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DUKE UNIVERSITY 


DIVINITY SCHOOL 
LIBRARY 


EXPOSITION 


OLD AND NEW TESTAMENT: 


EACH CHAPTER IS SUMMED UP IN ITS CONTENTS: THE SACRED TEXT INSERTED AT LARGE 
IN DISTINCT PARAGRAPHS ; EACH PARAGRAPH REDUCED TO ITS PROPER 
HEADS: THE SENSE GIVEN, AND LARGELY ILLUSTRATED : 


PRACTICAL REMARKS AND OBSERVATIONS. 


BY 


MATTHEW HENRY, 


LATE MINISTER OF THE GOSPEL. 


A NEW EDITION, CAREFULLY REVISED AND CORRECTED. 


IN SIX VOLUMES. 


VOL. VI.—ACTS TO REVELATION. 


FLEMING H. REVELL COMPANY. 
NEW YORK. CHICAGO. 


PREFACE 


_  ArTER much expectation, and many enquiries, the last volume of the late reverend Mr. Henry’s 
Exposition now appears in the world. The common disadvantages that attend posthumous 
productions will doubtless be discerned in tis ; nut we hope, though there are diversities of gift 
there will be found to be the same spirit. Some of the relations and hearers of that excelle 
person have been at the pains of transcribing the notes they took in short-hand of this part of ti 
holy scripture, when expounded by him in his family or in the congregation; they have furnishe 
us with very good materials for the finishing of this great work, and we doubt not but that th 
ministers who have been concerned in it have made that use of those assistances which may 
entitle this composure to the honour of Mr. Henry’s name; and, if so, they can very willingly 
conveal their own. 

The New Testament may be very properly divided into two parts, the one /istorical the other 
epistolary. It is the exposition of the latter we now recommend, and shall offer some thoughts 
on the epistolary way of writing in general, and then proceed to observe the divine authority of 
these epistles, together with the style, matter, method, and design of them, leaving what might 
be said concerning the several inspired penmen to the prefaces appertaining to the particular 
epistles. 

As to the epistolary way of writing, it may be sufficient to observe that it has usually three pro- 
pertie: ‘-It may in some things be more dificult to be understood, but then it is very profitable 
and ve® pleasant ; these will be found to be the properties of these sacred letters. We shall 
meet with things not easy to be understood, especially in some parts of them, where we cannot 
so well discover the particular occasions on which they were written or the questions or matters 
of fact to which they refer ; but this is abundantly compensated by the profit which wil! accrue 
to those that read them with due attention. They will find the strongest reasoning, the most 
moving expostulations, and warm and pressing exhortations, mixed with seasonable cautions and 
reproofs, which are all admirably fitted to impress the mind with suitable sentiments and affect, 
And how much solid pleasure and delight must this afford to persons of a serious and reli, . 
spirit, especially when they wisely and faithfully apply to themselves what they find to suit t 
case! Thus they will appear to be as truly written to them as if their names were superscri 
onthem. It is natural for us to be very much pleased in perusing a wise and kind letter fu 
imstruction and comfort, sent to us by an absent friend: how then should we prize tnis pa 
holy scripture, when we consider herein that our God and Saviour has written these letters /o u 
which we have the great things of his law and gospel, the things that belong to our peace! 
these means not only the holy apostles, teina dead, yet speak, but the Lord of the prophets 
apostles cortinues to speak and write to us; and while we read them with proper affections, 
follow them with suitable petitions and thanksgivings, a blessed correspondence and inter; 
will be kept up between heaven and us, while we are yet sojourners in the earth. 

But it is the divine inspiration and authority of these epistles we are especially concern 
qv; and it is of the last importance that in ths our minds be fully established. Ard we 
' evidence that these epistles wete written by the apostles of 


PREFACE. 


t they (like the prophets of the Old Testament) spoke and wrote as tney were ved by the 
y Ghost. These epistles have in all ages of the church been received by Chris as a part 
those holy sefiptures that are given by inspiration of God, and are profitable for ctrine, for — 
‘proof, for correction, and for instruction in righteousness, and are able to make us wise to salvation — 
‘rough faith which is in Jesus Christ; they are part of that perpetual universal rule of faith and 
- which contains doctrines and revelations we are bound to believe with a divine faith, as coming 
mm the God of truth, and duties to be practised by us in obedience to the will of God, 
tknowledging that the things written therein are the commandments of God, 1 Cor. xiv. Be 
And, for the same reasons that lead us to acknowledge the other parts of the Bible to be the word — 
of God, we must own these to be so too. If there is good reason (as indeed there is) to believe — « 
that the books of Moses were written by inspiration of God, there is the same reason to believe 
that the writings of the prophets were also from God, because the law and the prophets speak the L 
same things, and such things as none but the Holy Ghost could teach; and, if we must with a 
divine ‘aitr. believe the Old Testament to be a revelation from God, we cannot with any good — 
reason question the divine authority of the New, when we consider how exactly the histories of 
the one agree with the prophecies of the other, and how the dark types and shadows of the laware — 
illustrated and accomplished in the gospel. Nor can any person who pretends to believe the — 
divine authority of the historical part of the New Testament, containing the Gospels and the Acts, — 
with good reason question the equal authority of the epistolary part; for the subject-matter of — 
all these epistles, as well as of the sermons of the apostles, is the word of God (Rom. x. 17; Res 
hess. ii. 13; Col. i. 25), andthe gospel of God (Rom. xv. 16; 2 Cor. xi. 7), and the gospel of ' 
rist, 2 Cor. ii. 12. We are built upon the foundation of the apostlesand prophets, Jesus Christ 
nself being the chief corner-stune ; and, as Moses wrote of Christ, so did all the prophets 

e Spirit of Christ in them did testify of him. And the apostles confirmed what Christ himself 
2gan to teach, Grd also bearing them witness with signs, and wonders, and divers miracles, and gifts 
the Holy Ghost, accoramg to his will, Heb. ii. 3, 4. The manifestation of God in the flesh, and” 
he things Ae bezan both to do and teach/until the day in which he was taken up, together with his — 
sufferings unto death, and his resurrection (which things are declared to us, and are firmly to be 
believed, and strictly regarded by us), do give us an ample account of the way of life and salvation — 
by Jesus Christ; but still it was the will of our blessed Lord that his apostles should 1.0t only F 
publish his gospel to all the world, but also that, after his resurrection, they should declare some | 
things more plainly concerning him than he thought fit to do while he was here on earth, for — 
which end he promised to send his Holy Spirit /o /cach them all things, lobring ah things to their 
remembrance which he had spoken unto them, John xiv. 26. For he told them (John xvi. 12, 13), — 
I have many things to say unto you, but you cannot bear them now ; but when he, the Spurit 
truth, is come, he shall lead you into all truth, and shall show you things to come. Aosordtaes ly 
we find there was a wonderful effusion of the Holy Spirit upon the apostles (who in f 

are called the servanis, ambassadors, and ministers of Christ, and stewards uf the mysteries f Zod), ; 
under whose infallible guidance they preached the gospel, and declared the whole counsei of God, 
ind that with amazing courage and success, Satan every where falling down before them like 

, lightning from heaven. That in preaching the gospel they were under the influence of the infallible 
Spirit is undeniable, from the miraculous gifts and powers they received for their work, particularly. 
that gift /of tongues so necessary for the publication of the gospel throughout the world to nations y 
ferent languages ; nor must we omit that mighty power that accompanied the wor hed, 
zing multitudes to the chedience of faith, notwithstanding all opposition from earth and ie 
he potent lusts in the hearts of those who were durned from idols to serve the living God, and 

it for his Son from heaven, whom he raised from the dead, even Jesus, that delivered us from 
»rath to come. Now that they were under the same mighty influence in writing these epistles 
preaching cannot be denied. Such infallible assistance seems to be as needful at least to 

t their writing as their preaching, considering that these epistles were written to keep i in memory 
things that had been delivered by word of mouth (2 Pet.i. 15), and to rectify the mistakes 
might arise about some expressions that had been used in preaching (2 Thess. ii. 2), and were 
main as a standing ruie and record to which believers were to appeal, for defending 

and dis overirg error, and a proper means to transmit the truths of the gospel to posterity, / 
to the end of time. Besides, the writers of these epistles have declared that what they wrote _ 
om God: now they must know whether they had the special assistance of the divine S 
in their wr'‘ing as well as preaching: and they in all things avnear to haye been mer 


nbity that they ata chat dare to say they had the Spirit of Goa when bs thes had z not, o1 
so much as doubted whether they had it or not; yea, they are careful, when they speak 
eir own private opinion, or only under some common influence, to tell the world that not the 
. Lord, but they, spoke those things, but that in the rest it was not they but the Lord, 1 Cor. vii. 
4 12, &e. _ And the apostle Paul makes the acknowledgment of this their inspiration to be a test 

o try those that pretended to be prophets or spiritual: Let them (says he) acknowledge that the 
things I write unto you are the commandments of the Lord, \ Cor. xiv. 37. ‘And the apostle Peter 
gives this as the reason of his writing, that those he wrote to might after his decease have those 
things always in remembrance (2 Pet. i. 15), which afterwards he calls the commandment of the 
apostles of the Lord (ch. iii, 1, 2), and so of the Lord himself. And the apostle John declareth 

ane John iv. 6), We areof God; he that knoweth God heareth us ; he that is not of God heareth 
not us ; by this we know the Spirit of truth, and the spirit of error. 

____As to the style of these epistles, thougin it be necessary we should believe a divine influence 
erintending the several writers of them, yet it is not easy to explain the manner of it, nor to 
etermine whether and in what particulars the words they wrote were dictated to them by the 
oly Spirit, as mere amanuenses, or how far their own memories, and reasoning faculties, and 
; other natural or acquired endowments, were employed under the inspection of the Spirit. We 
; must believe that these holy men spoke and wrote as they were moved by the Holy Ghost, that he 

put them on and assisted them in this work. It is very probable that sometimes ne not only 
_ suggested the very thoughts in their minds, but put words into their mouths, and always infallibly 
guided them into all truth, both when they expounded the scriptures of the Old Testament and 
Br when | they gave rules for our faith and practice in the gospel church state. And yet perhaps if 
may\be allowed, without any diminution to the authority of these epistles, that the penmen of 
; them made some use of their own reasoning powers and different endowments in their manner of 
iting, as well as of their different sorts of chirography ; and that by this we are to account for 
at difference of style which has been observed between the writings of Paul, who was brought 
.at the feet of Gamaliel, and those of Peter and John, who were fishermen. The like difference 
“may be discerned between the style of the prophet Isaiah, who was educated if a court, and 
that of Amos, who was one of the herdsmen of Tekoa. However, the best way to understand 
these scriptures aright is not to criticise too nicely upon the words and phrases, but to attend 
carefully to the drift and design of these inspired writers in them. 

The subject-matter of these epistles is entirely conformable to the rest of the scriptures. In 
vi them we find frequent reference to some passages of the Old Testament, and explanations of 

them : in the epistle to the Hebrews we have the best exposition of the Levitical law. Indeed 
the New Testament refers to, and in a manner builds upon, the Old, showing the accomplishment 
f all the ancient promises and prophecies concerning the Messiah, and explains all the snti- 
; quated types and shadows of the good things that were then to come. But, besides these refer- 
ences to the preceding part of holy writ, in some of these epistles there are contained prophecies, 
either wholly new or at least more largely and plainly revealed, as that in the Revelation concern- 
ing the rise, reign, and fall of antichrist, of which great apostasy we have some account in 
Thess. ii. 3, 4, andin 1 Tim. iy. 1—3. And in these epistles we have several of the great 
es of the gospel more fully discussed than elsewhere, particularly the doctrine of original 
f of the sin that dwells in the regenerate, and of justification by the righteousness of Christ, 
te the abolishing of the Jewish rites and ceremonies, of the true nature and design of the seals of 


i i a w covenant, the obligations they bring us under, and their perpetual use in the Christian 


good conscience, and faith unfeigned. Accordingly most of the epistles begin with the greaz 
doctrines of the gospel, the articles of the Christian faith, which, when received, work by love. 
urify the conscience, and produce evangelical obedience ; and, after these principles have been 
a down, a conclusions are drawn and urged from them. In taking this manor there is 


vi PREFACE. 


joined together, that the performance of moral duties wili never| oe acceptable to 
able to our own salvation, without the belief of the truth, since those who make 
faith seldom maintain a good conscience, and the most solemn profession of the 
save those that hold the truth in unrighieousness. 

The particular occasions upon which these epistles were written do not so evident 
them all as in some. The first to the Corinthians seems to have taken its rise from 


personal affections of the people ; but it does not confine itself to that subject. That to the 
tians seems directed chiefly against those judaizing teachers that went about to draw the G 
converts away from the simplicity of the gospel in doctrine and. worship. The epistle to the 
brews is manifestly calculated to wean the converted Jews from those Mosaical rites and ceremoni 
for which they retained too great a fondness, and to reconcile them to the abolition of that B4), 
_ economy. Those epistles that are directed to particular persons more evidently carry their design, a 
in them, which he that runs may read. But this is certain, none of these epistles are of piivate™ e 
ay, interpretation. Most of the psalms and of the prophecies of the Old Testament were penned or “ea 
_-/ pronounced on particular occasions, and yet they are of standing and universal use, and very in= 
structive even to us upon whom the ends of the world haye come. And so are those epistles th 
seem to have been most limited in the rise and occasion of them. There will always be need 
enough to warn Christians against uncharitable divisions, against corrupting the faith and a 
of the gospel; and, whenever the case is the same, these epistles are as certainly direatell to 
churches and persons as if they had been inscribed to them. ¢ 
These general observations, we suppose, may be sufficient to introduce the reader into the ‘book | “nr 
itself ; let us now take a short view of the whole work, of which this posthumous piece is the 
conclusion. It is now about fourteen years since the first part of this exposition of the Bible was" 
made public. In five years’ time the Old Testament was finished in four volumes. The first 


he drew up the,exposition upon the historical part of the New Testament, were less at his own 
command than any other had been. His remova! to Hackney, his almost continual preaching 


three years’ time that passed before that was finished, And under such difficulties none but a 
man of his holy zeal, unwearied industry, and great sagacity, could have gone through such 
service in that space of time. He lived not to see that volume published, though left by him 
ready for the press. The church of God was suddenly deprived of one of the most useful . 
of the age. We have been gathering up the fragments of those feasts with which he used to 
tertain his family and friends, in his delightful work of opening the scriptures. What remains 
that we recommend the whole of this work to the acceptance and blessing of our God and 
viour, to whose honour and interest it was from the first directed and devoted. We need not 


lished has been received and read with great pleasure and advantage by the most serious ex- _ 
perienced Christians in Great Britain and Ireland; and the many loud calls there have been for _ ms 
the publishing of this supplement, and reprinting the whole, leave us no room to doubt but that ic sre 
will meet with a hearty welcome. Though it must be acknowledged that we live im an age which — ‘ 
by feeding upon ashes and the wind, has very much lost the relish of every thing that is spiritual = 
end evangelical, yet we persuade ourselves there will still be found many who, by reason of use, have “My 
their senses exercised to discern both good and evil. Those that may think the expository note 
too long, especially for family worship, may easily relieve themselves, either by reading a less r 
of the chapter at one time, or by abridging the annotations, and perusing the rest when they hi 
more leisure ; for, though it must be owned they are somewhat copious, yet we are persuaded 
those who peruse them seriously will find nothing in them superfluous orimpertinent; and, if 
where some things in the comment do not seem to flow so naturally and necessarily from the text,» 
believe when they are well considered and compared it will appear they come, under the a 
and general reason of the subject, and truly belong to it. If there be any tha¢ taink nt ee exposi- _ 
tion of the Biole is too plain and familiar, that it wants the beauties of oratory and the strength aes 


_ criticism, we only wish that they will read it overagain with due attention, and we are pretty c D 
hen : 


fident they will find the style natural, clear, and comprehensive ; and we think they will Bs a 
m <a 

~ acy i 

J = . *. 

‘ m < be a 

i ae 


"These pete been always Sete the Bee treasures of the church, and, 
ith judgment, have been so far from lessening the authority of the Bible that they 
romoted its honour and usefulness. : 


(Mr. Benjamin Andrews Atkinson 


Mr. etter Dr.] J obn Evens. 

Mr. Simon Browne. fs 
Mr. Daniel Mayo. 

Mr. Joshua Bayes. 

Mr. Samuel Rosewell. 


tr. [afterwards Dr.] William Aarts. 


4 


Yer. Daniel Mayo. 


} Mr. Jeremiah Smith. 


Mr. William Tong. 

Dr. S. Wright. 

Mr. Zech. Merrill. 

Mr. Joseph Hill. 

Mr. John Reynolds, of Shrewsbury 
Mr. John Biilingsiey. 

Mr. William Tong. : 


“Rok 
: vas Fic ; iis: 


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EXPOSIT#ON, 
2 WITH PRACTICAL OBSERVATIONS, 


_ Se OF THE 


_ We have with an abundant satisfaction seen the foundation of our holy religion laid ia the history 
- of our blessed Saviour, its great author, which was related and left upon record by four several] 
inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus 
is the Christ, the Son of the living God. Upon this rock the Christian church is built. How 
it began to be built upon this rock comes next to be related in this book which we have now be- 
fore us, and of this we have the testimony only of one witness; for the matters of fact concerning 
Christ were much more necessary to be fully related and attested than those concerning the 
a apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the 
bY. f - Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burden- 
5 ing the world (John xxi. 25), we have sufficient to answer the end, if we will but make use of it 
_ The history of this book (which was always received as a part of the sacred canon) may be con- 
sidered, 
I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith 
inthem. The promises there made we here find made good, particularly the great promises 
of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom 
here in a few days we find quite other men than what the gospels left them; no longer weak- 
‘headed and weak-hearted, but able to say that which then they were not able to bear (John xvi. 
12) and bold as lions to face those hardships at the thought of which they then trembled as 
lambs), and also with the apostles, making the word mighty to the pulling down of Satan’s 
‘strong holds, which had been before comparatively preached in vain. The commission there 
granted to the apostles we here find executed, and the powers there lodged in them we here find 
exerted in miracles wrought on the bodies of people—miracles of mercy, restoring sick bodies ta 
health and dead bodies to life—miracles of judgment, striking rebels blind or dead; and much greater 
miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of un- 
derstanding and utterance ; and this in pursuance of Christ’s purposes, and in performance of 
his promises, which we had in the gospels. The proofs of Christ’s resurrection with which the 
" gospels closed are here abundantly corroborated, not only by the constant and undaunted tes- 
timony of those that conversed with him after he arose (who had all deserted him, and one of 
___ them denied him, and would not otherwise have been rallied again but by his resurrection, but 
-_ must have beenirretrievably dispersed, and yet by that were enabled to own him more resolutely 
-_ than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony 
_ for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his 
esurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most 
‘onvincing proof of his divine mission. Christ had told his disciples that they should be his 
"witnesses, and this book brings them in witnessing for him,—that they should be fishers of men, 
‘* ra and here we have them enclosing multitudes in the gospel-net,—that they should be the /igArs 
4 of the world, and here we have the world enlightened by them ; but that day-spring from on 
‘high the first appearing of which we there discerned we here find shining more and more. The 
corn of wheat, which there fell to the ground, here springs up and bears much fruit ; the grain 
of mustard-seed there is here a great tree ; and the kingdom of heaven, which was then afhand, 
ishere setup. Christ’s predictions of the virulent persecutions which the preachers of the gos- 
pel should be afflicted with (though one could not have imagined that a doctrine so well worthy 
of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and 
also the assurances he gave them of extraordinary supports and comforts under their sufferings. 
Thus, as the latter part of the history of the Old Testament verifies the promises made to the 
_ fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, 
__ which runs like a receipt in full, 1 Kings viii. 56, There has not failed one word of all his good 
* promises which he promised by the hand of Moses his servant), so this latter part of the histo 


of the New Testament exactly answers to the word of Christ in the former part of it: and thus 
Te they mutually confirm and illustrate each other. 

Jl. As looking forward to the following epistles, which are an explication of the gospe.s, which 
open the mysteries of Christ’s death and resurrection, the history ot which we had in the gos- 


_ pels. This book introduces them and is a key to them. as the history of David is to David’s 


THE ACTS. 


pealms. Weare members of the Christian church, that tabernacle of God among men, and it 
19 our honour and privilege that we areso. Now this book gives us an account of the framing 
and rearing of that tabernacle. The four gospéls showed us how the foundation of that house 
was laid ; this shows us how the cunt fin the began to be raised, 1. Among the Jews ana 


Samaritans, which we have an account qf in the former part of this book. 2. Among the Gen- 
tiles, which we have an account of in tHe latter part: from thence, and downward toour own 
day, we find the Christian church subsisting in a visible profession of faith in Christ, as 
the Son ofeGod and Saviour of the world, made by his baptized disciples, incorporated imto re- 
ligious societies, statedly meeting in religious assemblies, attending on the apostles’ Cctrine, 
and joining in prayers and the breaking of bread, under the guidance and presidency of men that 
gave themselves to prayer and the ministry of the word, and in a spiritual communion with all 
in every place that do likewise. Such a body as this there is now in the world, which we belong 
to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, 
vastly different from the Jewish church, and erected upon its ruins ; but undeniably appearing 
to be of God, and not of man. With what confidence and comfort may we proceed in, and 
adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, 
to which we ought religiously to conform and confine ourselves ! 

Two things more are to be observed concerning this book :—(1.) Thé penman of it. It was 
written by Luke, who wrote the third of the four gospels, which bears his name; and who 
(as the learned Dr. Whitby.shows) was, very probably, one of the seventy disciples, whose com- 
mission (Luke x. 1, &c.) was little inferior to that of the twelve apostles. This Luke was very 
much a companion of Paul in his services and sufferings. Only Luke ts with me, 2 Vim. iv. 11. 
We may know by his stylein the latter part of this book when and where he was with him, for 
then he writes, We did so and so, as ch. xvi. 10; xx. 6; and thenceforward to the end of the 
book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a 
prisoner, was with him when from his prison there he wrote his epistles to the Colossians and 
Philemon, in both which he is named. And it should seem that St. Luke wrote this history when 
he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for 
the history concludes with St. Paul’s preaching there in his own hired house. (2.) The title of 
it: The Acts of the Apostles ; of the holy Apostles, so the Greek copies generally read it, and so 
they are called, Rev. xviii. 20, Rejoice over her you holy apostles. One copy inscribes it, The 
Acts of the Apostles by Luke the Evangelist, [1.] It is the history of the apostles; yet there is 
in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the 
twelve, were endued with the same Spirit, and employed in the same work; and, of those 
that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was 
now of the twelve), Peter the apostle of the cireumcision, and Paul the apostle of the Gentiles, 
Gal. ii. 7. But this suffices as a specimen of what the rest did in other places, pursuant to 
their commission, for there were none of them idle ; and as we are to think what is related in the 
gospels concerning Christ sufficient, because Infinite Wisdom thought so, thesame weare to think 
here concerning what is related of the apostles and their labours ; for what more is told us from 
tradition of fhe labours and sufferings of the apostles, and the churches they planted, is alto- 
gether doubtful and uncertain, and what | think we cannot build upon with any satisfaction at 
all. This is gold, silver, and precious stones, built upon the foundation : that is wood, hay, 
and stubble. [2.] It is called their acts, or doings; Gestu apostolorum ; sosome. Wogters— 
their. practices of the lessons their Master had taught them. The apostles where active men; and 
though the wonders they did were by the word, yet they are fitly called ‘hei ac/s ; they spoke, 
or rather the Spirit by them spoke, and it was done. The history is filled with their sermons 
and their sufferings ; yet so much didthey labour in their preaching, and so voluntarily did 
they expose themselves to sufferings, and such were their achievements by both, that they may 
very well be called their acts. 


CHAP. I. after that he through the Holy Ghost 
Manone, I, With aveerence to; and'2 bref reesptaiason of | HAG. given commandments unto the 


his goxpel, or histury of the life of Christ, inscribing this, as he 
had done that, to his friend Theophilus, ver. 1,2. II. With a 


apostles whom he had chosen: 3 To 


summary of the proofs of Christ’s resurrection, his conference 
with his disciples, and the instructions he gave them during the 
forty days of his contmuance on earth, ver. 3—5. III. With a 
particular narrative of Christ’s ascension into heaven, his disci- 
ples’ discourse with him before he ascended, and the angels’ dis- 
course with them after he ascended, ver. 6—ll. IV. Witha 
general idea of the embryo of the Christian church, and its state 
from Christ’s ascension tothe pouring out of the Spirit, ver, 12— 
14. V. With a particular accornt of the filling up of the vacancy 
that was made in the sacred college by the death of Judas, by 
the electing of Matthias in his room, ver. 15—26. 


HE former treatise have I made, 
O Theophilus, of all that Jesus 


began both to do and teach, 2 Until! 


whom also he showed himself alive 
after his passion by many infallible 
proofs, being seen of them forty days, 
and speaking of the things pertaining 
to the kingdom of God : 4 And, be- 
ing assembled together with them, 
commanded them that they should 
not depart from Jerusalem, but wait 
for the promise of the Father, which: 


the day in whch he was taken up,|saidh he, ye have heard of me. 5 


Holy Ghost not many days henée. 


In these verses, I. Theophilus is put in 
mind, and we in him, of St. Luke’s gospel, 


upon before we enter upon the study of this 
book, that we may not only see how this be- 
gins where that breaks off, but that, as i 


water face answers to face, so do the acts of 


the apostles to the acts of their Master, the 
acts of his grace. 


1. His patron, to whom he dedicates this 


_ book (I should rather say his pupil, for he 
designs, in dedicating it to him, to instruct 
and direct him, and not to crave his counte- 
nance or protection), is Theophilus, v. 1. In 
__ the epistle dedicatory before his gospel, he 

had called him most excellent Theophilus; here 
he calls him no more than O Theophilus ; not 
that he had lost his excellency, nor that it 
' was diminished and become less illustrious ; 
but perhaps he had now quitted his place, 
whatever it was, for the sake of which that 
title was given him,—or he was now grown 
into years, and despised such titles of respect 
more than he had done,—or Luke was grown 
more intimate with him, and therefore could 
address him with the more freedom. It was 
_ usual with the ancients, both Christian and 
___ heathen writers, thus to inscribe their writings 
_ to some particular persons. But the direct- 
ing some of the books of the scripture so is 
an intimation to each of us to receive them 
as if directed to us in particular, to us by 
mame; for whatsoever things were written 
__ aforetime were written for our learning. 
_-«-2. His gospel is here called the former 
treatise which he had made, which he had an 
eye to in writing this, intending this for a 
continuation and confirmation of that, ra» 
_ =pa@roy Aéyov—the former word. What is 
_ written of the gospel is the word as truly as 
__ what was spoken ; nay, we now know no un- 
written word that we are to give credit to, 
but as it agrees with that which is written. 

He made the former treatise, and now is di- 

ey inspired to make this, for Christ’s 
scholars must go on towards perfection, Heb. 
|. And therefore their guides must help 
n on, must still teach the people knowledge 
Heel. xii. 9), and not think that their former 
labours, though ever so good, will excuse 
them from further labours ; but they should 
rather be quickened and encouraged by them, 
__ as St. Luke here, who, because he had laid 
_ the foundation in a former treatise, will build 
_ upon it in this. Let not‘ this therefore drive 
out that ; let not new sermons and new books 
make us forget old ones, but put us in mind 
_ of them, and help us to improve them. 
__ 3. The contents of his gospel were that, 
all that, which Jesus began bothto do and teach ; 
_ and the same is the subject of the writings 
_ of the other three evangelists. Observe, (1.) 
Christ both did and taught. The coctrine 


r John truly baptized with water ; 
put ye shall be baptized with the 


which it will be of use for us to cast an eye. 


Cea Cee ti ee aT 
Po a ie eo TIN ty ate’ hele Toke Pee Ae ; : thy. * 
rt CHAP. I. | . Christ’s resurree 


she taught was confirmed by the miraculous 
works ‘he did, which proved him a@ teacher 
| come from God (John iii. 2); and the duties 


he taught were copied out in the holy gracious 
works he did, for he hath left us an example, 
and that such as proves him a teacher come 


from God too, for by their fruits you shalt 


know them. ‘Those are the best ministers 
that both do and teach, whose lives are a 
constant sermon. (2.) He began both to do 
and teach ; he laid the foundation of all that 
was to be taught and done in the Christian 
church. His apostles were to carry on and 
continue what he began, and to do and 
teach'the same things. Christ set them in, 
and then left them to go on, but sent his 
Spirit to empower them both to do and 
teach. It is a comfort to those who are en- 
deavouring to carry on the work of the gos- 
pel that Christ himself began it. The great 
salvation at the first began to be spoken by the 
Lord, Heb. ii. 3. (3.) The four evangelists, 
and Luke particularly, havehanded downto us 
allthat Jesus beganboth todo and to teach; not 
all the particulars—the world could not have 
contained them; but all the heads, samples 
of all, so many, and in such variety, that by 
them we may judge of the rest. We have 
the beginnings of his dectrine (Matt. iv. 17), 
and the beginnings of his miracles, John ii, 
11. Luke had spoken, had treated, of all 
Christ’s sayings and doings, had given us a 
general idea of them, though he had not re- 
corded each in particular. 

4. The period of the evangelical story is 
fixed to the day in which he was taken up, v. 2. 
Then it was that he left this world, and his 
bodily presence was no more in it. St. 
Mark’s gospel concludes with the Lord’s 
being received up into heaven (Mark xvi. 19), 
and so does St. Luke’s, Luke xxiv. 51 
Christ contmued doing and teaching to the 
last, till he was taken up to the other work he 
had to do within the veil. 

II. The truth of Christ’s resurrection 1s 
maintained and evidenced, v. 3. That part 
of what was related in the former treatise waa 
so material that 1t was necessary to be upon 
all occasions repeated. The great evidence 
of his resurrection was that he showed him- 
self alive to his apostles ; being alive, he 
showed himself so, and he was seen of them. 
They were honest men, and one may depend 
upon their testimony; but the question is 
whether they were not imposed upon, as 
many a well-meaning man is. No, they 
were not; for, 1. The proofs were infallible, 
rexpijpra—plain indications, both that he was 
alive (he walked and talked with them, he ate 
and drank with them) and that it was he him- 
self, and not another; for he showed them 
again and again the marks of the wounds im 
his hands, and feet, and side, which was the 
utmost proof the thing was capable of or re- 
quired. 2. They were many, and often re- 
peated: He was seen by them forty days, not 
constantly residing with them, but frequentiy 


hrist’s address 


grees to be fully satisfied concerning it, so 
that all their sorrow for his departure was 
done away by it. Christ’s staying upon 
earth so long after he had entered upon his 
state of exaltation and glory, to confirm the 
faith of his disciples and comfort their hearts, 
was such an instance of condescension and 
compassion to believers as may fully assure 
us that we have a high priest that is touched 
with the feeling of our infirmities. 

II. A general hint given of the instruc- 
tions he furnished his disciples with, now 
that he was about to leave them, and they, 
since he breathed on them and opened their 
understandings, were better able to receive 
them. 1. He instructed them concerning 
the work they were to do: He gave command- 
ments to the apostles whom he had chosen. 
Note, Christ’s choice is always attended with 
his charge. Those whom he elected into the 
apostleship expected he should give them 
preferments, instead of which he gave them 
commandments. When he took his journey, 
and gave authority to his servants, and to 
every one his work (Mark xiii. 34), he gave 
them commandments through the Holy Ghost, 
which he was himself filled with as Mediator, 
and which he had breathed into them. In 

iving them the Holy Ghost, he gave them 
Ris commandments; for the Comforter will 
be a commander; and his office was to bring 
to their remembrance what Christ had said. 
He charged those that were apostles by the 
Holy Ghost ; so the words are placed. It 
was their receiving the Holy Ghost that 
sealed their commission, John xx. 22. He 
was not taken up till after he had given them 
their charge, and so finished his work. 2. 
He instructed them concerning the doctrine 
they were to preach: He spoke to them of 
the things pertaining to the kingdom of God. 
He had given them a general idea of that 
kingdom, and the certain time it should be 
set up inthe world (in his parable, Mark xiii.), 
but here he instructed them more in the na- 
ture of it, as a kingdom of grace in this 
world and of glory in the other, and opened 
to them that covenant which is the great 
charter by which it is incorporated. Now 
this was intended, (1.) To prepare them ta 
receive the Holy Ghost, and to go through 
that which they were designed for. He 
tells them in secret what they must tell the 
world; and they shall find that the Spirit of 
truth, when he comes, will say the same. 
(2.) To be one of the proofs of Christ’s re- 
surrection ; so it comes in here; the disci- 
ples, to whom he showed himself alive, knew 
that it was he, not only by what he showed 
them, but by what he said to them. None 
but he could speak thus clearly, thus fully, 
of the things pertaining to the kingdom of 
God. He did not entertain them with dis- 
courses of politics or the kingdoms of men, 


THE ACTS. 7 
appearing to them, and bringing them by de- |things which most nearly ca 


ji p?' Or ae ees, 


and those to whom they were 
IV. A particular assurance 
ithat they should now shortly 
(Holy Ghost, with orders given th 
pect it (v. 4, 5), he being assembled 
with them, probably in the intervie 
mountain in Galilee which he had appo DS ee 
before his death; for there is mention of 
their coming together again (v. 6), to attend _ 
his ascension. Though he had now ordered — whe 
them to Galilee, yet they must not think to 
continue there; no, they must return to Je- ai 
rusalem, and not depart thence. Observe, ‘x 
1. The command he gives them to wait 
This was to raise their expectations of some 
thing great; and something very great they _ 
had reason to expect from their exalted Re- _ 
deemer. Gy) aa must wait till the time 
appointed, which is now mot many Ss 
hence. Those that by faith hope Rd 
mercies will come must with patience wait 
till they do come, according to the time, the ‘f 
set time. And when the time draws nigh,as 
now it did, we must, as Daniel, look earnestly 
for it, Dan. ix. 3. (2.) They must waitin 
the place appointed, im Jerusalem, for there  —_—_ 
the Spirit must be first poured out, because ; 
Christ was to be as king upon the holy hill of 
Zion ; and because the word of the Lord 
must go forth from Jerusalem ; this must be _ 
the mother-church. There Christ was put 
to shame, and therefore there he willhave _ 
this honour done him, and this favour is  — 
done to Jerusalem to teach us to forgive 
our enemies and persecutors. The apostles 
were more exposed to danger at Jerusalem 
than they would have been in Galilee; but —__ 
we may cheerfully trust God with our safety, 
when we keep in the way of our duty. The 
apostles were now to put onapublic cha~ 
racter, and therefore must venture in a 
public station. Jerusalem was the fittest 
candlestick for those lights to be set up in. ely 
2. The assurance he gives them that they 
shall not wait in vain. ‘ | 
(1.) The blessing designed them shall come, 
and they shall find it was worth waiting for- 
You shall be baptized with the Holy Ghost; 
that is, [1.] ‘‘The Holy Ghost shall be 
poured out upon you more plentifully than 
ever.” They had already been breathed 
upon with the Holy Ghost (John xx. 22), 
and they had found the benefit of it; but 
now they shall have larger measures of his 
gifts, graces, and comforts, and be baptized = 
with them, in which there seems to be an 
allusion to those Old-Testament promises of 
the pouring out of the Spirit, Joel ii. 28; 
Isa. xliv. 3; xxxii. 15. [2.] “You be 
cleansed and purified by the Holy Ghost,” as 
the priests were baptized and washed with 
water, when they were consecrated to the 
sacred function: “They had the sign; you 
shall have the thing signified. You shall be 


of philosophy or the kingdom of nature, but | sanctified by the truth, as the Spirit shall 
pure divinity and the kingdom of grace, the | lead you more and more into it, and have your 


ores. Pe 


that you may serve the living God in 
apostleship. » 13] “You shall hereby 
‘more effectually than ever engaged to 
your Master, and to his guidance, as Israel 
was baptized unto Moses in the cloud, and in 
_ the sea; you shall be tied so fast to Christ 
_ that you shall never, for fear of any suffer- 

gs, forsake him again, as once you did.” 
ah “ig this gift of the Holy Ghost he 


De Tae the promise of the Father, which they 
‘heard of him, and might therefore de- 
pend upon. First, The Spirit was given by 
oe promise, and it was at this time the great 
__- promise, as that of the Messiah was before 
(uke i. 72), and that of eternal life is now, 
1 John ii. 25. Temporal good things are 
____ given by Providence, but the Spirit and spi- 
_ Hitual blessings are given by promise, Gal. 111. 
_ 18. The Spirit of God is not given as the 
spirit of men is given us, and formed within 
us, by a course of nature (Zech. xii. 1), but 
ty the word of God. 1. That the gift may 
be the more valuable, Christ thought the 
romise of the Spirit a legacy worth leaving 
to his church. 2. That it may be the more 
sure, and that the heirs of promise may be 
confident of the immutability of God’s coun- 
it sel herein. 3. That it may be of grace, pe- 
euliar grace, and may be received by faith, 
____ laying hold on the promise, and depending 
_ uponit. As Christ, so the Spirit, is received 
_ by faith. Secondly, It was the promise of the 
.s Father, 1. Of Christ’s Father. Christ, as Me- 
diator, had an eye to God as his Father, 
fathering his design, and owning it all along. 
2. Of our Father, who, if he give us the 
adoption of sons, will certainly give us the 
Spirit of adoption, Gal. iv. 5,6. He will 
give the Spirit, as the Father of lights, as the 
Father of spirits, and as the Father of mer- 
cies; it is the promise of the Father. Third- 
dy, This promise of the Father they had 
an heard from Christ many a time, especially in 
____ the farewell sermon he preached to them a 
little before he died, wherein he assured 
F 2 em, again and again, that the Comforter 
: 


ould come. ‘This confirms the promise of 
i God, and encourages us to depend upon it, 
that we have heard it from Jesus Christ; 

> in him all the promises of God are yea, 
and amen. “You have heard it from me, 
and I will make it good.” 

[2.) As the prediction of John Baptist ; 
for so far back Christ here directs them to 
look (@. 5): “ You have not only heard it 
from me, but you had it from John; when 
he turned you over to me, he said (Matt. lil. 
1D, I indeed baptize you with water, but he 
that comes after me shall buptize you with the 
Hoiy Ghost.’ It is a great honour that 
Christ now does to John, not only to quote 
his words, but to make this great gift of the 


Ng Spirit, now at hand, to be the accomplish- 
‘ment of them. Thus he confirmeth the word 
Sy - of his servants, his messenyers, Isa. xliv. 26. 


‘enmear 
ences > puree by die witness of the ‘But Christ can do more than any of his 


Stew ice ee AA Sere eo a 
Pir Bik as: hy 


‘ 


to his aposties. 


ministers. It is an honour to them to be 
employed in dispensing the means of grace, 
but it is his prerogative to give the Spirit of 
grace. He shall baptize you with the Holy 
Ghost, shall teach you by his Spirit, and 
give his Spirit to make intercession in you, 
which is more than the best ministers 
preaching with us. 

(3.) Now this gift of the Holy Ghost thus 
promised, thus prophesied of, thus waited 
for, is that which we find the apostles receiv.- 
ed in the next chapter, for in that this pro- 
mise had its full accomplishment; this was 
it that should come, and we look for no other ; 
for it is here promised to be given not many 
days hence. He does not tell them how 
many, because they must keep every day in 
a frame fit to receive it. Other scriptures 
speak of the gift of the Holy Ghost to ordi- 
nary believers; this speaks of that particular 
power which, by the Holy Ghost, the first 
preachers of the gospel, and planters of the 
church, were endued with, enabling them 
infallibly to relate to that age, and record ta 
posterity, the doctrine of Christ, and the 
proofs of it; so that by virtue of this pro- 
mise, and the performance of it, we receive 
the New Testament as of divine inspiration, 
and venture our souls upon it. 


6 When they therefore were come 
together, they asked of him, saying, 
Lord, wilt thou at this time restore 
again the kingdom to Israel? 7 And 
he said unto them, It is not for you 
to know the times or the seasons, 
which the Father hath put in his own 
power. 8 But ye shall receive power, 
after that the Holy Ghost is come 
upon you: and ye shall be witnesses 
unto me both in Jerusalem, and in 
all Judea, and in Samaria, and unto 
the uttermost part of the earth. 9 
And when he had spoken these things 
while they beheld, he was taken up ; 
and a cloud received him out of their 
sight. 10 And while they looked 
stedfastly toward heaven as he went 


| up, behold, two men stood by them 


in white apparel ; 11 Which also said, 
Ye men of Galilee, why stand ye 
gazing up into heaven? this same Je- 
sus, which is taken up from you into 
heaven, shall so come in like manner 
as ye have seen him go into heaven. 


In Jerusalem Christ, by his angel, had 
appointed his disciples to meet him in Gali- 
lee ; there he appointed them to meet him in 
Jerusalem again, such a day. Uhus he 
would try their obedience, and it was found 
ready and cheertui; they came together, as 


Christ’s address 


ascension, of which we have here an account. 
Observe, 

I. The question they asked him at this 
interview. They came together to him, as 
those that had consulted one another about 
it, and concurred in the question nemine 
contradicente—unanimously; they came ina 
body, and put it to him as the sense of the 
house, Lord, wilt thou at this time restore 
again the kingdom to Israel? Two ways this 
may be taken :— 

1. “* Surely thou wilt not at all restore it 
to the present rulers of Israel, the chief 
priests and the elders, that put thee to death, 
and, to compass that design, tamely gave up 
the kingdom to Cesar, and owned them- 
selves his subjects. What! Shall these that 
hate and persecute thee and us be trusted 
with power? This be far from thee.’ Or 
rather, 

2. “ Surely thou wilt now restore it to the 
Jewish nation, as far as it will submit to 
thee as their king.” Now two things were 
amiss in this question :— 

(1.) Their expectation of the thing itself. 
They thought Christ would restore the king- 
dom to Israel, that is, that he would make 
the nation of the Jews as great and consider- 
able among the nations as it was in the days 
of David and Solomon, of Asa and Jehosha- 
phat; that, as Shiloh, he would restore the 
sceptre to Judah, and the lawgiver ; whereas 
Christ came to set up his own kingdom, and 
that a kingdom of heaven, not to restore the 
kingdom to Israel, an earthly kingdom. See 
here, [1.] How apt even good men are to 
place the happiness of the church too much 
in external pomp and power; as if Israel 
could not be glorious unless the kingdom 
were restored to it, nor Christ’s disciples 
honoured unless they were peers of the 
realm ; whereas we are told to expect the 
cross in this world, and to wait for the king- 
dom in the other world. [2.] How apt we 
are to retain what we have imbibed, and how 
hard it is to get over the prejudices of edu- 
cation. The disciples, having sucked in this 
notion with their milk that the Messiah was 
to be a temporal prince, were long before 
they could be brought to have any idea of his 
kingdom as spiritual. [3.] How naturally 
we are biassed in favour of our own people. 
They thought God would have no kingdom 
mn the world unless it were restored to Israel ; 
whereas the kingdoms of this world were to 
become his, in whom he would be glorified, 
whether Israel should sink or swim. [4.] 
How apt we are to misunderstand scrip- 
ture—to understand. that literally which is 
spoken figuratively, and to expound scrip- 
ture by our schemes, whereas we ought to 
form our schemes by the scriptures. But, 
when the Spirit shall be poured out from on 
high, our mistakes will be rectified, as the 
apostles’ soon after were. 
~-(2.) Their enquiry concerning the time of 


THE ACTS. 
he appointed them, to be the witnesses of his Vit: “* Lord, wilt thou do 1 ¢ 


Now that thou hast called us 
for this purpose, that proper me: 
be concerted for the restoring of the 
to Israel? Surely there cannot 


favourable juncture than this.” Now. : 


they missed their mark, [1.] That they we yin 
inquisitive into that iit their Maier en Tt a 
never directed norencouragedthemtoenquire  =— 


into. [2.] That they were impatient for the 
setting up of that kingdom in which ‘ 
promised themselves so great a share, ani 
would anticipate the divine counsels. Christ 
had told them that they should sit on thrones 
(Luke xxii. 30), and now nothing will serve 
them but they must be in the throne imme- 
diately, and cannot stay the time; whereas 
he that believeth doth not make haste, but is 
satisfied that God’s time is the best time. — 
II. The check which Christ gave to this 
question, like that which he had a little before 
given to Peter’s enquiry concerning John, 
What is that to thee? v.7, It is not for you 
to know the times and seasons. He does not 
contradict their expectation that the kingdom 
would be restored to Israel, because that 
mistake would soon be rectified by the pour- 
ing out of the Spirit, after which they never 
had any more thoughts of the temporal king- 
dom; and also because there is a sense of 


the expectation which is true, the setting his 


of the gospel kingdom in the world; 

their mistake of the promise shall not make 
it of no effect; but he checks their enquiry 
after the time. 


% 
S 


2 


1. The knowledge of this is not allowed to SB 


them: It is not for you to know, and therefore — 
it is not for you to ask. (1.) Christ is now 
parting from them, and parts in love; and - 


yet he gives them this rebuke, which isim= 


tended for a caution to his church in all ages, 
to take heed of splitting upon the rock which 
was fatal to our first parents—an inordinate 
desire of forbidden knowledge, and intruding 
into things which we have not seen because 
God has not shown them. Neseire velle que 
magister maximus docere non vult, erudita in- 
scitia est—It is folly to covet to be wise above 
what is written, and wisdom to be content to 
be no wiser. (2.) Christ had given his dis- 
ciples a great deal of knowledge above others 


(to you tt is given to know the mysteries of the 


kingdom of God), and had promised them his 
Spirit, to teach them more; now, lest they 
should be puffed up with the abundance of 
the revelations, he here lets them understand 
that there were some things which it was not 
for them to know. We shall see how little 
reason we have to be proud of our knowledge 
when we consider how many things we are 
ignorant of. (3.) Christ had given his disei- 
ples instructions sufficient for the discharge 
of their duty, both before his death and since 
his resurrection, and in this knowledge he 
will have them to be satisfied; for it is enough 
for a Christian, in whom vain curiosity is a 
corrupt humour, to be mortified, and nod 


ie 


= 


. 


wee ) 
aN 


S 


d. (4.) Chn: 
iples the things pertaining to the kingdom 
of God, and had promised that the Spirit 
should show them things to come concerning 
it, John xvi. 13. He had likewise given them 
signs of the times, which it was their duty to 
observe, and a sin to overlook, Matt. xxiv. 
_ 33; xvi. 3. But they must not expect nor 
desire to: know either all the particulars of 
future events or the exact times of them. It 
is good for us to be kept in the dark, and 
left at uncertainty concerning the times and 
moments (as Dr. Hammond reads it) of future 
events concerning the church, as well as con- 
-__ eerning ourselves,—concerning all the pe- 
 riods of time and the final period of it, as 
_ well as concerning the period of our own 


Er) eae. 

bite 2) _-Prudens futuri temporis exitum 

. Y: Y ‘Caliginosa nocte premit Deus— 

ne 7; But Jove, in goodness ever wise, 

Sy lath hid, in clouds of thickest night, 
“ ; ii All that in future prospect lies 

> Beyond the ken of mortal sight.— Hor. 


As to the times and seasons of the year, we 
know, in general, there will be summer and 
winter counterchanged, but we know not 
particularly which day will be fair or which 
foul, either in summer or 1n winter ; so, as 
____ to our affairs in this world, when it is a sum- 
_ mer-time of prosperity, that we may not be 
secure, we are told there will come a winter- 
fime of trouble ; and in that winter, that we 
May not despond and despair, we are assured 
F ‘that summer will return; but what this or 


that particular day will bring forth we cannot 
tell, but must accommodate ourselves to it, 
_ _ whatever it is, and make the best of it. 
‘ 2. The knowledge of it is reserved to God 
as his prerogative; itis what the Father hath 
put in his own power ; it is hid with him. 
_ None besides can reveal the times and sea- 
sons to come. Known unto God are all his 
_ works, but not to us, ch. xv.18. It is in his 
'% ‘power, and in his only, fo declare the end from 
___ the beginning ; and by this he proves himself 
to be God, Isa. xlvi. 10. “And though he 
* _ did think fit sometimes to let the Old-Testa- 
> ‘ee prophets know the times and the sea- 
~ sons (as of the Israelites’ bondage in Egypt 
ar hundred years, and in Babylon seventy 
ears), yet he has not thought fit to let you 
Know the times and seasons, no not just how 
long it shall be before Jerusalem be destroyed, 
though you be so well assured of the thing 
: itself. He hath not said that he will not give 
; you to know something more than you do of 


____the times and seasons ;” he did so afterwards 
___ to his servant John ; “but he has put it in 
____ his own power to do it or not, as he thinks 
fit; and what is in that New-Testament 
prophecy discovered concerning the times 


and the seasons is so dark, and hard to be 
__ understood, that, when we come to apply it, 
it concerns us to remember this word, that it 
is not for us to be positive in determining 


oe 


ete Oe a ee Be 
4 


to his apostles. 


ba ho NS ia a eer" 


Christ’ had “himself told his| of the Messiah: Rumpatur spiritus eorum 


qui supputant tempora—Perish the men who 
calculate the time. 

Ill. He appoints them their work, and 

with authority assures them of an ability to 
go on with it, and of success im it: “ It is 
not for you to know the times and the seasons 
—this would do youno good; but know this 
(v. 8) that you shall receive a spiritual power, 
by the descent of the Holy Ghost upon you, 
and shall not receive it in vain, for you shall 
be witnesses unto me and my glory ; and your 
testimony shall not be in vain, for it shall be 
received here in Jerusalem, in the country 
about, and all the world over,” v. 8. If Christ 
make us serviceable to his honour in our 
own day and generation, let this be enough 
for us, and let not us perplex ourselves about 
times and seasons to come. Christ here tells 
them, ; 
1. That their work should be honourable 
and glorious: You shall be witnesses unto me. 
(1.) They shall proclaim him king, and pub- 
lish those truths to the world by which his 
kingdom should be set up, and he would 
rule. They must openly and solemnly 
preach his gospel to the world. (2.) They 
shall prove this, shall confirm their testi- 
mony, not as witnesses do, with an oath, 
but with the divine seal of miracles and su- 
pernatural gifts: You shall be martyrs to me, 
or my martyrs, aS some copies read it; for 
they attested the truth of the gospel with 
their sufferings, even unto death. 

2. That their power for this work should 
be sufficient. They had not strength of 
their own for it, nor wisdom nor courage 
enough; they were naturaliy of the weak 
and foolish things of the world ; they durst 
not appear as witnesses for Christ upon his 
trial, neither as yet were they able. “ But 
you shall receive the power of the Holy Ghost 
coming upon you” (so it may be read), “‘shall 
be animated and actuated by a better spirit 
than your own; you shall have power to 
preach the gospel, and to prove it out of the 
scriptures of the Old Testament” (which, 
when they were filled with the Holy Ghost, 
they did to admiration, ch. xviii. 28), “and 
to confirm it both by miracles and by suf- 
ferings.” Note, Christ’s witnesses shall re- 
ceive power for that work to which he calls 
them; those whom he employs in his ser- 
vice he will qualify for it, and will bear them 
out in it. . 

3. That their influence should be great 
and very extensive : “ You shall be witnesses 
for Christ, and shall carry his cause,” (1.) “ In 
Jerusalem ; there you must begin, and many 
there will receive your testimony; and those 
that donot will be left inexcusable.” (2. 
“Your light shall thence shine throughout 
all Judea, where before you have laboured 
in vain.” ~ (3.) “Thence you shall proceed 
to Samaria, though at your first mission 


the times and the seasons. Buxtorf mentions | you were forbidden to preach in any of the 
_ &saying of therabbin concerning the coming | cities of the Samaritans.” (4.) “Your use 


Christ’s ascension 
fulness shall reach to the uttermost part of 
the earth, and you shall be blessings to the 
whole world.” 

IV. Having left these instructions with 
them, he leaves them (v. 9): When he had 
spoken these things, and had said all that he 
had to say, he blessed them (so we were told, 
Luke xxiv. 50); and while they beheld him, 
and had their eye fixed upon him, receiving 
his blessing, he was gradually taken up, and a 
cloud received him out of their sight. We have 
here Christ’s ascending on high; not fetched 
away, as Elijah was, with a chariot of fire 
and horses of fire, but rising to heaven, as he 
rose from the grave, purely by his own 
power, his body being now, as the bodies of 
the saints will be at the resurrection, a spi- 
ritual body, and raised in power and incor- 
ruption. Observe, 1. He began his ascension 
in the sight of his disciples, even while they 
beheld. They did not see him come up out 
of the grave, because they might see him 
after he had risen, which would be satis- 
faction enough; but they saw him go up 
towards heaven, and had actually their eye 
upon him with so much care and earnestness 
of mind that they could not be deceived. It 
is probable that he did not fly swiftly up, 
but moved upwards gently, for the further 
satisfaction of his disciples. 2. He vanished 
out of their sight, in a cloud, either a thick 
cloud, for God said that he would dwell in 
the thick darkness; or a bright cloud, to 
signify the splendour of his glorious body. 
It was a bright cloud that overshadowed 
him in his transfiguration, and most pro- 
bably this was so, Matt. xvii. 5. This cloud 
received him, it is probable, when he had 
gone about as far from the earth as the 
clouds generally are; yet it was not such a 
spreading cloud as we commonly see, but 
such as just served to enclose him. Now he 
made the clouds his chariot, Ps. civ. 3. God 
had often come down in a cloud; now he 
went up in one. Dr. Hammond thinks that 
the clouds receiving him here were the 
angels receiving him; for the appearance of 
angels is ordinarily described by a cloud, 
comparing Exod. xxv. 22 with Lev. xvi. 2. 
By the clouds there is a sort of communi- 
cation kept up between the upper and lower 
world; in them the vapours are sent up 
from the earth, and the dews sent down 
from heaven. Fitly therefore does he ascend 
in acloud who is the Mediator between God 
and man, by whom God’s mercies come 
down upon us and our prayers come up to 
him. This was the last that was seen of 
him. The eyes of a great many witnesses 
followed him into the cloud; and, if we 
would know what became of him then, we 
inay find (Dan. vii. 13), That one like the 
Son of man came with the clouds of heaven, 
and came to the Ancient of days, and they 


THE ACTS. 


of their sight, yet still contr 
stedfastly to heaven (v. 10), and 
than it was fit they should; and 
1. Perhaps they hoped that Ch 
presently come taal to them again, to 
store the kingdom to Israel, and wer 
to believe they should now part with 


= 


good and all; so much did they still dote  _ 


upon his bodily presence, though he had 
told them that it was expedient for them that 
he should go away. Or, they looked after 
pe "3 pp te ery he might not be 
ropped, as the sons of t ets thought 
concerning Elijah (2 King at si, and so 
they might have him again. 2. Per 
they expected to see some change in 
visible heavens now upon Christ’s ascension, 
that either the sun should be ashamed or the 
moon confounded (Isa. xxiv, 23), as being 
out-shone by his lustre; or, rather, that they 
should show some sign of joy and triumph; 
or perhaps they promised themselves a sight 
of the glory of the invisible heavens, upon 
their opening to receive him. Christ had 
told them that hereafter they should see 


heaven opened (John i. 51), and why should — 


not they expect it now? 


VI. ‘Two angels appeared to them, and . 


delivered them a seasonable message from 
God. There was a world of angels ready to 
receive our Redeemer, now that he made his 
public entry into the Jerusalem above: we 
may suppose these two loth to be absent 
then ; yet, to show how much Christ had at 
heart the concerns of his church on earth, 
he sent back to his disciples two of those 
that came to meet him, who appear as éwo 
men in white apparel, bright Bs, 5 glittering ; 
for they know, according to the duty of then 
place, that they are really serving Christ 
when they are ministering to his servants on 
earth. Now we are told what the angels 
said to them, 1. To check their curiosity: 
You men of Galilee, why stand you gazing up 
into heaven? He calls them men of Galilee, 
to put them in mind of the rock out of which 
they were hewn. Christ had put a great 
honour upon them, in making them his am- 
bassadors; but they must remember that 


they are men, earthen vessels, and men of 


Galilee, illiterate men, looked upon with 
disdain. Now, say they, “Why stand you 
here, like Galileans, rude and unpolished 


men, gazing up into heaven? What would 


you see? You have seen all that you were 
called together to see, and why do you look 
any further? Why stand you gazing, as 
men frightened and perplexed, as men as- 
tonished and at their wits’ end?” Christ’s 
disciples should never stand at a gaze, be- 
cause they have a sure rule to go by, anda 
sure foundation to build upon. . 2, To con- 
firm their faith concerning Christ’s second 
coming. Their Master had often told them 


brought him in the clouds as he came zear| of this, and the angels are sent at this time 


before him. 


| Seasonably to put them in mind of it: “This 


V The disciples, when he had gone out! same Jesus, who is taken up from you into 


eaven, and whom you are looking thus long 
after, wishing you had him with you again, 
1s not gone for ever; for there is a day ap- 
pointed in which he will come in like manner 
thence, as you have seen him go thither, and 
you must not expect him back till that ap- 
pointed day,’ (1.) “ This same Jesus shall 
come again in his own person, clothed 
with a glorious body; this same Jesus, who 
came once to put away sin by the sacrifice of 
himself, will appear a second time without sin 
(Heb. ix. 26, 28), who came once in disgrace 
to be judged, will come again in glory to 
judge. The same Jesus who has given you 


your charge will come again to call you to 


an account how you have performed your 
trust; he, and not another,” Job xix. 27. 
(2.) “He shall come in like manner. He is 
gone away in a cloud, and attended with 
angels ; and, behold, he comes in the clouds, 
and with him an innumerable company of 
angels! He is gone up with a shout and with 
the sound of a trumpet (Ps. xlvii. 5), and he 
will descend from heaven with a shout and 
with the trump of God, 1 Thess. iv. 16. You 
have now lost the sight of him in the clouds 


and in the air; and whither he is gone you. 


cannot follow him now, but shall then, when 
you shall be caught wp in the clouds, to meet 
the Lord in the air.” When we stand gazing 
and trifling, the consideration of our Master’s 
second coming should quicken and awaken 
us; and, when we stand gazing and trem- 
bling, the consideration of it should comfort 
and encourage us. 

12 Then returned they unto Jeru- 
salem from the mount called Olivet, 
which is from Jerusalem a sabbath 
day’s journey. 13 And when they 
were come in, they went up into an 
upper room, where abode both Peter, 
and James, and John, and Andrew, 


Philip, and Thomas, Bartholomew, 
and Matthew, James the son of Al- 


_ pheeus, and Simon Zelotes, and Judas 


_ the brother of James. 


_ reference and tendency. Thus would he enter’ 


a 


14 These all 
continued with one accord in prayer 
and supplication, with the women, 


and Mary the mother of Jesus, and 


with his brethren. 

_ Weare here told. I. Whence Christ as- 
cended—from the mount of Olives (v. 12), 
from that part of it where the town of Beth- 
any stood, Luke xxiv. 50. There he began 
his sufferings (Luke xxii. 39’, and therefore 
there he rolled away the reproach of them by 
his glorious ascension, and thus showed that 
his passion and his ascension had the same 


upon his kingdom in.the sight of Jerusalem, 


and of those undutiful ungrateful citizens of 


iii Ay cai ie ia 
Phage Ma AIS © el a: 
| 4), That his feet should stand upon the mount 


in Jerusal, 


of Olives, which is before Jerusalem, should 
stand last there; and presently it follows, 
The mount of Olives shall cleave in two, 
From the mount of Olives he ascended who 
is the good olive-tree, whence we receive the 
unction, Zech. iv. 12; Rom. xi. 24. This 
mount is here said to be near Jerusalem, 
a sabbath day’s journey from it, that is, a little 
way; no further than devout people used to 
walk out on a sabbath evening, after the 
public worship was over, for meditation. 
Some reckon it a thousand paces, others two 
thousand cubits ; some seven furlongs, others 
eight. Bethany indeed was fifteen furlongs 
Jrom Jerusalem (John xi. 18), but that part 
of the mount of Olives which was next to 
Jerusalem, whence Christ began to ride in 
triumph, was but seven or eight furlongs off. 
The Chaldee paraphrast on Ruth i. says, We 
are commanded to keep the sabbaths and the 
holy days, so as not to go above two thousand 
cubits, whichthey buildupon Josh. iii. 4, where, 
in their march through Jordan, the space be- 
tween them and the ark was to be two thousand 
cubits. God had not then thus limited them, 
but they limited themselves; and thus far it 
is a rule to us, not to journey on the sabbath 
any more than in order to the sabbath work; 
and as far as is necessary to this we are not 
only allowed, but enjoined, 2 Kings iv. 23 
II. Whither the disciples returned : They 
came to Jerusalem, according to their Mas- 
ter’s appointment, though there they were 
in the midst of enemies; but it should seem 
that though immediately after Christ’s resur- 
rection they were watched, and were in fear 
of the Jews, yet after it was known that they 
were gone into Galilee no notice was taken 
of their return to Jerusalem, nor any further 
search made for them. God can find out 
hiding-places for his people in the midst of 
their enemies, and so influence Saul that he 
shall not seek for David any more. At Je- 
rusalem they went up into an upper room, 
and there abode; not that they all lodged 
and dieted together in one room, but there 
they assembled every day, and spent time 
together in religious exercises, in expectation 
of the descent of the Spirit. Divers con. 
jectures the learned have about this upper 
room. Some think it was one of the upper 
rooms in the temple; but it cannot be thought 
that the chief priests, who had the letting of 
these rooms, would suffer Christ’s disciples 
constantly to reside in any of them. It was 
said indeed, by the same xistorian, that they 
were continually in the temple (Luke xxiv. 53), 
but that was in the courts of the temple, at the 
hours of prayer, where they could not be 
hindered from attending; but, it should seem, 
this upper room was in a private house. Mr 
Gregory, of Oxford, is of this opinion, and 
quotes a Syriac scholiast upon this place, 
who says that it was the same upper room in 


his that would not have him to reign over | which they had eaten the passover; and though 
_ -them. It was prophesied of him (Zech. xiv. | that was called dvéyeov, this dmepgov, both 


vor, VOL 


2D 


The aposttes 
may signify the same. *- Whether,” says he, 
“it was in the house of St. John the evan- 
gelist, as Euodius dehvered, or that of Mary 
the mother of John Mark, as others have 
collected, cannot be certain.” Notes, ch. xiii. 


III. Who the disciples were, that kept to- | ap in the midst of the disciples, and 


gether. The eleven apostles are here named 
(v. 13), so is Mary the mother of our Lord 
(v. 14), and it is the last time that ever any 


mention is made of her in the scriptures. | fwenty,) 


There were others that are here said to be 
the brethren of our Lord, his kinsmen accord- 
ing to the flesh ; and, to make up the hundred 
ind twenty spoken of (v. 15), we may suppose 


HE ACTS. i 


| in the same petition. 


made; though but one poke G 

ed, and if, when two agree to ask, it shall 

done for them, much more when many zgree 
See Matt. xviii. 19 


15 And in those days Peter stood 


said, (the number of the names to- 
gether were about a hundred and 


scripture must needs have been ful- 
filled, which the Holy Ghost by the 
mouth of David spake before concern- 


that all or most of the seventy disciples were; ing Judas, which was guide to them 


with them, that were associates with the 
apostles, and were employed as evangelists. 
IV. How they spent their time: They 
all continued with one accord in prayer and 
supplication. Observe, 1. They prayed, and 
made supplication. All God’s people are 
praying people, and give themselves to prayer. 
It was now a time of trouble and danger with 
the disciples of Christ; they were as sheep in 
the midst of wolves; and, Is any afflicted? 
Let him pray; this will silence cares and 
fears. They had new work before them, 
great work, and, before they entered upon 
it, they were instant in prayer to God for his 
presence with them in it. Before they were 
first sent forth Christ spent time in prayer 
for them, and now they spent time in prayer 
for themselves. They were waiting for the 
descent of the Spirit upon them, and there- 
fore abounded thus in prayer. The Spirit 
descended upon our Saviour when he was 
praying, Luke iii. 21. Those are in the best 
frame to receive spiritual blessings that are 
in a praying frame. Christ had promised 
now shortly to send the Holy Ghost; now 
this promise was not to supersede prayer, 
but to quicken and encourage it. God will 
be enquired of for promised mercies, and the 
aearer the performance seems to be the more 
earnest we should be in prayer for it. 2. 
They continued in prayer, spent much time 
im it, more than ordinary, prayed frequently, 
and were long in prayer. They never missed 
an hour of prayer; they resolved to persevere 
herein till the Holy Ghost came, according 
to the promise, to pray, and not to faint. It 
is said (Luke xxiv. 53), They were praising 
and blessing God; here, They continued in 
prayer and supplication; for as praise for 
the promise is a decent way of begging for 
the performance, and praise for former mercy 
of begging further mercy, so, in seeking to 
God, we give him the glory of the mercy 
and grace which we have found in him. 
3. They did this with one accord. This inti- 
mates that they were together in holy love, 
and that there was no quarrel nor discord 
among them; and those who so keep the 
unity of the Spirit in the bond of peace are 
best prepared to receive the comforts of the 
Holy Ghost. It also intimates their worthv 
concurrence in the supplications that were 


that took Jesus. 17 For he was 
numbered with us, and had obtained 
part of this ministry. 18 Now this 
man purchased a field with the re- 
ward of iniquity ; and falling headlong 
he burst asunder in the midst, and all 
his bowels gushed out. 19 and it 
was known unto all the dwellers at 
Jerusalem ; insomuch as that field is 


called in their proper tongue, Acel- 


dama, that is to say, The field of 
blood. 20 For it is written in the 


book of Psalms, Let his habitation be — 


desolate, and let no man dwell there- 
in: and his bishopric let another 
take. 21 Wherefore of these men 
which have companied with us all 
the time that the Lord Jesus went in 
and out among us, 22 Beginning 
from the baptism of John, unto that 
same day that he was taken up from 
us, must one be ordained to be a wit- 
ness with us of his resurrection. 23 
And they appointed two, Joseph 
called Barsabas, who was surnamed 
Justus, and Matthias. 24 And th 

prayed, and said, Thou, Lord, whi 

knowest the hearts of all men, show 


whether of these two thou hast — 
chosen, 25 That he may take part of 


this ministry and Sp a from 
which Judas by transgression fell, that 
he might go to his own place. 26 
And they gave forth their lots; and 


the lot fell upon Matthias; and he. 


was numbered with the eleven apostles. 
The sin of Judas was not only his shame 


and ruin, but it made a vacancy in the college 


of the apostles. They were ordained twelve, 
with an eye to the twelve tribes of Israel, de- 
scended from the twelve patriarchs; they 
were the twelve stars that’ make up the 
church’s crown (Rev. xii. 1), and for them 
twelve thrones were designated, Mart. xix. 28. 


16 Men and brethren, this 


oie 


Ai 


“i 
. 
d 
: 


4 ree!) Si ee Sas 


quire what had become of the twelfth, and so 
 Yevive the remembrance of the scandal of 


ne al Se? * . 7 
eer their society; and therefore care was taken, 


vacancy, of the doing of which we now 
have an account, our Lord Jesus, probably, 
having given directions about it, among 
other things which he spoke pertaining to 
the kingdom of God. Observe, 
_I. The persons concerned in this affair. 
1. The house consisted of about a hundred 
and twenty. ‘This was the number of the 
names, that is, the persons; some think the 
men only, distinguished from the women. 


fo the descent of the Spirit, to fillup the 


__ Dr. Lightfoot reckons that the eleven apostles, 


__ the seventy disciples, and about thirty-nine 
more, a!l of Christ’s own kiadred, country, 
and concourse, made up this one hundred and 
-twenty, and that these were a sort of synod, 
or congregation of ministers, a standing pres- 
bytery (ch. iv. 23), to whom none of the rest 
durst join themselves (ch. v. 13), and that 
they continued together till the persecution 
at Stephen’s death dispersed them all but the 
apostles (ch. viii. 1); but he thinks that be- 

_ sides these there were many hundreds in Je- 
ru--’-in, if not thousands, at this time, that 
beucs d ; and we have indeed read of many 

_ that beiieved on him there, but durst not con- 

‘ fess him, and therefore I cannot think, as he 
does, that they were now formed into distinct 
congregations, for the preaching of the word 
and other acts of worship; nor that there 
was any thing of this till after the pouring 
out of the Spirit, and the conversions re- 
corded in the following chapter. Here was 

_ the beginning of the Christian church: this 
hundred and twenty was the grain of mus- 


_ tard-seed that grew into a tree, the leaven 


_ that leavened the whole lump. 2. The 


_ speaker was Peter, who had been, and still 


__was, the most forward man; and therefore 
‘Notice is taken of his forwardness and zeal, 


if: to show that he had perfectly recovered the 


ground he lost by his denying his Master, 
and, Peter being designed to be the apos- 
tle of the circumcision, while the sacred story 
stays among the Jews, he is still brought in, 
as afterwards, when it comes to speak of the 
Gentiles, it keeps to the story of Paul. 

IJ. The proposal which Peter made for the 
choice of another apostle. He stood up in 
the midst of the disciples, v.15. He did not 
sit down, as one that gave laws, or had any 
supremacy ever the rest, but. stood up, as 
-one that had only a motion to make, in 


which he paid a deference to his brethren, 


4 


‘standing up when he spoke to them. Now 
in his speech we may observe, ‘ 
_ 1. The account he gives of the vacancy 


made by the death of Judas, in which he is 


‘very particular, and, as became one that 
Christ had breathed upon, takes notice of 
the fulfilling of the scriptures in it. Here is, 


1 : i died en e, at bis s 
Noe Is " CHAP. TS 
ng twelve when they were learners, | 
_ f they were but eleven when they were to be 
_- teachers, it would occasion every one to en- 


of Judas. 

(1.) The power to which Judas had been 
advanced (v. 17): He was numbered with us, 
and had obtained part of this ministry which 
we are invested with. Note, Many are num- 
bered with the saints in this world that will 
not be found among them in the day of 
separation between the precious and the 
vile. What will it avail us to be added to 
the number of Christians, if we partake 
not of the spirit and nature of Christians? 
Judas’s having obtained part of this ministry 
was but an aggravation of his sin and ruin, 
as it will be of theirs who prophesied in 
Christ’s name, and yet were workers of 
iniquity. 

(2.) The sin of Judas, notwithstanding his 
advancement to this honour. He was guide 
to those that took Jesus, not only informed 
Christ’s persecutors where they might find 
him (which they might have done effectually 
though he had kept out of sight), but he had 
the impudence to appear openly at the head 
of the party that seized him. He went be- 
fore them to the place, and, as if he had been 
proud of the honour, gave the word of com- 
mand: That same is he, hold him fast. Note, 
Ringleaders in sin are the worst of sinners, 
especially if those that by their office should 
have been guides to the friends of Christ are 
guides to his enemies. 

(3.) Theruin of Judas by thissin. Perceiving 
the chief priests to seek the life of Christ and 
his disciples, he thought to save his by going 
over to them, and not only.so, but to get an 
estate under them, of which his wages for 
his service, he hoped, would be but an ear- 
nest; but see what came of it. [1.] He lost 
his money shamefully enough (v. 18): He 


purchased a field with the thirty pieces of 


silver, which were the reward of his iniquity. 
He did not purchase the field, but the wages 
of his unrighteousness did, and it is very ele- 
gantly expressed thus, in derision of his pro- 
jects to enrich himself by this bargain. He 
thought to have purchased a field for him- 
self, as Gehazi did with what he got from 
Naaman by a lie (see 2 Kings v. 26), but it 
proved the purchase of a field to bury 
strangers in; and what was he or any of his 
the better for this? It was to him an un- 
righteous mammon, it deceived him; and 
the reward of his iniquity was the stumbling- 
block of his iniquity. [2.] He lost his life 
more shamefully. We were told (Matt. 
xxvii. 5) that he wenf away in despair, and 
was suffocated (so the word signifies there, 
and no more); here it is added (as latter 
historians add to those who went before} 
that, being strangled, or choked with grief 
and horror, he fell headlong, fell on his face 
(so Dr. Hammond), and partly with the 
swelling of his own breast, and partly with 
the violence of the fall, he burst asunder in 
the midst, so that all his bowels tumbled out. 
If, when the devil was cast out of a child, he 
tore him, threw him down, and rent him, and 
almost killed him (as we find Mark ix. 26; 


The death THE 


Luke ix. 42), no wonder 11, when he had fuli 
possession of Judas, he threw him headlong, 
and burst him. ‘The suffocation of him, 
which Matthew relates, would make him 
swell till he burst, which Peter relates. He 
burst asunder with a great noise (so Dr. 
Edwards), which was heard by the neigh- 
bours, and so, as it follows, it came to be 
known (v. 19): His bowels gushed out; Luke 
writes like a physician, understanding all the 
entrails of the middle and lower ventricle. 
Bowelling is part of the punishment of trai- 
tors. Justly do those bowels gush out that 
were shut up against the Lord Jesus. And 
perhaps Christ had an eye to the fate of Ju- 
das, when he said of the wicked servant that 
he would cut him in sunder, Matt. xxiv. 51. 

(4.) The public notice that was taken of 
this: Jt was known to all the dwellers in Je- 
rusalem. It was, as it were, put into the 
newspapers, and was all the talk of the town, 
as a remarkable judgment of God upon him 
that betrayed his Master, v.19. It was not 
only discoursed of among the disciples, but 
it was in every body’s mouth, and nobody 
disputed the truth of the fact. It was known, 
that is, it was known to be true, incontest- 
ably so. Now one would think this should 
have awakened those to repentance that had 
had any hand in the death of Christ when 
they saw him that had the first hand thus 
made an example. But their hearts were 
hardened, and, as to those of them that 
were to be softened, it must be done by 
the word, and the Spirit working with it. 
Here is one proof of the notoriety of the 
thing mentioned, that the field which was 
purchased with Judas’s money was called 
Aceldama—-the field of blood, because it was 
bought with the price of blood, which per- 
petuated the infamy not only of him that 
sold that innocent precious blood, but of 
those that bought it too. Look how they will 
answer it, when God shall make inquisition 
for blood. 

(5.) The fulfilling of the scriptures in this, 
which had spoken so plainly of it, that 7 
must needs be fulfilled, v.16. Let none be 
surprised nor stumble at it, that this should 
be the exit of one of the twelve, for David 
had not only foretold his sin (which Christ 
had taken notice of, John xiii. 18, from Ps. 
xli. 9, He that eateth bread with me hath 
lifted up the heel against me), but had also 
foretold, [1.] His punishment (Ps. lxix. 25): 
Let his habitation be desolate. This Psalm 
refers to the Messiah. Mention is made but 
two or three verses before of their giving him 
gall and vinegar, and therefore the follow- 
ing predictions of the destruction of David’s 
enemies must be applied to the enemies of 
Christ, and particularly to Judas. Perhaps 
he had some habitation of his own at Jeru- 
salem, which, upon this, every body was 
afraid to live in, and so it became desolate. 
This prediction signifies the same with that 
of Bildad concerning the wicked man. that 


ACTS, 
his confidence shall be rooted out of 
nacle, and shall bring him to the ki 


it shall dwell in his tabernacle, because it is 


a 
r,t 
he 


none of his ; brimstone shall be scattered 
his habitation, Job xviii. 14, 15. “2 The 
substitution of another in his room. His 


bishopric, or his office (for so the word signi- 


fies in general) shall another take, which is 
ht from Ps. cix.8. With this quotation 

eter very aptly introduces the following 
proposal. 
worse of any office that God has instituted 
(whether magistracy or ministry) either for 
the wickedness of any that are in that office 
or for the ignominious punishment of that 
wickedness ; nor will God suffer any purpose 
of his to be frustrated, any commission of his 
to be vacated, or any work of his to be un- 
done, for the miscarriages of those that are 
entrusted therewith. The unbelief of man 
shall not make the promise of God of no effect. 
Judas is hanged, but his bishopric is not 
lost. It is said of his habitation, that no man 
shall dwell therein, there he shall have no 
heir; but it is not said so of his bishopric, 
there he shall not want a successor. It is 
with the officers of the church as with the 
members of it, if the natural branches be 
broken off, others shall be grafted in, Rom 
xi. 17 Christ’s cause shall never be lost for 
want of witnesses. 

2. The motion he makes for the choice of 
another apostle, v. 21, 22. Here observe, 
(1.) How the person must be qualified that 
must fill up the vacancy. It must be one of 
these men, these seventy disciples, that have 
companied with us, that have constantly at- 
tended us, all the time that the Lord Jesus 
went in and out among us, preaching and 
working miracles for three years and a half, 
beginning from the baptism of John, from 
which the gospel of Christ commenced, unto 


that same day that he was taken up from us. ; 


Those that have been diligent, faithful, and 
constant, in the discharge of their duty ma 
lower station, are fittest to be preferred to a 


higher; those that have been faithful in a — 


little shall. be entrusted with more. And 
none should be employed as ministers of 
Christ, preachers of his gospel, and rulers in 
his church, but those that are well ac- 
quainted with his doctrine and doings, from 
first to last. None shall be an apostle but 
one that has companied with the apostles, 
and that continually ; not that has visited 


them now and then, but been intimately con= — 


versant with them. (2.) To what work he is 
called that must fill up the vacancy: He must 
be a witness with us of his resurrection. By 
this it appears that others of the disciples 
were with the eleven when Christ appeared 
to them, else they could not have been wit- 
nesses with them, as competent witnesses as 
they, of his resurrection. The great thi 

which the apostles were to attest to the worlt 
was Christ’s resurrection, for this was the 
great proof of his being the Messiah, and the 


- 


Note, We are not to think the a 


ps 
pe 


stles were ordained to, not to a secu- 
ity and dominion, but to preach 
st, and the power of his resurrection. 
_ ILI. The nomination of the person that was 
_ to succeed Judas in his office as _ apostle. 
1. Two, who were known to have. been 
_Christ’s constant attendants, and men of 
great integrity, were set up as candidates for 
the place (v. 23): They appointed two ; not 
the eleven, they did not take upon them to 
_ determine who should be put up, but the 
hundred and twenty, for to them Peter spoke, 
and not to the eleven. The two they nomi- 
- nated were Joseph and Matthias, of neither 
of whom do we read elsewhere, except this 
Joseph be the same with that Jesus who is 
called Justus, of whom Paul speaks (Col. iv. 
11), and who is said to be of the circumcision, 
_ a native Jew, as this was, and who was a 
fellow-worker with Paul in the kingdom of 
‘God and a comfort to him; and then it is 
observable that, though he came short of 
being an apostle, he did not therefore quit 
-the ministry, but was very useful in a lower 
station; for, Are all apostles? Are ail pro- 
_ phets ? Some think this Joseph is he that is 
called Joses (Mark vi. 3), the brother of James 
_ the less (Mark xv. 40), and was called Joses 
the just, as he was called James the just. 
- Some confound this with that Joses men- 
_ tioned Acts iv. 36. But that was of Cyprus, 
_ this of Galilee; and, it should seem, to dis- 
_tinguish them, that was calied Barnabas—a 
son of consolation ; this Barsabas—a son of 
_ the oath. 'Yhese two were both of them such 
worthy men, and so well qualified for the 
_ office, that they could not tell which of them 
_ was the fitter, but all agreed it must be one 
haf these two. They did not propose them- 
selves nor strive for the place, but humbly 
sal still, and were appointed to it. 

_ 2, They applied to God by prayer for di- 
ction, not which of the seventy, for none 
of the rest could stand in competition with 
_ these in the opinion of all present, but which 
of these two? v. 24,25. (1.) They appeal to 
_ God as the searcher of hearts: “ Thou, Lord, 
’ who knowest the hearts of all men, which we 
do not, and better than they know their 
’ Observe, When an apostle was to be 

chosen, he must be chosen by his heart, and 

the temper and disposition of that. Yet Je- 
sus, who knew all men’s hearts, for wise and 
holy ends chose Judas to be one of the 
twelve. It is comfortable to us, in our 
_ prayers for the welfare of the church and its 
ministers, that the God to whom we pray 
knows the hearts of all men, and has them not 
only under his eye, but in his hand, and turns 
; them which way soever he will, can make 
them fit for his purpose, if he do not find 
them so, by giving them another spirit. (2.) 

They desire to know which of these God had 

chosen: Lord, show us this, and we are satis- 
Ged. It is fit that God should choose his 
_ Own servants; and so far as he in any way 


D 


on of our hope in him. See what! by the disposals of his providence or the gifts 


“ pe 


, to be an apostle. 


of his Spirit, shows whom he hath chosen, 
or what he hath chosen, for us, we ought to 
comply with him. (3.) They are ready to 
receive him as a brother whom God hath 
chosen; for they are not contriving to have so 
much the more dignity thernselves, by keep- 
ing out another, but desire to have one to 
tuke part of this ministry and apostleship, to 
join with them in the work and share with 
them in the honour, from which Judas by 
transgression fell, threw himself, by deserting 
and betraying his Master, from the place of 
an apostle, of which he was unworthy, that 
he might go to his own place, the place of a 
traitor, the fittest place for him, not only to 
the gibbet, but to hell—this was his own 
place. Note, Those that betray Christ, as 
they fall from the dignity of relation to him, 
so they fall into all misery. It is said of Ba- 
laam (Num. xxiv. 25) that he went to his 
own place, that is, says one of the rabbin, 
he went to hell. Dr. Whitby quotes Ignatius 
saying, There is appointed to every man id:og 
Tomoc—a proper place, which imports the 
same with that of God’s rendering to every 
man according to his works. And our Sa. 
viour had said that Judas’s own place should 
be such that it had been better for him that he 
had never been born (Matt. xxvi. 24)—his mi- 
sery such as to be worse than not being. 
Judas had been a hypocrite, and hell is the 
proper place of such; other sinners, as in- 
mates, have their portion with them, Matt. 
xxiv. 51. (4.) The doubt was determined by 
lot (v. 26), which is an appeal to God, and 
lawful to be used for determining matters not 
otherwise determinable, provided it be done 
in a solemn religious manner, and with 
prayer, the prayer of faith; for the lot is cast 
into the lap, but the whole disposal thereof is 
of the Lord, Prov. xvi. 33. Matthias was 
not ordained by the imposition of hands, as 
presbyters were, for he was chosen by lot, 
which was the act of God; and therefore, as 
he must be baptized, so he must be ordained, 
by the Holy Ghost, as they all were not many 
days after. Thus the number of the apostles 
was made up, as afterwards, when James, 
another of the twelve, was martyred, Paul 
was made an apostle. 


CHAP. II. 


Between the promise of the Messiah (even the latest of those pro- 
mises) and his coming many ages intervened; but betwecn the 
promise of the Spirit and his coming there were but a few days; 
and during those days the apostles, though they had received 
orders to preach the gospel to every creature, and to begin at 
Jerusalem, yet lay perfectly wind-bound, incognito—concealed, 
and not offering to preach. But in ths chapter the north wind 
and thesouth wind awake, anid then they awake, and we have 
them in the pulpit presently. Here is, 1. The descent of the 
Spirit upon the apostles, and those that were with them, on the 
day of pentecost, ver. 1—4. II. The various speculations which 
this occasioned among the people that were now met in Jerusalem 
from all parts, ver. 5—13. 111, ‘The sermon which l’eter preached 
to them hereupon, wherein he shows that this pouring out of the 
Spirit was the accomplishment of an Old-Testament promise 
(ver. 14—21), that it was a conlirmation of Christ’s being the 
Messiah, which was already proved by his resurrection (ver. 2— 
32), ond that it was a fruit and evidence of his ascension inte 
heaven, ver. 33--36, IV. The good effect of this sermon in the 
conversion of many to the faith of Christ, and their addition to 
the church, ver. d7—41  V. ‘The eminent piety aud charity of 


The day 


those primitive Christians, and the manifest tokens of Goa’s 
preseuce with them, and power in them, ver. 42—47 


ND when the day of Pentecost 
was fully come, they were all 

with one accord in one place. 
suddenly there came a sound from 
heaven as of a rushing mighty wind, 
and it filled all the house where they 
were sitting. 3 And there appeared 
unto them cloven tongues like as of 
fire,andit satuponeach ofthem. 4And 
they were all filled with the Holy Ghost, 
and began to speak with other tongues, 


as the Spirit gave them utterance. 

We have here an account of the descent of 
the Holy Ghost upon the disciples of Christ. 
Observe, 

J. When, and where, this was done, which 
are particularly noted, for the greater certainty 
of the thing. 

1. It was when the day of pentecost was 
fully come, in which there seems to be a re- 
ference to the manner of the expression in 
the institution of this feast, where it is said 
(Lev. xxiii. 15), You shall count unto you 
seven sabbaths complete, from the day of the 
offering of the first-fruits, which was the next 
day but one after the passover, the sixteenth 
day of the month Abib, which was the day 
that Christ arose. This day was fully come, 
that is, the night preceding, with a part of 
the day, was fully past. (1.) The Holy Ghost 
came down at the time of a solemn feast, be- 
cause there was then a great concourse of 
people to Jerusalem from all parts of the 
country, and the proselytes from other coun- 
tries, which would make it the more public, 
and the fame of it to be spread the sooner 
and further, which would contribute much 
to the propagating of the gospel into all na- 
tions. Thus now, as before at the passover, 
the Jewish feasts seryed to toll the bell for 
gospel services and entertainments. (2.)'This 
feast of pentecost was kept in remembrance 
of the giving of the Jaw upon mount Sinai, 
whence the incorporating of the Jewish 
church was to be dated, which Dr. Lightfoot 
reckons to be just one thousand four hundred 
and forty-seven years before this. Jitly, 
therefore, is the Holy Ghost given at that 
feast, in fire and in tongues, for the promul- 
gation of the evangelical law, not as that to 
one nation, but to every creature. (3.) This 
feast of pentecost happened on the first day 
of the week, which was an additional honour 
a on that day, and a confirmation of it to 
be the Christian sabbath, the day which the 
Lord hath made, to be a standing memorial 
in his church of those two great blessings— 
the resurrection of Christ, and the pouring 
out of the Spirit, both on that day of the 
week. ‘This serves not only to justify us in 
observing that day under the style and title 
of the Lord’s day, but to direct us in. the 
sanctifying of it to give God praise particu- 


THE ACTS, ie 


2 And|b 


larly for those two great 
Lord’s day in the year, I think re should 
be a full and particular notice taken in our 
prayers and praises of these two, as there is — 


y some churches of the one once a year, 3 
upon Easter-day, and of the other once a 
year, upon Whit-sunday. Oh! thatwe may 
do it with suitable affections! FF PPP TL 

2. It was when they were all with one ac- — 
cord in one place. What place it was we are 
not told particularly, whether in the temple, — 
where they attended at public times (Luke — 
xxiv 53), or whether in their own a hy, 
room, where they met at other times. But — 
it was at Jerusalem, hecause this had been 
the place which God chose, to put his name 
there, and the prophecy was that thence the 
word of the Lord should go forth to all na~ 
tions, Isa. ii. 3. It was now the place of the — 
general rendezvous of all devout people: here — 

God had promised to meet them and bless 
them ; here therefore he meets them with this 
blessing of blessings. Though Jerusalem — 
had done the utmost dishonour imaginable 
to Christ, yet he did this honour to Jerusa- 
lem, to teach us not to fall out with places, — 
nor conceive prejudices against them; for — 
God has his remnant in all places; he had this 
in Jerusalem. Here the disciples were in 
ene place, and they were not as yet so many 
but that one place, and-no large one, would 
hold them all. And here they were with one 
accord. We cannot forget how often, while 
their Master was with them, there were 
strifes among them, who should be the great- 
est ; but now all these strifes were at an end, 
we hear no more of them. What they had — 
received already of the Holy Ghost, when 
Christ breathed on them, had in a good mea- _ 
sure rectified the mistakes upon which those — 
contests were grounded, and had disposed _ 
them to holy love. They had prayed more — 
together of late than usual (ch. i. 14), and 
this made them love one another better. By 
his grace he thus prepared them for the gift 
of the Holy Ghost; for that blessed dove 
comes not where there is noise and clamour, — 
but moves upon the face of the still waters, 
not the rugged ones. Would we have the — 
Spirit poured out upon us from on high? Let — 
us be all of one accord, and, notwithstanding 
variety of sentiments and interests, as no 
doubt there was among those disciples, let 
us agree to love one another; for, where — 
brethren dwell together in unity, there it is — 
that the Lord commands his blessing. 

II. How, and in what manner, the Holy 
Ghost came upon them. We often read in 
the Old Testament of God’s coming down in 
a cloud; as when he took possession first of 
the tabernacle, and afterwards of the temple, 
which intimates the darkness of that di - 
sation. And Christ went up to heaven ina 
cloud, to intimate how much we are kept in — 
the dark concerning the upper world, But 
the Holy Ghost did not descend in a cloud; 
for he was to dispel and scatter the clouds 


a ohn ie 
“9s le 

3 A 
oread me: minds, a 


e is an audible summons giventhem to 
their expectations of something great, 
t is here said, (..) That it came sud- 
did not rise ‘gradually, as common 
s . do, but was at the height immediately. 
came sooner than they expected, and start- 
even those that were now together wait- 
and probably employed in some religious 
cises. (2.) It was 2 sownd from heaven, 
“ike a thunder-clap, Rey. vi. 1. God is said 
to _the winds out of his treasuries (Ps. 
), and to gather them in his hands, 
x. 4. From him this sound came, 
‘ like e voice of one crying, Prepare ye the 
ot the Lord. (3.) It was the sound of a 
_ wind, for the way of the Spirit is like that of 
: wind (John iii. 8), thou hearest the sound 
ereof, but canst not tell whence it comes nor 
hither it goes. When the Spirit of life is to 
enter into the dry bones, the prophet is told 
to prophecy unto the wind: Come from the 
four winds, O breath, Ezek. xxxvii. 9. And 
though it was not in the wind that the Lord 
_eame to Elijah, yet this prepared him to re- 
his discovery of himself in the still 
voice, 1 Kings xix. 11, 12. God’s way 
in the whirlwind and the storm (Nah. i. 3), 
d out of the whirlwind he spoke to Job. 
.) It was a rushing mighty wind; it was 
_ strong and violent, and came not only with a 
great noise, but with great force, as if it 
would bear down all before it. This was to 
signify the powerful influences and opera- 
ms of the Spirit of God upon the minds of 
en, and thereby upon the world, that they 
should be mighty through God, to the casting 
down of imaginations. (5.) It Jilled not only 
the room, but all the house where they were 
ting. - Probably it alarmed the whole city, 
but, to show that it was supernatural, pre- 
ntly fixed upon that particular house: as 
me think the wind that was sent to arrest 
ynah affected only the ship that he was in 
|.1.4), and as the wisemen’s star stood over 
juse where the child was. This would 
the people who observed it whither to 
enquire the meaning of it. This wind 
the house would strike an awe upon 
the disciples, and help to put them’into a very 
serious, reverent, and composed frame, for 
the receiving of the Holy Ghost. Thus the 
yictions of the Spirit’ make way for his 
~ comforts and the rough blasts of that bless- 
_ ed wind prepare the soul for its soft and gen- 
a tle gales. — 
2. Here is a visible sign of the gift they 
were to receive. They saw cloven tongues, 
Tike as of fire (o. 3), and it sat—xa@.oz, not 
they sat, those cloven tongues, but he, that is 
le oe (signified thereby), rested upon each 
of th em, as he is said to rest upon the pro- 
et old. Or,as Dr. Hammond describes 
1 “There. was an appearance of something 
ke flaming fire lighting on every one of 
ae nem, which divided asunder, and so formed 


af 


tugs 


; : piel Sa 
-\éhe resemblance of tongues, with that part of 
‘them that was next their heads divided or 
cloyen.” The flame of acandle is somewhat 
like.a tongue; and there is a meteor which 
naturalists call ignis lambens—a gentle flame, 
not a devouring fire ; such was this. Observe, 

(1.) There was an outward sensible sigan, 
for the confirming of the faith of the disciples 
themselves, and for the convincing of others. 
Thus the prophets of old had frequently their 
first mission confirmed by signs, that all 
Israel might know them to be established 
prophets. 

(2.) The sign given was fire, that John 
Baptist’s saying concerning Christ might be 
fulfilled, He shall baptize you with the Holy 
Ghost and with fire ; with the Holy Ghost as 
with fire. They were now, in the feast of 
pentecost, celebrating the memorial of the 
giving of the law upon mount Sinai; and as 
that was given in fire, and therefore is called 
a fiery law, so is the gospel. Ezekiel’s mis- 
sion was confirmed by a vision of burning 
couls of fire (ch. i. 13), and Isaiah’s by a coal 
of fire touching his lips, ch. vi. 7. The Spirit, 
like fire, melts the heart, separates and burns 
up the dross, and kindles pious and devout 
affections in the soul, in which, as in the fire 
upon the altar, the spiritual sacrifices are of- 
feredup. This is that fire which Christ came 
to send upon the earth. Luke xii. 49. 

(3.) This fire appeared in cloven tongues. 
The operations of the Spirit were many ; that 
of speaking with divers tongues was one, 
and was singled out to be the first indication 
of the gift of the Holy Ghost, and to that 
this sign had a reference. (1.] They were 
tongues; for from the Spirit we have the 
word of God, and by him Christ would speak 
to the world, and he gave the Spirit to the 
disciples, not only to endue them with know- 
ledge, but to endue them with a power to 
publish and proclaim to the world what they 
knew ; for the dispensation of the Spirit tis 
given to every man to profit withal. (24 These 
tongues were cloven, to signify that God 
would hereby divide unto all nations the 
knowledge of his grace, as he is said to have 
divided to them by his providence the light 
of the heavenly bodies, Deut. iv. 19. The 
tongues were divided, and yet they still con- 
tinued all of one accord; for there may be a 
sincere unity of affections where yet ther 
is a diversity of expression. Dr. Lightfoot 
observes that the dividing of tongues at 
Babel was the casting off of the heathen; for, 
when they had lost the language in which 
alone God was spoken of and preaclied, they 
utterly lost the knowledge of God and reli- 
gion, and fell into idolatry. But now, after 
above two thousand years, God, by ancther 
dividing of tongues, restores the knowledge 
of himself to the nations. 

(4.) This fire sat upon them for some time, 
te denote the constant residence of the Holy 
Ghost with them. The prophetic gifts of old 
were conferred sparingly and but at some 


mst gt 


The day 


timer, but the disciples of Christ had the 
gifts of the Spirit always with them, though 
the sign, we may suppose, soon disappeared. 
Whether these flames of fire passed from one 
to another, or whether there were as many 
flames as there were persons, is not certain. 
But they must be strong and bright flames 
that would be visible in the day-light, as it 
now was, for the day was fully come 

III. What was the immediate effect of this ? 
1. They were all filled with the Holy Ghost, more 
plentifully and powerfully than they were be- 
fore. -They were filled with the graces of the 
Spirit, and were more than ever under his 
sanctifying influences—were now holy, and 
heavenly, and spiritual, more weaned from 
this world and better acquainted with the 
other. They were more filled withthe com- 
forts of the Spirit, rejoiced more than ever in 
the love of Christ and the hope of heaven, 
and in it all their griefs and fears were swal- 
lowedup. ‘They were also, for the proof of 
this, filled with the gifts of the Holy Ghost, 
which are especially meant here; they were 
endued with miraculous powers for the fur- 
therance of the gospel. It seems evident to 
me that not only the twelve apostles, but all 
the hundred and twenty disciples were filled 
with the Holy Ghost alike at this time—all the 
seventy disciples, who were apostolic men, 
and employed in the same work, and all the 
rest too that were to preach the gospel; for 
it is said expressly (Eph. iv. 8, 11), When 
Christ ascended on high (which refers to this, 
v. 33), he gave gifts unto men, not only some 
apostles (such were the twelve), but some pro- 
phets and some evangelists (such were many 
of the seventy disciples, itinerant preachers), 
and some pastors and teachers settled in par- 
ticular churches, as we may suppose some of 
these afterwards were. ‘The all here must 
yefer to the all that were together, v. 1; 
ch.i. 14,15. 2. They began to speak with 
other tongues, besides their native language, 
though they had never learned any other. 
They spoke not matters of common conversa- 
tion, but the word of God, and the praises of 
his name, as the Spirit gave them utterance, 
or gave them to speak dzogbéyyeo8ai— 
apophthegms, substantialand weighty sayings, 
worthy to be had inremembrance. It is pro- 
bable that it was not only one that was en- 
abled to speak one language, and another an- 
other (as it was with the several families that 
were dispersed from Babel), but that every 
one was enabled to speak divers languages, 
as he should have occasion to use them. And 
we may suppose that they understood not 
only themselves but one another too, which 
the builders of Babel did not, Gen. xi. 7. 


They did not speak here and there a word of 


THE ACTS. 


tion, but as the Spirit gave them 
he furnished them with the matter 
the language. Now this was, (., A 
great miracle; it was a miracle upon 
mind (and so had most of the nature of a 
gospel miracle), for in the mind words are 
framed. 
these languages, but had never 1] 


. 
qq 


They had not only never learned 


any 
foreign tongue, which might have fucilieecad 
these ; nay, for aught that appears, they had — 


never so much as heard these la 
spoken, nor had any idea of them. They were 
neither scholars nor travellers, nor had had 
any opportunity of learning es either 
by books or conversation. Peter indeed was 
forward enough to speak in his own tongue, 
but the rest of them were no spokesmen, nor 
were they quick of apprehension; yet now 
not only the heart of the rash cedethtonts 
knowledge, but the tongue of the stammerers is 
ready to speak eloquently, Isa. xxxii. 4. When 
Moses complained, I am slow of speech, God 
said, I will be with thy mouth, and Aaron shall 
be thy spokesman. But he did more for these 
messengers of his: he that made man’s 
mouth new-made theirs. (2.) A very 
needful, and serviceable miracle. ‘ 
guage the disciples spoke was Syriac, a dia- 
lect of the Hebrew ; so that it was necessary 
that they should be endued with the gift, 
for the understanding both of the original 
Hebrew of the Old Testament, in which it 


was written, and of the original Greek of the . 


New Testament, in which it was to be writ. 


proper, — 4 
e lan- 


ten. But this was not all; they were com- 


missioned to preach the gospel to every crea- 
ture, to disciple all nations. But here is an 
insuperable difficulty at the threshold. How 
shall they master the several languages so as" 
to speak intelligibly to all nations? It will 
be the work of a man’s life to learn their lan- 
guages. And therefore, to prove that Christ 


could give authority to preach to thenations, — 


he gives ability to preach to them in their 
own language. And it should seem that this 


was the accomplishment of that promise — 


which Christ made to his disciples (John xiv 


12), Greater works than these shall you do. 


For this may well be reckoned, all things 
considered, a greater work than the miracu- 
lous cures Christ wrought. Christ himself 
did not speak with other tongues, nor did he 
enable his disciples to do so while he was 
with them: but it was the first effect of the 
pouring out of the Spirit upon them. And 


archbishop Tillotson thinks it probable that — 


if the conversion of infidels to Christianit 
were now sincerely and vigorously attem 

by men of honest minds, God would extra- 
ordinarily countenance such an attempt with 
all fitting assistance, as he did the first pub- 


another tongue, or stammer out some broken | lication of the gospel. 


sentences, but spoke it as readily, properly, 


and elegantly, as ifit had been their mother- 
tongue; for whatever was produced by mi- 


racle was the best of the kind. They spoke 


not from anv previous thought or medita- 


5 And there were dwelling at Je- 
rusalem Jews, devout men, out of 
every nation under heaven. 6 Now 
when this was noised abroad, the 


rj 


came together, and were 
unded, because that every man 
_ them speak in his own lan- 
. 7 And they were all amazed, 
arvelled, saying one to another, 
Behold, are not all these which speak 
Galileans? 8 And how hear we 
every man in our own tongue, where- 
mn we were born? 9 Parthians and 
Jes, and Elamites, and the dwell- 
Mesopotamia, and in Judea, 
| Cappadocia, in Pontus, and Asia, 
_ 10 Phrygia, and Pamphylia,in Egypt, 
and in the parts of Libya about Cy- 


_ rene, and strangers of Rome, Jews 
and proselytes, 11 Cretes and Ara- 


_ bians, we do hear them speak in our 


_ tongues the wonderful works of God. 
_ 12 And they were all amazed, and 
were in doubt saying one to another, 
What meaneth this? 13 Others 
_ mocking said, These men are full of 
_ new wine. 
>, 4 4 ; ’ 
‘We have here an account of the public no- 
_ face that was taken of this extraordinary gift 
_ with which the disciples were all on a sudden 
- endued. Observe, 
a _I. The great concourse of people that 
_ there was now at Jerusalem, it should seem 
more than was usual at the feast of pentecost. 
_ There were dwelling or abiding at Jerusalem 
_ Jews that were devout men, disposed to reli- 
_ gion, and that had the fear of God before 
their eyes (so the word properly signifies), 
some of them proselytes of righteousness, that 
were circumcised, and admitted members of 
" the Jewish church, others only proselytes of 
_ the gate, that forsook idolatry, and gave up 
_ themselves to the worship of the true God, 
_ but not to the ceremonial law ; some of those 
that were at Jerusalem now, out of every na- 
tion under heaven, whither the Jews were dis- 
persed, or whence proselytes were come. 
‘The expression is hyperbolical, denoting that 
there were some from most of the then known 
parts of the world; as much as ever Tyre 
was, or London is, the rendezvous of trading 
_ people from all parts, Jerusalem at that time 
" was of religious people from all parts. Now, 
_ 1. We may here see what were some of those 
- countries whence those strangers came (v. 9— 
_ 11), some from the eastern countries, as the 
_ Parthians, Medes, Elamites, and dwellers in 
_ Mesopotamia, the posterity of Shem; thence 
“we come in order to Judea, which ought to 
_ be mentioned, because, though the language 
of those in Judea was the same with that 
_ which the disciples spoke, yet, before, they 
_ spoke it with the north-country tone and dia- 
_ leet (Thou art a Galilean, and thy speech be- 
_ trays thee), but now they spoke it as correctly | 


of pentecost. - 


as the inhabitants of Judea theraseives did, 
Next come the inhabitants of Cappadocia. 
Pontus, and that country about Proponti 

which was particularly called Asia, and thes 

were the countries in which those stranger 

were scattered to whom St. Peter writes, 
1 Pet. i. 1. Next come the dwellers in 
Phrygia and Pamphylia, which lay westward, 
the posterity of Japhet, as were also the 
strangers of Rome ; there were some also that 
dwelt in the southern parts of Egypt, in the 
parts of Libya about Cyrene; there were alsa 
some from the island of Crete, and some from 
the deserts of Arabia; but they were all] 
either Jews originally, dispersed into those 
countries ; or proselytes to the Jewish reli- 
gion, but natives of those countries. Dr. 
Whitby observes that the Jewish writers 
about this time, as Philo andJosephus, speak 
ofthe Jews as dwelling every where through 
the whole earth ; and that there is not a peo- 
ple upon earth among whom some Jews do not 
inhabit. 2. We may enquire what brought 
all those Jews and proselytes together to Je- 
rusalem as this time? not to make a tran. 
sient visit thither to the feast of pentecost, 
for they are said to dwell there. They took 
lodgings there, because there was at this time 
a general expectation of the appearing of the 
Messiah ; for Daniel’s weeks had just now 
expired, the sceptre had departed from Ju- 
dah, and it was ther generally thought that the 
kingdom of God would immediately appear, 
Luke xix.11. This brought those who were 
most zealous and devout to Jerusalem, to so- 
journ there, that they might have an early 
share in the kingdom of the Messiah and the 
blessings of that kingdom. 

II. The amazement with which these 
strangers were seized when they heard the 
disciples speak in their own tongues. It 
should seem, the disciples spoke in various 
languages before the people of those lan- 
guages came to them; for it is intimated 
(v. 6) that the spreading of the report of this 
abroad was that which brought the multitude 
together, especially those of different coun- 
tries, who seem to have been more affected 
with this work of wonder than the inhabit- 
ants of Jerusalem themselves. 

1, They observe that the speakers are 
all Galileans, that know no other than their 
mother tongue (v. 7); they are despicable 
men, from whom nothing learned nor polite 
is to be expected. God chose the weak and 
foolish things of the world to confound the 
wise and mighty. Christ was thought to be 
a Galilean, and his disciples really were so, 
unlearned and ignorant men. 

2. They acknowledge that they spoke in- 
telligibly and readily their own language 
(which they were the most competent judges 
of), so correctly and fluently that none of 
their own countrymen could speak it better: 
We hear every man in our own tongue wherein 
we were born (v. 8), that is, we hear one or 
other of them speak our native language 


Peter’s sermon 


speak theirs ; and so of the rest; v. 11, We 
do hear them speak in our tongues the wonder- 
ul works of God. ‘Their respective lan- 
guages were not only unknown at Jerusalem, 
but probably despised and undervalued, and 
therefore it was not only a surprise, but a 
pleasing surprise, to them to hear the lan- 
guage of their own country spoken, as it na- 


turally is to those that are strangers in a| they turned it off with this, “He casteth out 


strange land. (1.) The things they heard 


THE ACTS 


The Parthians hear one of them speak their | they were so absurd as to thi 
language, the Medes hear another of them;the head would enable 


men to 
guages which they never earned ut th 
being native Jews, knew not, as re) 
did, that what was spoken was really the 


languages of other nations, and therefore — 
took it to be gibberish and nonsense, suchas _ 


drunkards, those fools in Israel, 


talk. As when they resolved not to believe a 


the finger of the Spirit in Christ’s miracles, 
devils by compact with the prince of the 


AGA 
See 


é 


the apostles discourse of were the wonderful | devils ;” so, when they resolved not to be- 


works of God, peyaXeta 700 Ocov—Magnalia 
Dei, the great things of God. It 1s probable 
that the apostles spoke of Christ, and re- 
demption by him, and the grace of the gos- 


lieve the voice of the Spirit in the apostles’ 
preaching, they turned it off with this, These 
men are full of new wine. And, if they 
called the Master of the house a wine-bibber, 


pel; and these are indeed the great things of e Serve if they so call those of his house- 
old. ; : 


God, which will he for ever marvellous in our 
eyes. (2.) They heard them both praise God 
for these great things and instruct the people 
concerning these things, in their own tongue, 
according as they perceived the language of 
their hearers, or those that enquired of them, 
to be. Now though, perhaps, by dwelling 
some time at Jerusalem, they were got to be 
so much masters of the Jewish language 
that they could have understood the meanin 
of the disciples if they had spoken that lan- 
guage, yet, [1.] This was more strange, and 
helped to convince their judgment, that this 
doctrine was of God ; for tongues were for a 
sign to those that believed not, 1 Cor. xiv. 
22. [2.] It was more kind, and helped to 
engage their affections, as it was a plain indi- 
cation of the favour intended to the Gentiles, 
and that the knoWledge and worship of God 
should no longer be confined to the Jews, 
but the partition-wall should be broken 
down; and this is to us a plain intimation 
of the mind and will of God, that the sacred 
records of God’s wonderful works should be 
preserved by all nations in their own tongue ; 
that the scriptures should be read, and public 
worship performed, in the vulgar languages 
of the nations. 

3. They wonder at it, and look upon it as 
an astonishing thing (v. 12): They were all 
amazed, they were in an ecstacy, so the word 
is; and they were in doubt what the mean- 
ing of it was, and whether it was to introduce 
the kingdom of the Messiah, which they 
were big with the expectation of; they asked 
themselves and one another ri dy @£Xot rovro 
sivat;—Quid hoc sibi vult?—What is the 
tendency of this ? Surely it is to dignify, and 
so to distinguish, these men as messengers 
from heaven; and therefore, like Moses at 
the bush, they will turn aside, and see this 
great sight. 

Ii. The scorn which some made of it 
who were natives of Judea and Jerusalem, 
probably the scribes and Pharisees, and 
chief priests, who always resisted the Holy 
Ghost ; they said, These men are full of new 
wine, or sweet wine ; they have drunk too 
much this festival-time, v. 13. Not that 


14 But Peter, standing up with — 


the eleven, lifted up his voice, and 
said unto them, Ye men of Judea, 


and all ye that dwell at Jerusalem, be 


this known unto you, and hearken to 
my words: 
drunken, as ye suppose, seeing it is 
but the third hour of the day. 16 


15 For these are not 


But this is that which was fips 2 


the prophet Joel; 17 And it s 


come to pass in the last days, saith — 


God, I will pour out of my Spirit 


upon all flesh: and your sons and — 


your daughters shall prophesy, and — 


your young men shall see visions, and 


your old men shall dream dreams: : 


18 And on my servants and on my 
handmaidens I will pour out in those 


days of my Spirit; and they shall 


prophesy: 19 A 
ders in heaven above, and signs in 
the earth beneath; blood, and fire, 


I will show won- 


and vapour of smoke 20 The sun : 


shall be turned into darkness, and the 


moon into blood, before that great. 


and notable day of the Lord come: — 


21 And it shall come to pass, that 
whosoever shall call on the name of 


the Lord shall be saved. 22 Ye men — 


of Israel, hear these words; Jesus of 
Nazareth, a man approved of God 
among you by miracles and wonders 


and signs, which God did by him in _ 


the midst of you, as ye yourselves 
also know: 23 Him, being delivered 
by the determinate counsel and fore- 
knowledge of God, ye have taken, 


and by wicked hands have crucified . 


and slain: 24 Whom God hath raised 


it was not possible that he 
Id be holden of it. 25 For Da- 
[| speaketh concerning him, I fore- 
the Lord always before my face, 
‘he is on my right hand, that 1 
hould not be moved: 26 Therefore 
did my heart rejoice, and my tongue 
was glad; moreover also my flesh 
shall rest in hope: 27 Because thou 
wilt not leave my soul in hell, neither 
wilt thou suffer thine Holy One to see 
corruption. 28 Thou hast made 

nown to me the ways of life; thou 
shalt make me full of joy with thy 
_ countenance. 29 Men and brethren, 
_ let me freely speak unto you of the 
Patriarch David, that he is both dead 
__and buried, and his sepulchre is with 
us unto this day. 30 Therefore be- 
% ing a prophet, and knowing that God 
~had sworn with an oath to him, that 
_ of the fruit of his loins, according to 
the flesh, he would raise up Christ to 
sit on his throne; 31 He seeing this 
_ before spake of the resurrection of 
ie that his soul was not left in 


a 


hell, neither his flesh did see corrup- 
_ tion. 32 This Jesus hath God raised 
up, whereof we all are witnesses. 33 
_ Therefore being by the right hand of 
God exalted, and having received of 
_ the Father the promise of the Holy 
_ Ghost, he hath shed forth this, which 
now see and hear. 34 For David 


ito my Lord, Sit thou on my right 
nd, 35 Until I make thy foes thy 
36 Therefore let all the 
. ise of Israel know assuredly, that 
_ God hath made that same Jesus, 
whom ye have crucified, both Lord 
and Christ. 

__ We have here the first-fruits of the Spirit 
_ in the sermon whick Peter preached imme- 
_ diately, directed, not to those of other na- 
_ tions in a strange language (we are not told 
_ what answer he gave to those that were 
% amazed, and said, What meaneth this ?) but 
to the Jews in the vulgar language, even to 
those that mocked; for he begins with the 
“Notice of that (v. 15), and addresses his dis- 
course (v. 14) to the men of Judea and the inha- 


tinue 


2 a Ate pee os 
\ 


at Jerusatem 


them (and therefore flocked about them), in 
the es of their respective countries, 
the wonderful works of God. And it was not 
by Peter’s preaching only, but that of all, or 
most, of the rest of the hundred and twenty, 
that three thousand souls were that day con- 
verted, and added to the church ; but Peter’s 
sermon only is recorded, to be an evidence 
for him that he was thoroughly recovered 
from his fall, and thoroughly restored to the 
divine favour. He that had sneakingly de- 
nied Christ now as courageously confesses 
him. Observe, 

I. His introduction or preface, wherein he 
craves the attention of the auditory, or de- 
mands it rather: Peter stood up (v. 14), to 
show that he was not drunk, with the eleven, 
who concurred with him in what he said, 
and probably in their turns spoke likewise to 
the same purport ; those that were of greatest 
authority stood up to speak to the scoffing 
Jews, and to confront those who contra- 
dicted and blasphemed, but left the se- 
venty disciples to speak to the willing prose- 
lytes from other nations, who were no‘ so 
prejudiced, in their own language. Thus 
among Christ’s ministers, some of greater 
gifts are called out to instruct those that op- 
pose themselves, to take hold of sword and 
spear; others of meaner abilities are em- 
ployed in instructing those that resign them- 
selves, and to be vine-dressers and -husband- 
men. Peter lifted up his voice, as one that 
was both well assured of and much affected 
with what he said, and was neither afraid nor 
ashamed to own it. He applied himself to 
the men of Judea, avdpec "loudaior—the men 
that were Jews ; so it should be read; “‘ and 
you especially that dwell at Jerusalem, who 
were accessory to the death of Jesus, be this 
known unto you, which you did not know 
before, and which you are concerned to know 
now, and hearken to my words, who would 
draw you to Christ, and not to the words of 
the scribes and Pharisees, that would draw 
you from him. My Master is gone, whose 
words you have often heard in vain, and 
shall hear no more as you have done, but he 
speaks to you by us; hearken now to our 
words.” 

II. His answer to their blasphemous ca- 
lumny (v. 15): “‘ These men are not drunken, 
as you suppose. These disciples of Christ, 
that now speak with other tongues, speak 
good sense, and know what they say, and so 
do those they speak to, who are led by 
their discourses into the knowledge of the 
wonderful works of God. You cannot think 
they are drunk, for it is but the third hour of 
the day,” nine of the clock in the morning ; 
and before this time, on the sabbaths and 
solemn feasts, the Jews did not eat nor 
drink: nay, ordinarily, those that are drunk 
are drunk in the night, and not in the morn- 


_ bitants of Jerusalem; but we have reason} ing; those are besotted drunkards indeed 
h to think that the other disciples con- | who, when they awake, immediately seek it yet 
to speak to those who- understood | again, Prov. xxiii 35. 


Peter’s sermon 


III. His account of the miraculous effu- 
sion of the Spirit, which is designed to 


awaken them all to embrace the faith of} sex—not only your sons, but your daughters 
shall prophesy ; without distinction of age— — 


Christ, and to join themselves to his church. 
Two things he resolves it into :—that it was 


THE ACTS. ane 
preach the gospel to every crea 


power shall be given without distinctio 


both your young men and your old men shall 


the fulfilling of the scripture, and the fruit of | see visions, and dream dreams, and in them 


Christ’s resurrection and ascension, and con- 
sequently the proof of both. 

1. That it was the accomplishment of the 
prophecies of the Old Testament which re- 
lated to the kingdom of the Messiah, and 
therefore an evidence that this kingdom is 
come, and the other predictions of it are ful- 
filled. He specifies one, that of the prophet 
Joel, ch. ii. 28. It is observable that though 
Peter was filled with the Holy Ghost, and 
spoke with tongues as the Spirit gave him 
utterance, yet he did not set aside the scrip- 
tures, nor think himself above them; nay, 
much of his discourse is quotation out of the 
Old Testament, to which he appeals, and 
with which he proves what he says. 


Christ’s | to be purely spiritual. 


receive divine revelations, to be communi- 


cated to the church; and without distinction — 


of outward condition—eyen the servants ai 
handmaids shall receive of the Spirit, and 


shall prophesy (v. 18); or, in general, men 


and women, whom God calls his servants — 
and his handmaids. In the beginning of the 
age of prophecy in the Old Testament there 
were schools of the prophets, and, before that, 
the Spirit of prophecy came upon the elders 
of Israel that were appointed to the govern- 
ment; but now the Spirit shall be poured — 


out upon persons of inferior rank, and such — 


as were not brought up in the schools of the 
prophets, for the kingdom of the Messiah is 
The mention of the 


scholars never learn above their Bible; and | daughters (v. 17) and the handmaidens (v. 18) _ 
the,Spirit is given not to supersede the scrip-| would make one think that the women who 


tures, but to enable us to understand and | were taken notice of (ch. i. 14) received the 


improve the scriptures. Observe, 
(1.) The text itself that Peter quotes, v.|wellas the men. Philip, the evangelist, had — 
17—21. Itrefers to the last days, the times | four daughters who did prophesy (ch. xxi. 9), 
of the gospel, which are called the last days | and St. Paul, finding abundance of the gifts 
because the dispensation of God’s kingdom | both of tongues and prophecy in the church 


extraordinary gifts of the Holy Ghost, as — 


/ 


among men, which the gospel sets up, is the|of Corinth, saw it needful to prohibis’ 


last dispensation of divine grace, and we are 


to look for no other than the continuation of | xiv. 26, 34. 


®his to the end of time. Or, in the last days, 
that is, a great while after the ceasing of 
prophecy in the Old-Testament church. Or, 
in the days immediately preceding the de- 
struction of the Jewish nation, in the last days 
of that people, just before that great and no- 
table day of the Lord spoken of, v.20. “It 
was prophesied of and promised, and there- 
fore you ought to expect it, and not to be 
surprised at it; to desire it, and bid it wel- 
come, and not to dispute it, as not worth 
taking notice of.” The apostle quotes the 
whole paragraph, for it is good to take scrip- 
ture entire; now it was foretold, 

[1.] That there should be a more plenti- 
ful and extensive effusion of the Spirit of 
grace from on high than had ever yet been. 
The prophets of the Old Testament had been 
filled with the Holy Ghost, and it was said of 
the people of Israel that God gave them his 
good Spirit to instruct them, Neh. ix. 20. 
But now the Spirit shall be poured out, not 
only upon the Jews, but upon all flesh, Gen- 
tiles as well as Jews, though yet Peter him- 
self did not understand it so, as appears, 
ch. x1. 17. Or, upon all flesh, that is, upon 
some of all ranks and conditions of men. 
The Jewish doctors taught that the Spirit 
came only upon wise and rich men, and such 
as were of the seed of Israel; but God will 
not tie himself to their rules. 


women’s use of those gifts in public, 1 Cor 


[3.] That one great thing which they 
should prophesy of should be the judgment 


that was coming upon the Jewish nation, 


for this was the chief thing that Christ him- 
self had foretold (Matt. xxiv.) at his entrance 
into Jerusalem (Luke xix. 41), and when he - 
was going to die (Luke xxiii. 29); and thesa 


judgments were to be brought upon them ta — 


punish them for their contempt of the gospel, 
and their opposition to it, though it came to 


them thus proved. Those that would not — 


submit to the power of God’s grace, in this 
wonderful effusion of his Spirit, should fall 
and lie under the pourings out of the vials’ 
of his wrath. Those shall break that will 
not bend. First, The destruction of Jeru- 
salem, which was about forty years afte: 
Christ’s death, is here called that great and 
notable day of the Lord, because it puta 
final period to the Mosaic economy; the Le- 
vitical priesthood and the ceremonial law 
were thereby for ever abolished and done 
away. The desolation itself was such as was 
never brought upon any place or nation, 
either before or since. It was the day of the 
Lord, for it was the day of his vengeance 
upon that people for crucifying Christ, and 
persecuting his ministers ; it was the year of 
recompences for that controversy; yea, and 
for all the blood of the saints and martyrs, 


from the blood of righteous Abel, Matt. xxiii. 
2.) That the Spirit should be in them a] 35. 


It was a little day of judgment; it was 


Spirit of prophecy; by the Spirit they should | a-notable day: in Joel it is called a terrible 


be enabled to forete: things to come, and to! day, for so it was to men on earth; but neve 


- Peter's sermo CHAP. II. 


_ trupayi; (afterthe Septuagint), aglorious, tllus- 
trious day, for so it was to Christ in heaven ; 
it was the epiphany, his appearing, so he 
himself spoke of it, Matt. xxiv. 30. The 
destruction of the Jews was the deliverance 
of the Christians, who were hated and per- 
secuted by them; and therefore that day 
was often spoken of by the prophets of that 
time, for the encouragement of suffering 
Christians, that the Lord was at hand, the 
coming of the Lord drew nigh, the Judge stood 
hefore the door, James v. 8, 9. Secondly, 
The terrible presages of that destruction are 
here foretold: There shall be wonders in 
heawen above, the sun turned into darkness 


and the moon into blood ; and signs too in the | 


earth beneath, blood and fire. Josephus, in 
his preface to his history of the wars of the 
Jews, speaks of the signs and prodigies that 
preceded them, terrible thunders, lightnings, 
and earthquakes; there was a fiery comet 
that hung over the city for a year, and a 


flaming sword was seen pointing down upon | 
it; a light shone upon the temple and the- 
altar at midnight, as if it had been noon- | 


day. Dr. Lightfoot gives another sense of 


these presages : The blood of the Son of God, | 


the fire of the Holy Ghost now aupeatiNe, 
the vapour of the smoke in which Christ as- 
cended, the sun darkened, and the moon made 
blood, at the time of Christ’s passion, were 
all loud warnings given to that unbelieving 
people to prepare for the judgments coming 
upon them. Or, it may be applied, and very 
fitly, to the previous judgments themselves 


by which that desolation was brought on. | 


The blood points at the wars of the Jews 


with the neighbouring nations, with the Sa- | 


maritans, Syrians, and Greeks, in which 
abundance of blood was shed, as there was 
also in their civil wars, and the struggles of 


the seditious (as they called them), which | 


were very bloody; there was no peace to 
him that went out nor to him that came in. 
The fire and vapour of smoke, here foretold, 
literally came to pass in the burning of their 
cities, and towns, and synagogues, and 
temple at last. And this turning of the sun 
into darkness, and the moon into blood, be- 
speaks the dissolution of their government, 
civil and sacred, and the extinguishing of all 
their lights. Thirdly, The signal preservation 
of the Lord’s people is here promised (v. 21): 
Whosoever shall call upon the name of the 
Lord Jesus (which is the description of a 
true Christian, 1 Cor. i. 2) shall be saved, 
shall escape that judgment which shall be a 


the destruction of Jerusalem by the Chal- 
deans, there was a remnant sealed to be 
hid in the day of the Lord’s anger; and in 
the destruction by the Romans not one 
Christian perished. Those that distinguish 
themselves by singular piety shall be dis- 
tinguished by special preservation. And 


observe, the saved remnant are described by | 


thie, that they are a praying people: they 


| plishment of it. 


'we are to,look for no other, no more t 


| duct and proof of his resurrection and asc 


|is your duty to give heed to them.” 


type and earnest of everlasting salvation. In 
he g 


at Je 


call on the name of the Lord, which in 
that they are not saved by any me 
righteousness of their own, but purel 
the favour of God, which must be sue 
by prayer. It is the name of the Lord 
they call upon that is their strong towe 

(2.) The application of this prophe 
the present event (v. 16): This is that 
was sl by the prophet Joel ; it is th 
complishment of that, it is the full ac 
This is that effusion of 
Spirit upon all flesh which should come, 


we are to look for another Messiah; fo 
our Messiah ever lives in heaven, reign 
and interceding for his church on earth, 
this Spirit of grace, the Advocate, or C 
forter, that was given now, according to 
promise, will, according to the same prom 
continue with the church on earth to 
end, and will work all its works in it an 
it, and every member of it, ordinary and 
traordinary, by means of the scriptures 
the ministry. 

2. That it wasthe gift of Christ, and the} 


sion. From this gift of the Holy Ghost, 1} 
takes occasion to preach unto them Jesus 
and this part of his sermon he introduc 
with another solemn preface (v. 22): “Yi 
men of Israel, hear thesewords. It is a mer 
that you are within hearing of them, and 
Wor 
concerning Christshould be acceptable word 
to the men of Israel. Here is, | 
(1.) An abstract of the history of the | 
of Christ, v.22. He calls him Jesus of Ni 
zareth, because by that name he was general 
known, but (which was sufficient to rc 
away that reproach) he was a man approve 
of God among you, censured and condemne 
by men, but approved of God: God testified 
his approbation of his doctrine by the power 
he gave him to work miracles : a man markea 
out by God, so Dr. Hammond reads it; “ sig- 
nalized and made remarkable among yot 
that now hear me. He was sent to you, set 
up, a glorious light in your land; you your. 
selves are witnesses how he became famous by | 
miracles, wonders, and signs, works above the! 
power of nature, out of its ordinary course,| 
and contrary to it, which God did by him | 
that is, which he did by that divine power 
with which he was clothed, and in which God 
plainly went along with him; for no man 
gee do such works unless God were with 
am. 


sermon 


as the evidence; if he did those mi- 
, certainly God approved him, declared 
6 be, what he declared himself to be, 

of God and the Saviour of the world; 
God of truth would never set his seal 


An account of his death and sufferings 
1 they were witness of also but a few 
sa%o; and this was the greatest miracle 
/that aman approved of God should thus 
‘to be abandoned of him; and a man thus 
oved among the people, and in the 
it of them, should be thus abandoned by 
atoo. But both these mysteries are here 
ained (v. 23), and his death considered, 
As God’s act; and in him it was an act 
onderful grace and wisdom. He delivered 
to death ; not only permitted him to be 
to death, but gave him up, devoted him: 
is explained Rom. viii. 32, He delivered 
up for us all. And yet he was approved 
od, and there was nothing in this that 
ified the disapproving of him; for it was 
2 by the determinate counsel and foreknow- 
e of God, in infinite wisdom, and for holy 
us, which Christ himself concurred in, and 
the means leading to them. Thus divine 
stice must be satisfied, sinners saved, God 
man brought together again, and Christ 
nself glorified. It was not only according 
tne will of God, but according to the coun- 
| of his will, that he suffered and died ; 
cording to an eternal counsel, which could 
%t be altered. ‘This reconciled him to the 


wify thy name; let thy purpose take effect, 
d let the great end of it be attained. [2.] 
‘the people’s act; and in them it was an 


g against God to persecute one whom he 
-pproved as the darling of heaven; and 
lighting against their own mercies to perse- 
cute one that was the greatest blessing of 
this earth. Neither God’s designing it from 
~ternity, nor his bringing good out of it to 
ternity, would in the least excuse their sin; 
for it was their voluntary act and deed, from 
a principle morally evil, and therefore “the 
were wicked hands with which you have cruci- 
fied and slain him.” It is probable that some 
of those were here present who had cried, 
Crucify him, crucify him, or had been other- 
Wise aiding and abetting in the murder; and 
Peter knew it. However, it was justly looked 
ipon as a national act, because done both by 
ihe vote of the great council and by the voice 
of the great crowd. It is arule, Refertur ad 
universos quod publice fit per majorem partem— 
That which is done publicly by the greater 
part we attribute to all. He charges it par- 
ticularly on them as parts of the nation on 
which it would be visited, the more effec- 
tually to bring them to faith and repentance, 
because that was the only way to distinguish 
themselves from the guilty and discharge 
themselves from the guilt. 

(3.) An attestation of his resurrection, 


‘THE ACTS. 


qss: Father, thy will be done ; and Father, | 


of prodigious sin and folly; it was fight- | 


which effectually wiped pr 
of his death (v. 24): Whe ed 
the same that delivered him /o de 
livers him from death, and thereby gz 

higher approbation of him than he 
by any other of the signs and wonders wrought 
by him, or by all put together. ‘This there- 
fore he insists most largely upon. inks 


[1.] He describes his resurrection: God 


loosed the pains of death, because it was im- 
possible that he should be holden of it; adivac 
—the sorrows of death ; the word is used for 
travailing pains, and some think it signifies 
the trouble and agony of his soul, in which «zt 
was exceedingly sorrowful, even to the death ; 
from these pains and sorrows of soul, thistravail 
of soul, the Father loosed him. when at his death 
he said, It is finished. Tiius Dr. Godwin 
understands it: ‘‘ Those terrors which made 
Heman’s soul lie like the slain (Ps. ixxxviii. 
5, 15) had hold of Christ; but he was 
too strong for them, and broke through 
them; this was the resurrection of his soul 
(and it is a great thing to bring a soul cut of 
the depths of spiritual agonies); this was not 
leaving his soul in hell; as that which fol- 
lows, that he should not see corruption, spea' 
of the resurrection of his body; and both 
together make up the great resurrection.’ 
Dr. Lightfoot gives another sense of this. 


done — 


ke. 


“Having dissolved the pains of death, in re- \ 
ference to all that believe inhim, God raised 


up Christ, and by his resurrection broke all 
the power of death, and destroyed its pangs 
upon his own people. He has abolished 
death, has altered the property of it, and, be- 
cause it was not possible that he should be long 
holden of it, it is not possible that they should 
be for ever holden.”” But most refer this to 
the resurrection of Christ’s body. And death 
(says Mr. Baxter), as a separation between 
soul and body, is by privation a penal state, 


Dr. Hammond shows that the Septuagint, 
and from them the apostle here, uses the 
word for cords and bands (as Ps. xviii. 


to hat 


lished 


which the metaphor of loosing and being held 


best agrees. 
debt, was thrown into the bands of death; 
but, divine justice being satisfied, it was not 


| possible he should be detained there, either 
by right or by force ; for he had life in him- 


self, and in his own power, and had conquer- 
ed the prince of death. c— 
[2.] He attests the truth of his resurrec~ 
tion (v. 32): God hath raised him up, whereof 
we all are witnesses—we apostles, and others 
our companions, that were intimately ac- 
quainted with him before his death, were 
intimately conversant with him after his re- 
surrection, did eat and drink with him. “They 
received power, by the descent of the Holy 
Ghost upon them, on purpose that they might 
be skilful, faithful, and courageous witnesses 
of this thing, notwithstanding their being 
charged by his enemies as having stolen him 
away. : 


hrist was imprisoned for our — 


though not dolorous by positive evil. But 


in, v. 25. The scripture he refers to is that 
of David (Ps. xvi. 8—1), which, though in 
part applicable to David as a saint, yet refers 
- chiefly to Jesus Christ, of whom David was 
a type. Here is, } 
First, The text quoted at large (v. 25—28), 
for it was all fulfilled in him, and shows us, 
1. The constant regard that our Lord Jesus 
Bye had to his Father in his whole undertaking : 
__ T foresaw the Lord before me continually. He 
set before him his Father’s glory as his end 
in all—for he saw that his sufferings would re- 
_dound abundantly to the honour of God, and 
would issue in his own joy; these were set 
_ before him, and these he had an eye to, in all 
he did and suffered; and with the prospect 
of these he was borne up and carried on, 
— John xiii. 31, 32; xvii. 4,5. 2. The as- 
surance he had of his Father’s presence and 
power going along with him: “He is on my 
hand, the hand of action, strengthening, 
iding, and upholding that, that I should not 
moved, nor driven off from my undertaking, 
notwithstanding the hardships I must under- 
_ go.” This was an article of the covenant of 
‘edemption (Ps. Ixxxix. 21), With him my 
_ hand shall be established, my arm also shall 
_ strengthen him ; and therefore he is confident 
work shall not miscarry in his hand. 
_ ff God be at our right hand we shall not be 
moved. 3. Thecheerfulness with which our 
Lord Jesus went on.in his work, notwith- 
standing the sorrows he was to pass through: 
“Being satisfied that I shall not be moved, 
but the good pleasure of the Lord shall pros- 
per in my hand, therefore doth my heart re- 
joice, and my tongue is glad, and the thought 
of my sorrow 1s as nothing to me.” Note, 
was a constant pleasure to our Lord Jesus 
to look to the end of his work, and to be sure 
- that the issue would be glorious; so well 
pleased is he with his undertaking that it 
his heart good to think how the issue 
d answer the design. He rejoiced in 
i ae Luke x. 21. My tongue was glad. In 
the psalm it is, My glory rejoiceth ; which inti- 
mates that our tongue is our glory, the faculty 
of speaking is an honour to us, and never 
More so than when it is employed in praising 
God. Christ’s tongue was glad, for when he 
was just entering upon his sufferings, in the 
close of his last supper, he sang a hymn. 4. 
_ The pleasing prospect he had of the happy 
issue of his death and sufferings ; it was this 
that carried him, not only with courage, but 
with cheerfulness, through them; he was 
_ putting off the body, but my flesh shalt rest ; 
the grave shall be to the body, while it lies 
_ there, a bed of repose, and hope shall give it a 


sweet repose; 7 shall rest in hope, ri, that 
_ thou wilt not leave my soul in hell ; what fol- {to speak to you concerning the patriaren 


at Jerusaiem 


|iows 1s the matter of his hope, or assurance 


rather, (1.) That the soul shall not continue:n 
a state of separation from the body ; for, ve- 
sides that this 1s some uneasiness to a humar 
soul made for its body, it would be the con. 
tinuance of death’s triumph over him who 
was in truth a conqueror over death: ‘ Thou 
wilt not leave my soul in hell” (im hades, in 
the invisible state, so hades properly signifies) ; 
“but, though thou suffer it for a time to re- 
move thither, and to remain there, yet thou 
wilt remand it; thow wilt not leave it there, 
as thou dost the souls of other men.” (2.) 
That the body shall lie but a little while in 
the grave: Thou wilt not suffer thy Holy One 
to see corruption ; the body shall not continue 
dead so long as to begin to putrefy or become 
noisome; and therefore it must return to 
life on or before the third day after its death. 
Christ was God’s Holy One, sanctified and 
set apart to his service in the work of redemp- 
tion; he must die, for he must be consecrated 
by his own blood ; but he must not see cor- 
ruption, for his death was to be unto God of 
a sweet smelling savour. This was typified 
by the law concerning the sacrifice, that no 
part of the flesh of the sacrifice which was to 
be eaten should be kept till the third day, for 
fear it should see corruption and begin to 
putrefy, Lev. vii. 15—18. (3.) That his death 
and sufferings should be, not to him only, 
but to all his, an inlet to a blessed immor- 
tality :“ Thou hast made known to me the ways 
of life, and by me made them known to the 
world, and laid them open.” When the Foa- 
ther gave to the Son to have life in himself, 
a power to lay down his life and to take wt 
agaim, then he showed him the way of life, 
both to and fro; the gates of death were 
open to him and the doors of the shadow of 
death (Job xxxvili. 17), to pass and repass 
through them, as his occasion led him, for 
man’s redemption. (4.) Thdt all his sor- 
rows and sufferings should end in perfect 
and perpetual felicity: Thou shalt make me 
full of joy with thy countenance. The reward 
set before him was joy, a fulness of joy, and 
that in God’s countenance, in the countenance 
he gaveto his undertaking, and to all those, 
for his sake, that should believe in him. The 
smiles with which the Father received him, 
when, at his ascension, he was brought to the 
Ancient of days, filled him with joy unspeak- 
able, and that is the joy of our Lord, into 
which all his shall enter, and in which they 
shall be for ever happy. 

Secondly, ‘The comment upon this text, 
especially so much of it as relates to the re- 
surrection of Christ. He addresses himself 
to them with a title of respect, Men and bre- 
thren, v. 29. ‘‘ You are men, and therefore 
should be ruled by reason; you are brethren, 
and therefore should take kindly what is 
said to you by one who, being nearly related 
to you, is heartily concerned for you, and 
wishes you well. Now, give me leave freely ~ 


Peter’s sermon THE 


the heart rent (Joel ii. 13), a@ broken and con- 
trite heart, Ps.1i. 17. Those that are truly 
sorry for their sins, and ashamed of them, 
and afraid of the consequences of them, are 
pricked to the heart. A prick in the heart is 
mortal, and under those commotions (says 
Paul) I died, Rom. vii. 9. ‘* All my good 
opinion of myself and confidence in myself 
failed me.” 

2. It put them upon enquiry. Out of the 
abundance of the heart, thus pricked, the 
mouth spoke. Observe, 

(1.) To whom they thus addressed them- 
selves: To Peter and to the rest of the apostles, 
some to one and some to another; to them 
they opened their case; by them they had 
been convinced, and therefore by them they 
expect to be counselled and comforted. They 
do not appeal from them to the scribes and 
Pharisees, to justify them against the apostles’ 
charge, but apply to them, as owning the 
charge, and referring the case to them. They 
call them men and brethren, as Peter had 
called them (v. 29): it is a style of friendship 
and love, rather than a title of honour: “‘ You 
are men, look upon us with humanity; you 
are brethren, look upon us with brotherly 
love.” Note, Ministers are spiritual phy- 
sicians; they should be advised with by 
those whose consciences are wounded; and 
it is good for people to be free and familiar 
svith those mimisters, as men and their bre- 
thren, who deal for their souls as fortheir own. 

£2.) What the address is: What shail we 
do? [1.] They speak as men at a stand, that 
did not know what to do; ina perfect sur- 

rise: “Is that Jesus whom we have crucified 

oth Lord and Christ? Then what will be- 
come of us who crucified him? We are all 
undone!” Note, No way of being happy 
but by seeing ourselves miserable. When we 
find ourselves in danger of being lost for ever, 
there is hope of our being made for ever, and 
not till then. [2.] They speak as men at a 
point, that were resolved to do any thing they 
should bedirectedtoimmediately ; they are not 
for taking time to consider, nor for adjourn- 
ing the prosecution of their convictions to a 
more convenient season, but desire now to be 
told what they must do to escape the misery 
they were liable to. Note, Those that are 
convinced of sm would gladly know the way 
to peace and pardon, ch. ix. 6; xvi. 30. 

II. Peter and the other apostles direct them 
m short what they must do, and what in so 
doing they might expect, v. 38, 39. Sinners 
convinced must be encouraged; and that 
which is broken must be bound up (Ezek. 
xxxiv. 16); they must be told that though 
their case is sad it is not desperate, there is 
hope for them 

1. He here shows them the course they 
must take. (1.) Repent; this is a plank after 
shipwreck. “‘ Let the sense of this horrid 
guilt which you have brought upon yourselves 
by putting Christ to death awaken you toa 
penitent reflection upon all your other sins 


ACTS. 
(as the demand of some un 
to light all the debts of ap 
to bitter remorse and sorrow 
was the same duty that John f 
Christ had preached, and now tk 
is poured out it is still insisted on: “ Repent, \ 
repent ; change your mind, change your way; 
admit an after-thought.” (2.) Be baptized __ 
every one of you in the name of Jesus Christ; 
that is, “firmly believe the doctrine of 
Christ, and submit to his grace and govern- 
ment ; and make an open solemn profession — 
of this, and come under an engagement to 
abide by it, by submitting to the ordinance _ 
of baptism ; be proselyted to Christ and to 
his holy religion, and renounce your infi- 
delity.”” They must be baptized in the name 
of Jesus Christ. They did believe m the Fa- 
ther and the Holy Ghost speaking by the 
prophets; but they must also believe in the 
name of Jesus, that he is the Christ, the 
Messias promised to the fathers. “Take 
Jesus for your king, and by baptism swear 
allegiance to him; take him for yourprophet, _ 
and hear him; take him for priest, to 
make atonement for you,” which seems pe- 
culiarly intended here; for they must ae i 
baptized in his name for the remission of sins 
upon the score of his righteousness. (3.) 
This is pressed upon each particular person: 
Every one of you. “ Even those of you that — 
have been the greatest sinners, if they repent 
and believe, are welcome to be ized; and _ 
those who think they have been the greatest 
saints} have yet need to repent, and believe, 
and be baptized. There is grace enough in 
Christ for every one of you, be you ever so 
many, and grace suited to ‘the case of every - 
one. Israel of old were baptized unto Moses 
in the camp, the whole body of the Israelites 
together, when they passed through the cloud ~ 
and the sea (1 Cor. x. 1, 2), for the covenant 
of peculiarity was national; but now every  _ 
one of you distinctly must be baptized inthe 
name of the Lord Jesus, and transact for him- 
self in this great affair.” See Col. i. 28. ~ 

2. He gives them encouragement to take 5 
this course :—(1.) “It shall be forthe remis-- 
sion of sins. Repent of your sin, and itshall 
not be your ruin; be baptized into the faith — 
of Christ, and in truth you shall be justified, _ 
which you could never be by the law o: 
Moses. Aim at this, and depend upon Christ 
for it, and this you shall have. Asthecup 
in the Lord’s supper. is the New Testament 
in the blood of Christ for the remission of sins, 
so baptism is in the name of Christ for the re- 
mission of sins. Be washed, and you shall be 
washed.” (2.) “ You shall receive the gift of the 
Holy Ghost.as wellas we; foritisdesignedfor ~- 
a general blessing: some of you shall receive 
these external gifts, and each of you, if you 
be sincere in your faith and repentance, shall 
receive his internal graces and comforts, shall 
be sealed with the Holy Spirit of ise.” 
Note, All that receive the remission of sins 
receive the gift uf the Holy Ghost. All that 


‘al 


those imestimable benefits; for the 
‘ise of the remission of sins, and the gift 
the Holy Ghost, is to you and to your child- 
»” v. 39. It was very express (Isa. xliv. 3): 
I will pour my Spirit upon thy seed. And 
Usa. lix. 21), My Spirit and my word shail 
not depart j thy seed, and thy seed’s seed. 
' When God took Abraham into covenant, he 
said, I will be a God to thee, and to thy seed 
fa xvii. 7); and, accordingly, every Israel- 
2 had his son cireumcised at eight days old. 
it is proper for an Israelite, when he is 
‘baptism to come into a new dispensation 
this covenant, to ask, “What must be 
e with my children? Must they be thrown 
, or taken in with me? “Taken in” (says 
eter) “by all means; for the promise, that 
_ great promise of God’s being to you a God, 
_ is as much to you and to your children now 
as ever it was.” (4.) “Though the promise 
is still extended to your children as it has 
_ been, yet it is not, as it has been, confined to 
_ you and them, but the benefit of it is de- 
___ signed for all that are afar off ;” we may add, 
_ and their children, for the blessing of Abra- 
comes upon the Gentiles, through Jesus 
st, Gal. iii. 14. The promise had long 
med to the Israelites (Rom. ix. 4); but 
oF it is sent to those that are afar off, the 
_ remotest nations of the Gentiles, and every 
_ one of them too, ail that are afar off. To 
_ this general the following limitation must 
_ refer, even as many of them, as many par- 
_ ticular persons in each nation, as the Lord 
our God shail call effectually into the fellow- 
ship of Jesus Christ. Note, God can make 
his call to reach those that are ever so far off, 
d none come but those whom he calls. 
I. These directions are followed with a 
dful caution (v. 40): With many other 
ds, to the same purport, did he testify 
truths, and exhort to gospel duties; 
y that the word began to work he followed 
he had said much in a little (v. 38, 39), 
that which, one would think, included 
and yet he had more to say. When we 
= heard those words which have done our 
S good, we cannot but wish to hear more, 
ear Many more such words. Among 
_ other things he said (and it should seem in- 
_ culcated it), Save yourselves from this unto- 
_ ward generation. Be you free from them. The 
unbelieving Jews were an untoward genera- 
tion, perverse and obstinate; they walked 
mtrary to God and man (1 Thess. ii. 15), 
_ wedded to sin and marked for ruin. Now 
_ astothem, 1. “Give diligence to save your- 
_ 8elves from their ruin, that you may not be 


_ mvolved in that, and may escape all those 


ham 


ed; and then you shail not be shar- 
in destruction with those with whom you 
ave been sharers in sin.” O gather not my 


Vite pe oe CE 
* eer od eae 
are sanet —@.). “ Your 
still have, as they have had, an 


40. ft ete aa ~~ 


oa ae _at Jerusalem, 
soul with sinners. 2. “In order to this con- 
tinue not with them in their sin, persist not 
with them in infidelity. Save yourselves, 
that is, separate yourselves, distinguish your- 
selves, from this untoward generation. Be 
not rebellious like this rebellious house ; par- 
take not with them in their sins, that you 
share not with them in their plagues.” Note, 
To separate ourselves from wicked people is 
the only way to save ourselves from them; 
though we hereby expose ourselves to their 
rage and enmity, we really save ourselves 
from them; for, if we consider whither they 
are hastening, we shall see it is better to have 
the trouble of swimming against their stream 
than the danger of being carried down their 
stream. Those that repent of their sins, and 
give up themselves to Jesus Christ, must 
evidence their sincerity by breaking off all 
intimate society with wicked people. Depart 
rom me, ye evil doers, is the language of one 
that determines to keep the commandmenis of 
his God, Ps. cxix.115. We must save ourselves 
from them, which denotes avoiding them 
with dread and holy fear, as we would save 
ourselves from an enemy that seeks to destroy 
us, or froma house infected with the plague. 
IV. Here is the happy success and issue 
of this, v. 41. The Spirit wrought with the 
word, and wrought wonders by it. These 
same persons that had many of them been 
eye-witnesses of the death of Christ, and the 
prodigies that attended it, and were not 
wrought upon by them, were yet wrought 
upon by the preaching of the word, for it is 
this that is the power of God unto salvation. 
1. They received the word; and then only 
the word does us good, when we do receive 
it, embrace it, and bid it welcome. They 
admitted the conviction of it, and accepted 
the offers of it. 2. They gladly received it. 
Herod heard the word gladly, but these 
gladly received it, were not only glad that 
they had it to receive, but glad that by the 
grace of God they were enabled to receive it, 
though it would be a humbling changing 
word to them, and would expose them to the 
enmity of their countrymen. 3. They were 
baptized ; believing with the heart, they made 
confession with the mouth, and enrolled 
themselves among the disciples of Christ by 
that sacred rite and ceremony which he had 
instituted. And though Peter had said, “Be 
baptized in the name of the Lord Jesus” 
(because the doctrine of Christ was the pre- 
sent truth), yet we have reason to think that, 
in baptizing them, the whole form Chrisc 
prescribed was used, in the name of the Father, 
the Son, and the Holy Ghost. Note, Those 
that receive the Christian covenant ought *~ 
receive the Christian baptism. 4. Here 
there were added to the disciples to the num- 
ber of about three thousand souls that same 


a 
Mie 
= 


ings” (as the Christians did): “ Repent, and| day. All those that had received the Holy 


Ghost had their tongues at work to preach, 
and their hands at work to baptize; for it 
was time to be busy, when such a harvest 


‘all 


The fellowskip 


these three thousand with these words was 
a greater work than the feeding of four or five 
thousand with a few loaves. Now Israel be- 
gan to multiply after the death of our Joseph. 
They are said to be three thousand souls 
‘which word is generally used for persons 
when women and children are included with 
men, as Gen. xiv. 21, margin, Give me the 
souls; Gen. xlvi. 27, seventy souls), which in- 
timates that those that were here baptized 
were not so many men, but so many heads 
of families as, with their children and servants 
baptized, might make up three thousand souls. 
These were added to them. Note, Those who 
are joined to Christ are added to the disci- 
ples of Christ, and join with them When 
we take God for our God, we must take his 
people to be our people. 


42 And they continued stedfastly 
in the apostles’ doctrine and fellow- 
ship, and in breaking of bread, and in 
prayers. 43 And fear came upon 
every soul: and many wonders and 
signs were done by the apostles. 44 
And all that believed, were together, 
and had all things common; 45 And 
sold their possessions and goods, and 
parted them to all men, as every man 
had need. 46 And they, continuing 
daily with one accord in the temple, 
and breaking bread from house to 
house, did eat their meat with glad- 
ness and singleness of heart, 47 
Praising God, and having favour with 
all the people. And the Lord added 
to the church daily such as should be 
saved. 


We often speak of the pmmitive church, 
and appeal to it, and to the history of it; 
in these verses we have the history of the 
truly primitive church, of the first days of it, 
its state of infancy indeed, but, like that, the 
state of its greatest innocence. 

I. They kept close to holy ordinances, 
and abounded in all instances of piety and 
devotion, for Christianity, admitted in the 
power of it, will dispose the soul to commu- 
nion with God in all those ways wherein he 
has appointed us to meet him and promised 
to meet us. 

1. They were diligent and constant in 
their attendance upon the preaching of the 
word. ‘They continued in the apostles’ doc- 
trine, and never disowned nor deserted it; 
or, as it may be read, they continued constant 
to the apostles’ teaching or instruction; by 


THE ACTS. 


was to he gathered in. The conversion of | for thereby we give honour toh 


up ourselves in our most holy 
2. They kept up the ec ion of saint 
They continued in fellowship (. 42), and 
continued daily with one accord in the temple, — 
v. 46. They not only had a mutual affection 
to each other, but a great deal of mutual con- 


versation with each other; they were much 


together. When they withdrew from the 
untoward generation, they did not turn her- 


mits, but were very intimate with one another, —_ 


and took all occasions to meet; wherever 
you saw one disciple, you would see more, 
like birds of a feather. N 
tians love one another. They were concerned 
for one another, sympathized with one an- — 
other, and heartily espoused one another’s 
interests. They had fellowship with one 
another in religious worship. They met in 
the temple: there was their rendezvous ; for 
joint-fellowship with God is the best fellow- 
ship we can have with one another, 1 John 
i. 3. Observe, (1.) They were daily in the 
temple, not only on the days of the sabbaths 
and solemn feasts, but on other days, every 
day. Worshipping God is to be our daily 
work, and, where there is opportunity, the 
oftener it is done publicly the better. God 
loves the gates of Zion, and so must we. (2.} 
They were with one accord ; not only no dis- 
cord nor strife, but a great deal of holy love 
among them; and they heartily joined in 
their public services. Though they met with — 
the Jews in the courts of the temple, yet the 
Christians kept together by themselves, and 
were unanimous in their separate devotions. 
3. They frequently joined in the ordinance 
of the Lord’s supper. They continued in the 
breaking of bread, in celebrating that memo- 
rial of their Master’s death, as those that 
were not ashamed to own their relation to, 
and their dependence upon, Christ and him 
crucified. They could not forget the death 
of Christ, yet they kept up this memorial of 
it, and made it their constant ice, be- 
cause it was an institution of Christ, tobe 
transmitted to the succeeding ages of the — 
church. They broke bread from house to — 
house ; car’ oixov—house by house ; they did — 
not think fit to celebrate the eucharist in 
the temple, for that was peculiar to the Chris- — 
tian, institutes, and therefore they admi- 
nistered that ordinance in private houses, 
choosing such houses of the converted 
Christians as were convenient, to which the 
neighbours resorted; and they went from 
one to another of these little synagogues or 
domestic chapels, houses that had churches — 
in them, and there celebrated theeucharist with 
those that usually met there to worship God. 
4. They continued in prayers. After the 
Spirit was poured out, as well as before, 
while they were waiting for him, they conti. — 


baptism they were discipled to be taught, and | nued instant 1n prayer; for prayer will never 


they were willing to hetaught. Note. Those 
who have given up their names to Christ 


be superseded till it comes to be swallowed 
up in everlasting praise. Breaking of bread 


must make conscience of hearing his word;! comes in hetween the word and praver, for 
prauver, 


ee how these Chris- — : 


ed A Eee 
nas reference to both, and is a help te 
th. The Lord’s supper is a sermon to 
the eye, and a confirmation of God’s word 
to us; and it is an encouragement to our 
prayers, and a solemn expression of the 
4 ascent of our souls to God. ; 
_ 5. They abounded in thanksgiving ; were 
continually praising God, v. 47. This should 
‘a have a part in every prayer, and not be 
__ erowded into a corner. Those that have re- 
: ceived the gift of the Holy Ghost will be 
much in praise. 
: II. They were loving one to another, and 


bie 
—~ 


very kind ; their charity was as eminent as 

their piety, and their joining together in holy 
_ ordinances knit their hearts to each other, and 
_ very much endeared them to one another. 

1. They had frequent meetings for Chris- 
tian «converse (v. 44): All that believed 
___were together ; not all those thousands in one 
__ place (this was impracticable); but, as Dr. 
Lightfoot explains it, they kept together in 
several companies or congregations, according 
as their languages, nations, or other associa- 
tions, brought them and kep: them together. 
And thus joining together, because it was 
apart from those that believed not, and be- 
cause it was in the same profession and 
practice of the duties of religion, they are 
said to be together, éi rd aird. They asso- 
ciated together, and so both expressed and 

inereased their mutual love. 

2. They had all things common ; perhaps 
they had common tables (as the Spartans of 

old), for familiarity, temperance and freedom 
of conversation ; they ate together, that those 
who had much might have the less, and so 
be kept from the temptations of abundance ; 
and they who had little might have the 
more, and so be kept from the tempta- 
tions of want and poverty. Or, There was 
such a concern for one another, and sucha 
__ readiness to help one another as there was 
occasion, that it might be said, They had all 
things common, according to the law of friend- 
ship; one wanted not what another had ; for 


he might have it for the asking. 

_ 3. They were very cheerful, and very 
generous in the use of what they had. Be- 
sides the religion that was in their sacred 
feasts, (their breaking bread from house to 
house) a great deal of it appeared in their 
common meals; they did eat their meat with 
gladness and singleness of heart. They 
brought the comforts of God’s table along 
with them to their own, which had two good 
effects upon them :—(1.) It made them very 
pleasant, and enlarged their hearts with holy 
joy; they did eat their bread with joy, and 
__ drank their wine with a merry heart, as know- 
ing that God now accepted their works. None 
have such cause to be cheerful as good Chris- 
__ tians have; it is a pity but that they should 
_ -always have hearts to beso. (2.) It made 
them very liberal to their poor brethren, and 
_ enlarged their hearts in charity. They did 
eat their meat with singleness of heart, iv 


CHAP. IL. 


of the discyples. 
agedorynrt kapdiac—with liberality of heart ; 
so some: they did not eat their morsels 
alone, but bade the poor welcome to their 
table, not grudgingly, but with all the hearty 
freedomimaginable. Note, It becomes Chris- 
tians to be open-hearted and open-handed, 
and in every good work to sow plentifully, 
as those on whom God hath sown plentifully, 
and who hope to reap so. 

4, 'They raised a fund for charity (v. 45): 
They sold their possessions and goods ; some 
sold their lands and houses, others their stocks 
and the furniture of their houses, and parted 
the money to their brethren, as every man 
had need. ‘This was to destroy, not property 
(as Mr. Baxter says), but selfishness. Herein, 
probably, they had an eye to the command 
which Christ gave to the rich man, as a test 
of his sincerity, Sell that thou hast, and give 
to the poor. Not that this was intended for 
an example to be a constant binding rule, as 
if all Christians in all places and ages were 
bound to sell their estates, and give away the 
money in charity. For St. Paul’s epistles, 
after this, often speak of the distinction of 
rich and poor, and Christ hath said that the 
poor we always have with us, and shall have, 
and the rich must be always doing them 
good out of the rents, issues, and profits, of 
their estates, which they disable themselves 
to do, if they sell them, and give all away at 
once. But here the case was extraordinary 
(1.) They were under no obligation of a di- 
vine command to do this, as appears by what 
Peter said to Ananias (ch. v. 4): Was it not 
in thine own power ? But it wasa very com- 
mendable instance of their raisedness above 
the world, their contempt of it, their as- 
surance of another world, their love to their 
brethren, their compassion to the poor, and 
their great zeal for the encouraging of Chris- 
tianity, and the nursing of it in its infancy. 
The apostles left all to follow Christ, and 
were to give themselves wholly to the word 
and prayer, and something must be done for 
their maintenance ; so that this extraordinary 
liberality was like that of Israel in the wil- 
derness towards the building of the taber- 
nacle, which needed to be restrained, Exod. 
xxxvi. 5,6. Our rule is, to give according 
as God has blessed us; yet,in such an ex- 
traordinary case as this, those are to be 
praised who give beyond their power, 2 Cor. 
vill. 3. (2.) They were Jews that did this, 
and those who believed Christ must believe 
that the Jewish nation would shortly be de- 
stroyed, and an end put to the possession of 
estates and goods in it, and, in the belief of 
this, they sold them for the present.service of 
Christ and his church. 

III. God owned them, and gave them 
signal tokens of his presence with them (v. 
43): Many wonders and signs were done by 
the apostles of divers sorts, which confirmed 
their doctrine, and incontestably proved 
that it was from God. Those that could 
work miracles could have maintained them- 


The fellowship 
selves and the poor that were among them 
miraculously, as Chnst fed thousands with 
a little food; but it was as much for the 
glory of God that it should be done by a 
miracle of grace (inclining people to sell their 
estates, to do it) as if it had been done by a 
miracle in nature. 

But the Lord’s giving them power to work 
miracles was not all he did for them; he 
added to the church daily. The word in their 
mouths did wonders, and God blessed their 
endeavours for the increase of the number 
of believers. Note, It is God’s work to add 
souls to the church; and it is a great com- 
fort both to ministers and Christians to 
see it. 

IV. The people were influenced by it; 
those that were without, the standers by, 
that were spectators. 1. They feared them, 
and had a veneration for them (v. 43): Fear 
came upon every soul, that is, upon very many 
who saw the wonders and signs done by the 
apostles, and were afraid lest their not being 
respected as they should be would bring de- 
solation upon their nation. The common 
people stood in awe of them, as Herod feared 
John. Though they had nothing of external 
pomp to command external respect, as the 
scribes’ long robes gained them the greetings 
in the market-places, yet they had abundance 
of spiritual gifts that were truly honourable, 
which possessed men with an inward rever- 
ence forthem. Fear came upon every soul ; 
the souls of people were strangely influenced 
py their awful preaching and living. 2. They 
favoured them. Though we have reason to 
think there were those that despised them 
and hated them (we are sure the Pharisees 
and chief priests did), yet far the greater part 
of the common people had a kindness for 
them—they had favour with all the people. 
Christ was so violently run upon and run 
down by a packed mob, which cried, Crucify 
him, crucify him, that one would think his 
doctrine and followers were never likely to 
haye an interest in the common people 
any more.‘ And yet here we find them in 
favour with them all, by which it appears 
that their prosecuting Christ was a sort of | 
force put upon them by the artifices of the 
priests ; now they returned to their wits, to 
their right mind. Note, Undissembled piety 
and charity will command respect; and 
cheerfulness in serving God will recommend 
religion to those that are without. Some 
read it, They had charity to all the people— 
xapw Exovrec mpdc boy Toy Nady" they did not 
confine their charity to those of their own 
community, but it was catholic and extensive ; 
and this recommended them very much. 
3. They fell over to them. Some or other 
were daily coming in, though not so many 
as the first day ; and they were suchas should 
be saved. Note, Those that God has de- 
signed for eternal salvation shall one time 
or other be effectually brought to Christ- 
and those that are brought to Christ are 


THE ACTS. 


added to the church in a ho 
baptism, and in holy comm 


ordinances. is 
: CHAP. Hi. "ee 
In this chapter we have a miracle and a sermon: 


wrought to make way for the sermon, to confirm ‘ 
was to be preached, and to make for it into the of the 
people; and then the sermon to pr ra the mi » and tosow © 
the ground which by it was broken ap. I. The was the 
healing ofa man that was lame from bis birth, with a t 

ing (ver. 1—S), and the impression which this made upon the 
people, ver. 9—1l. Il. The seope of *he sermon was 


preached hereupon was to bring people to Christ, to repent of 


their sin in crucifying him (ver. 12—19/, to believe in him pow 
with the Father's design ty 


that he was glorified, and to comply 


glorifying him, ver. 20—26. The former part of the discourse 


opens the wound, the latter applies the remedy. 


OW Peter and John went up 


—y 


together into the temple at the © 


hour of prayer, being the ninth hour. 
2 Anda certain man lame from his 
mother’s womb was carried, whom 
they laid daily at.the gate of the tem- 
ple which is called Beautiful, to ask 
alms of them that entered into the 
temple; 3 Who seeing Peter and 
John about to go into the te 

asked an alms. 
ing his eyes upon him with John, 
said, Look on us. 5 And he gave 
heed unto them, expecting to receive 
something of conte oe Peter 
said, Silver and gold have I none; 
but such as I have give I thee: In 
the name of Jesus Christ of Nazareth 
rise up and walk. 7 And he took 


him by the right hand, and lifted him 


up: and infmediately his feet and 
ankle bones received strength, 8 And 
he leapirz up stood, and walked, and 
entered with them into the temple, 
walking, and leaping, and praisi 


4 And Peter, fasten-_ 


God. 9 And all the people sawhim 


walking and praismg God: 10 And 


they knew that it was he which sat 
for alms at the Beautiful gate of the 


temple: and they were filled with 
wonder and amazement at that which 
had happened unto him, 
the lame man which was healed held 
Peter and John, all the people ran 
together unto them in the porch that 
is called Solomon’s, greatly won- 
dering. ‘ne 
We were told in general Gh. ii. 43) that 
many signs and wonders were done by - 
tles, which are not written in this book; but 
here we have one given us for an instance. 
As they wrought miracles, not upon every 
body as every body had occasion for them, 
but as the Holy Spirit gave direction, so as 
to answer the end of therr commission; so 
all the miracles they did work are not written 


ll Ansan 


MOE 


om y of 
‘this book, but such only are recorded as the 
Holy Ghost thought fit, to answer the end of 
_ this sacred history. vel . 
I. The persons by whose ministry this 
miracle was wrought were Peter and John, 
two principal men among the apostles ; they 
were so in Christ’s time, one speaker of the 
house for the most ‘part, the other favourite 
| uf the Master ; and they continue so. When, 
upon the conversion of thousands, the church 
was divided into several societies, perhaps 
Peter and John presided in that which Luke 
associated with, and therefore he is more par- 
ticular in recording what they said and did, 
as afterwards what Paul said and did when 
he attended him, both the one and the other 
being designed for specimens of what the 
_ other apostles did. 


Peter and John had each of them a brother 


among thetwelve, with whom they werecoupled 
when they were sent out; yet now they seem 
to be knit together more closely than either 
of them to his brother, for the bond of 
friendship is sometimes stronger than that of 
relation: there is a friend that sticks closer 
_ than a brother. Peter and John seem to 
have had a peculiar intimacy after Christ’s 
' resurrection more than before, John xx. 2. 
_ The reason of which (if I may have liberty to 
__eonjecture) might be this, that John, a dis- 
ciple made up of love, was more compas- 
_ sionate to Peter upon his fall and repentance, 
and more tender of him in his bifter weeping 
for his sin, than any other of the apostles 
were, and more solicitous to restore him in 
the spirit of meekness, which made him very 
dear to Peter ever after; and it was good 
evidence of Peter’s acceptance with God, 
__upon his repentance, that Christ’s favourite 
was made his bosom friend. David prayed, 
: after his fall, Let those that fear thee turn 
_unto-me, Ps. exix. 79. 
_ Il. The time and place are here set down. 
1. It was in the temple, whither Peter and 
John went up together, because it was the 
place of concourse ; there were the shoals of 
fish among which the net of the gospel-was 
to be cast, especially during the days of pen- 
tecost, within the compass of which we may 
pi this to have happened. Note, It is 
good to go up to the temple, to attend on 
| public ordinances; and it is comfortable to 
go up together to the temple: I was glad 
__- when they said unto me, Let us go. ‘The best 
society is society in worshipping God. 2. It 
_ was at the hour of prayer, one of the hours 
of public worship commonly appointed and 
observed among the Jews. ‘Time and place 
are two necessary circumstances of every ac- 
tion, which must be determined by consent, 
as is most convenient for edification. With 
_ reference to public worship, there must be a 
house of prayer and an hour of prayer the 
ninth hour, that is, three o’clock in the after- 
noon, was one of the hours of prayer among 
the Jews; nine in the morning and twelve at 
noon were the other two. See Ps. lv. 17: 


Thee Se reg aha ore Wie 


2 CEDAR. PIT: 


of a cripple. 
Dan. vi. 10. It is of use for. private 
Christians so far to have their hours of 
prayer as may serve, though not to bind, yet 
to remind, conscience: every thing is beauti- 
ful in its season. 

Ill. The patient on whom this miraculous 
cure was wrought is here described, v. 2. 
He was a poor lame beggar at the temple 
gate. 1. He was a cripple, not by accident, 
but born so; he was lame from his mother’s 
womb,as it should seem, by a paralytic dis- 
temper, which weakened his limbs ; for it is 
said in the description of his cure (v. 7), His 
feet and ankle bones received strength. Some 
such piteous cases now and then there are, 
which we ought to be affected with and look 
upon with compassion, and which are de- 
signed to show us what we all are by nature 
spiritually: without strength, lame from our 
birth, unable to work or walk in God’s 
service. 2. He was a beggar. Being unable 
to work for his living, he must live upon 
alms; such are God’s poor. He was laid 
daily by his friends at one of the gates of the 
temple, a miserable spectacle, unable to do 
any thing for himself but to ask alms of those 
that entered into the temple or came out. 
There was a concourse,—a concourse of 
deyout good people, from whom charit 
might be expected, and a concourse of suc 
people when it might be hoped they were in 
the best frame; and there he was laid. 
Those that need, and cannot work, must not 
be ashamed to beg. He would not have been 
laid there, and laid there daily, if he had not 
been used to meet with supplies, daily sup- 
plies there. Note, Our prayers and our alms 
should go together ; Cornelius’s did, ch. x. 4. 
Objects of charity should be in a particular 
manner welcome to us when we go up to 
the temple to pray ; it is a pity that common 
beggars at church doors should any of them 
be of such a character as to discourage cha- 
rity; but they ought not always to be over- 
looked : some there are surely that merit re- 
gard, and better feed ten drones, yea, and 
some wasps, than let one bee starve. The 
gate of the temple at which he was laid is 
here named: it was called Beautiful, for the 
extraordinary splendour and magnificence of 
it. Dr. Lightfoot observes that this was the 
gate that led out of the court of the Gentiles 
mto that of the Jews, and he supposes that 
the eripple would beg only of the Jews, as 
disdaining to ask any thing of the Gentiles 
But Dr. Whitby takes it to be at the first 
entrance into the temple, and beautified 
sumptuously, as became the frontispiece of 
that place where the divine Majesty vouch- 
safed to dweii; and it was no diminutian to 
the beauty of this gate that a poor man lay 
there begging. 3. He begged of Peter and 
John (v. 3), begged an alms; this was the ut. 
most he expected from them, who had the 
reputation of being charitable men, and who, 
though they had not much, yet did good with 
what they had. It was not many weeks aga 


_ The healing 


that the blind and the lame came to Chnst 
in the temple, and were healed there, Matt. 
xxi. 14. And why might not he have asked 
more than an alms, if he knew that Peter and 
John were Christ’s messengers, and preached 
and wrought miracles in his name? But he 
had that done for him which he looked not 
for ; he asked an alms, and had a cure. 

IV. We have here the method of the cure. 

1. His expectations were raised. Peter, 
mstead of turning his eyes from him, as 
many do from objects of charity, turned his 
eyes to him, nay, he fastened his eyes upon 
him, that his eye might affect his heart with 
compassion towards him, v.4. John did so 
too, for they were both guided by one and 
the same Spirit, and concurred in this mi- 
racle; they said, Look on us. Our eye must 
be ever towards the Lord (the eye of our 
mind), and, in token of this, the eye of the 
body may properly be fixed on those whom 
he employs as the ministers of his grace. 
This man needed not to be bidden twice to 
look on the apostles; for he justly thought 
this gave him cause to expect that he should 
receive something from them, and therefore he 
gave heed to them, v. 5. Note, We must 
come to God both to attend on his word and 
to apply ourselves to him in prayer, with 
hearts fixed and expectations raised. We 
must look up to heaven and expect to receive 
benefit by that which God speaks thence, and 
an answer of peace to the prayers sent up 
thither. J will direct my prayer unto thee, 
and will look up. 

2. His expectation of an alms was disap- 
pointed. Peter said, “‘ Silver and gold have I 
none, and therefore none to give thee ;” yet 
he intimated that if he had had ary he would 
have given him an alms, not brass, but silver 
or gold. Note, (1.) It is not often that 
Christ’s friends and favourites have abund- 
ance of the wealth of this world. The apos- 
les were very poor, had but just enough for 
themselves, and no overplus. Peter and John 
had abundance of money laid at their feet, 
but this was appropriated to the maintenance 
of the poor of the church, and they would 
not convert any of it to their own use, nor 
dispose of it otherwise than according to the 
intention of the donors. Public trusts ought 
to be strictly and faithfully observed. (2.) 


Many who are well inclined to works of 


charity are yet not in a capacity of doing any 
thing considerable, while others, who have 
wherewithal to do much, have not a heart to 
do any thing. 

3. His expectations, notwithstanding, were 
quite outdone. Peter had no money to give 
him ; but, (1.) He had that which was better, 
such an interest in heaven, such a power 
trom heaven, as to be able to cure his dis- 
ease. Note, Those who are poor in the 
world may yet be rich, very rich, in spiritual 
gifts, graces, and comforts; certainly there 
is that which we are capable of possessing 
which is infinitely better than silver and 


THE ACTS. 


for, if he had had it, and the cure could 


gold; the merchandise 
better, Job xxviii. 12, &e.; P ii 

(2.) He gave him that which was better— 
the cure of his disease, which he would 

have given a great deal of silva 


been so obtained. This would enable him 
to work for his living, so that he would not 
need to beg any more; nay, he would have 
to give to those that needed, and it is more 
blessed to give than to receive. A miraculous 
cure would be a greater instance of God’s 
favour, and would put a greater honour 
upon him, than thousands of gold and silver 
could. Observe, When Peter had no silver 
and gold to give, yet (says he) such as I have 
I give thee. 
to be, otherwise charitable and helpful to the 
poor, who have not wherewithal to give in 
charity ; those who have not silver and gold 
have their limbs and senses, and with these 
may be serviceable to the blind, and lame, 
and sick, and if they be not, as there is oc- 
casion, neither would they give to them if 
they had silver and gold. As every one hath 
received the gift, so let him minister it. Let 
us now see how the cure was wrought. [1.] 
Christ sent his word, and healed him (Ps. 


evil. 20); for healing grace is given by the ~ 


word of Christ; this is the vehicle of the 
healing virtue derived from Christ. Christ 
spoke cures by himself; the apostles spoke 
them in his name. Peter bids a lame man 
rise up and walk, which would have been a 
banter upon him if he had not premised in 
the name of Jesus Christ of Nazareth: “1 
say it by warrant from him, and it shall be 
done by power from him, and all the glory 
and praise of it shall be ascribed to him.” 


Note, Those may be, and ought ” 


a 


i. 14, &e. 


He calls Christ Jesus of Nazareth, which 


was a name of reproach, to intimate that the 
indignities done him on earth served but as 
a foil to his glories now that he was in 
heaven.. “ Give him what name you will, call 
him if you will in scorn Jesus of Nazareth, in 
that name you shall see wonders done; for, 
because he humbled himself, thus highly 
was he exalted.” 
up and walk, which does not proye that he 
had power in himself to do it, but that if he 


attempt to rise and walk, and, in a sense of © 
his own impotency, depend upon a divine ~ 


power to enable him to do it, he shall be 


enabled; and by rising and walking he must — 


evidence that that power has wrought upon 
him; and then let him take the comfort, and. 
let God have the praise. Thus it is im the 
healing of our souls, which are spiritually im- 
potent. [2.] Peter lent his hand, and helped 


him (v. 7): He took him by the right hand, in 


the same name in which he had spoken to 
him to arise and walk, and lifted him up. 
Not that this could contribute any thing to 
his cure; but it was a si 
mating the help he should receive from God, 
if he exerted himself as he was bidden. 
When God by his word commands us t¢ 


He bids the cripple rise 


, plainly inti- - 


‘aig 


~ 


rise, and walk in the way of his command- 
ments, if we mix faith with that word, and 
lay cur souls under the power of it, he will 
give his Spirit to take us by the hand, and 

 iiftus up. If we set ourselves to do what 
-we can, God has promised his grace to 
enable us to do what we cannot; and by 
that promise we partake of a new nature, and 
that grace shall not be in vain; it was not 
here: His feet and ankle-bones received 
strength, which they had not done if he had 
not attempted to rise, and been helped up; 
he does his part, and Peter does his, and yet 
it is Christ that does all: it is he that puts 
strength into him. As the bread was mul- 
tiplied in the breaking, and the water turned 
into wine in the pouring out, so strength 
was given to the cripple’s feet in his stirring 
them and using them. 

V. Here is the impression which this cure 
made upon the patient himself, which we 
may best conceive of if we put our soul into 
his soul’s stead. “1. He leaped up, in obe- 
dience to the command, Arise. He found 
in himself such a degree of strength in his 
feet and ankle-bones that he did not steal up 
gently, with fear and trembling, as weak 
people do when they begin to recover 
strength; but he started up, as one refreshed 
with sleep, boldly, and with great agility, 
and as one that questioned not his own 
strength. ‘The incomes of strength were 
sudden, and he was no less sudden in show- 
ing them. He leaped, as one glad to quit 

' the bed or pad of straw on which he had 
lain so long lame. 2. He stood, and walked. 
He stood without either leaning or trem- 
bling, stood straight up, and walked without 
a staff. He trod strongly, and moved 
steadily ; and this was to manifest the cure, 
and that it was a thorough cure. Note, 
Those who have had experience of the 

_ working of divine grace upon them should 

_ evidence what they have experienced. Has 

- God put strength into us? Let us stand 

_ before him in the exercises of devotion; ict 
us walk before him in all the instances of a 
religious conversation. Let us stand up re- 
solutely for him, and walk cheerfully with 
him, and both in strength derived and re- 
ceived from him. 3. He held Peter and 
John, v.11. We need not ask why he held 
them. I believe he scarcely knew himself: 
but it was in a transport of joy that he em- 
braced them as the best benefactors he had 
ever met with, and hung upon them to a 
degree of rudeness; he would not let them 
go forward, but would have them stay with 
him, while he published to all about him 

_ what God had done for him by them. Thus 
he testified his affection to them; he held 
them, and would not let them go. Some 
suggest that he clung to them for fear lest, 

if they should leave him, his lameness should 
return. Those whom God hath healed love 
those whom he made instruments of their 
healing, and see the need of their further 


Fo ee | et ee 
‘ * 


Eee ae 
CHAP. III. 


of a cripple 
help. 4. He entered with them into the 
temple. His strong affection to them held 
them ; but it could not hold them so fast as 
to keep them out of the temple, whither they 
were going to preach Christ. .We should 
never suffer ourselves to be diverted by the 
most affectionate kindnesses of our friends 
from going in the way of our duty. But, if 
they will not stay with him, he is resolved 
to go with them, and the rather because they 
are going into the temple, whence he had 
been so long kept by his weakness and his 
begging: like the impotent man whom Christ 
cured, he was presently found in the temple, 
John v. 14. He went into the temple, not 
only to offer up his praises and thanks- 
givings to God, but to hear more from the 
apostles of that Jesus in whose name he had 
been healed. Those that have experienced 
the power of Christ should earnestly desire 
to grow in their acquaintance with Christ. 
5. He was there walking, and leaping, and 
praising God. Note, The strength God has 
given us, both in mind and body, should be 
made use of to his praise, and we should 
study how to honour him with it. Those 
that are healed in his name must walk up 
and down in his name and in his strength, 
Zech. x. 12. This man, as soon as he could 
leap, leaped for joy in God, and praised 
him. Here was that scripture fulfilled (Isa 
xxxy. 6): Then shall the lame man leap as 
hart. Now that this man was newly cured 
he was in this excess of joy and thankful- 
ness. All true converts walk and praise 
God; but perhaps young converts leap more 
in his praises. 

VI. How the people that were eye-wit- 
nesses of this miracle were influenced by it 
we are next told. 1. They were entirely 
satisfied in the truth of the miracle, and had 
nothing to object against it. They knew it 
was he that sat begging at the beautiful gate 
of the temple, v.10. He had sat there so 
long that they all knew him; and for this 
reason he was chosen to be the vessel uf this 
mercy. Now they were not so perverse as 
to make any doubt whether he was the same 
man, as the Pharisees had questioned con- 
cerning the blind man that Christ cured, 
John ix. 9,18. They now saw him walking, 
and praising God (v. 9), and perhaps took 
notice of a change in his mind; for he was 
now as loud in praising God as he had be- 
fore been in begging relief. The best evi- 
dence that it was a complete cure was that 
he praised God for it. Mercies are then 
perfected, when they are sanctified. 2. They 
were astonished at it: They were filled with 
wonder and amazement (v. 10); greatly won- 
dering, v 11. They were in an ecstasy 
There seems to have been this effect of the 
pouring out of the Spirit, that the people, at 
least those in Jerusalem, were much more 
affected with the miracles the apostles 
wrought than they had been with those of 
the same kind that had been wrought by 


‘ 


+ 


as 


~- 


— 


oe SS. 


ied  Peter’s address pea 


Vn - Ce 


Lae ene 


Christ himself; and this was in order to the 
miracles answering their end, 3. They ga- 
thered about Peter and John: All the people 
ran together unto them in Solomon’s porch: 
some only to gratify their curiosity with the 
sight of men that had such power; others 
with a desire to hear them preach, concluding 
that their doctrine must needs be of divine 
origin, which thus had a divine ratification. 


_ They flocked to them in Solomon’s porch, a 


part of the court of the Gentiles, where 
Solomon had built the outer porch of the 


_ temple; or, some eloisters or piazzas which 


Herod had erected upon the same foundation 


-upon which Solomon had built the stately 


porch that bore his name, Herod being am- 
Ditious herein to be a second Solomon. Here 
the people met, to see this great sight. 

12 And when Peter saw it, he an- 
swered unto the people, Ye men of 
Israel, why marvel ye at this? or 
why look ye so earnestly on us, as 
though by our own power or holiness 
we had made this man to walk? 13 
The God of Abraham, and of Isaac, 
and of Jacob, the God of our fathers, 
hath glorified his Son Jesus; whom 
ye delivered up, and denied him in 
the presence of Pilate, when he was 
determined to let him go. 14 But 
ye denied the Holy One and the Just, 
and desired a murderer to be granted 
unto you; 15 And killed the Prince 
of life, whom God hath raised from 
the dead; whereof we are witnesses. 
16 And his name through faith in his 
name hath made this man strong, 
whom ye see and know: yea, the 
faith which is by him hath given him 
this perfect soundness in the presence 
of you all. 17 And now, brethren, 
I wot that through ignorance ye did 
it, as did also your rulers. 18 But 
those things, which God before had 
showed by the mouth of all his pro- 
phets, that Christ should suffer, he 
hath so fulfilled. 19 Repent ye there- 
fore, and be converted, that your 
sims may be blotted out, when the 
times of refreshing shall come from 
the presence of the Lord; 20 And he 
shall send Jesus Christ, which before 


was preached unto you: 21 Whom 


the heaven must receive until the 
times of restitution of all things, which 
God hath spoken by the mouth of all 
his holy prophets since the world be- 
gan. 22 For Moses truly said unto 


cially the temple being the place of # 


the fathers, A prophet 
your God raise up unte 
brethren, like unto me; 
hear in all things whatsoe 
say unto you. 23 And it 
to pass, that every soul, wl 
not hear that prophet, shall be 
stroyed from among the people. 
Yea, and all the prophets from Sa- 
muel and those that follow after, as 
many as have spoken, have likey 
foretold of these days. 25 Ye are 
the children of the prophets, and ot — 
the covenant which God made with — 
our fathers, saying unto Abraham, 
And in thy seed shall all the kindreds 
of the earth be blessed. 26 Unto 
you first God, having raised up 
Son Jesus, sent him to bless yo 
turning away every one of you fi 
his iniquities. . ahha 
We have here the sermon which Peter 
preached after he had cured the lame man. 
When Peter saw it. 1. When he saw t 


people got together in a crowd, he took 
opportunity to preach Christ to them, e 


concourse, and Solomon’s porch there: let 
them come and heara more excellent wisdom 
than Solomon’s, for, behold, a greater than 
Solomon is here preached. 2. When 
saw the people affected with the miracle, 

filled with admiration, then he sowed 
gospel seed in the ground which was 
broken up, and prepared to receive it. 


answered presently, as Paul and Barnabas 
Lystra. See ch. xiv. 14, 15. In the se 
I. He humbly disclaims the honour of 
miracle as not due to them, who were 
the ministers of Christ, or mstruments 
his hand for the doing of it. The doctr 
they preached were not of their own 
vention, nor were the seals of it their 
but his whose the doctrines were 
dresses himself to them as men of . 
men to whom pertained, not only the lay 
and the promises, but the gospel and # 
performances, and who were nearly in 
in the present freer Two 
asks them :—1. Why they were so’ s Lae 
at the miracle itself: Why mar at “he z 
this ? It was indeed marvellous, they. 
justly wondered at it, but it was mo more 
than what Christ had done many a time, and — 
they had not duly regarded it, nor been af- — 
fected with it It was but a little before — 
that Christ had raised Lazarus from’ the 
dead; and why should this they seem — 


= 
ae 


a “strange ? No 


1 Lord, not unto us, but to thy name give glory. 


Mae a healing the cripple. 


Ger : 
‘al te, Stupid peopie think that | those patriarchs, that in their seed the families 
-etrange now which might have been familiar | of the earth should be blessed, and the cove- 
to them if it had not been their own fault.| nant made with them, that God would be a 
Christ had lately risen from the dead him-| God to them, and their seed The apostles 
self; why did they not marvel at this? why | call the patriarchs their fathers, and God the 
were they not convinced by this? 2. Why} God of those patriarchs from whom the 

_ they gave so much of the praise of it to| Jews were descended, to intimate to them 
_ them, who were only the instruments of it: | that they had no evil design upon the Jewish 
Why look you so earnestly on us? (1.) It} nation (that they should look upon them 
was certain that they had made this man to | with a jealous eye), but had a value and con- 
walk, by which it appeared that the apostles! cern for it, and were hereby well-wishers to 
not only were sent of God, but were sent to| it; and the gospel they preached was the 
be blessmgs to the world, benefactors to | revelation of the mind and will of the God of 

j and were sent to heal sick and} Abraham. See ech. xxvi. 7,22; Lukei. 72, 73. 
distempered souls, that were spiritually lame} 2. He charges them flatly and plainly with 
and impotent, to set broken bones, and make | the murder of this Jesus, as he had done be- 
them rejoice. (2.) Yet they did not do it by|fore. (1.) “ You delivered him up to your 
any power or holiness of their own. It was| chief priests and elders, the representative 
not done by any might of their own, any | body of the nation; and you of the common 
skill they had in physic or surgery, nor any | people were influenced by them to clamour 
virtue in their word: the power they did it | against him, as if he had been a public griev- 
by was wholly derived from Christ. Nor|ance.” (2.) “ You denied him, and you dis- 
was it done by any merit of their own; the| owned him, would not have him then to be 
power which Christ gave them to do it they} your king, could not look upon him as the 
had not deserved: it was not by their own| Messiah, because he came not in external 
holiness; for, as they were weak things, so | pomp and power ; you denied him in the pre- 
they were foolish things, that Christ chose | sence of Pilate, renounced all the expecta- 
to employ; Peter was a sinful man. What] tions of your church, in the presence of the 
holiness had Judas? Yet he wrought mi-| Roman governor, who justly laughed at you 
racles in Christ’s name. What holiness any | for it; you denied him against the fuce of Pi- 

» of them had it was wrought in them, and_| late” (so Dr. Hammond), “in defiance of his 
they could not pretend to merit by it. (3.)| reasonings with you” (Pilate had determined 
It was the people’s fault that they attributed | to let him go, but the people opposed it, and 
it to their power and holiness, and accord-| overruled him). ‘“‘ You were worse than 
ingly looked at them. Note, The imstru-| Pilate, for he would have released him, if you 
ments of God’s favour to us, though they | had let him follow his own judgment. You 
must be respected, must not be idolized; we | denied the holy One and the Just, who had ap- 
must take heed of reckoning that to be done! proved himself so, and all the malice of his 
by the instrument which God is the author | persecutors could not disprove it.” The ho- 
of. (4.) It was the praise of Peter and John| liness and justice of the Lord Jesus, which 
that they would not take the honour of this | are something more than his innocency, were 


a _ miracle to themselves, but carefully trans-| a great aggravation of the sin of those that 


mitted it to Christ. Useful men must see to | put him to death. (3.) “ You desired a mur- 
_ it that they bevery humble. Notwuntous, O | derer to be released, and Christ crucified ; as 
if Barabbas had deserved better at your 
_ Every crown must be cast at the feet of hands than the Lord Jesus, than which a 
_ Christ ; not I, but the grace of God with me. | greater affront could not be put upon him.” 
___IL. He preaches Christ to them ; this was | (4.) You killed the prince of life. Observe the 
his business, that he might lead them into | antithesis: “You preserved a murderer, a 
obedience to Christ. ! destroyer of life ; and destroyed the Saviour, 
_1. He preaches Christ, as the true Mes-| the author of life. You killed him who was 
siah promised to the fathers (v. 13); for, (1.) | sent to be to you the prince of life, and so not 
He is Jesus the Son of God; though they | only forsook, but rebelled against your own 
had lately condemned Christas a blasphemer | mercies. You did an ungrateful thing, in 
for saying that he was the Son of God, yet| taking away his life who would have been 
Peter avows it: he is his Son Jesus; to him | your life. “You did a foolish thing to think 
dear as a Son; to us, Jesus, a Saviour. (2:)| you could conquer the prince of life, who 
God hath glorified him, in raising him up to| has life in himself, and would soon resume 

be king, priest, and prophet, of his church ; | the life he resigned.” 
he glorified him in his life and in his death,| 3. He attests his resurrection as before, 
as well as in his resurrection and ascension. | ch. ii. 32. “ You thought the prince of life 
(3.) He hath glorified him as the God of our | might be deprived of his life, as any other 
fathers, whom he names with respect (for | prince might be deprived of his dignity and 
they were great names with the men of| dominion, but-you found yourselves mistaken, 
Israel, and justly), the God of Abraham, of | for God raised him from the dead; so that in 
Isaac, and of Jacob. God sent him into the| putting him to death you fought against 
world, pursuant te the promises made to! God, and were baffled. God raised him from 


Peter's address after 
the dead, and thereby ratified his demands, 
and confirmed his doctrine, and rolled away 
all the reproach of his sufferings, and for the 
truth-of his resurrection we are all witnesses.” 

4. He ascribes the cure of this impotent 
man to the power of Christ (v. 16): His name, 
through faith in his name, in that. discovery 
which he hath made of himself, has made this 
man strong. He repeats it again, The faith 
which is by him hath given him this sound- 
ness. Here, (1.) He appeals to themselves 
concerning the truth of the miracle ; the man 
on whom it was wrought is one whom you 
see, and know, and have known ; he was not 
acquainted with Peter and John before, so 
that there was no room to suspect a compact 
between them: ‘“‘ You know him to have been 
a cripple from a child. The miracle was 
wrought publicly, in the presence of you all ; 
not in a corner, but in the gate of the temple; 
you saw in what manner it was done, so that 
there could be no juggle in it; you had li- 
berty to examine it immediately, and may 
yet. The cure is complete; it is a perfect 
soundness ; you see the man walks and leaps, 
as one that has no remainder either of weak- 
ness or pain.” (2.) He acquaints them with 
the power by which it was wrought. [1.] It 
is done by the name of Christ, not merely by 
naming it as a spell or charm, but it is done 
py us as professors and teachers of his name, 
py virtue of a commission and instructions 
we have received from him, and a power 
which he has invested us with, that name 
which Christ has above every name; his au- 
thority, his command has done it; as writs 
run in the king’s name, though it is an infe- 
rior officer that executes them. [2.] The 
power of Christ is fetched in through faith m 
his name, a confidence in him, a dependence 
on him, a believing application to him, and 
expectation from him, even that faith which 
is, Ov airov—by him, which is of his working; 
it is not of ourselves, it is the gift of Christ ; 
and it is for his sake, that he may have the 
glory of it; for he is both the author and 
finisher of our faith. Dr. Lightfoot suggests 
that faith is twice named in this verse, be- 
cause of the apostles’ faith in doing this mi- 
racle and the cripple’s faith in receiving it; 
but I suppose it relates chiefly, if not only, 
to the former. Those that wrought this mi- 
racle by faith derived power from Christ to 
work it, and therefore returned all the glory 
to him. By this true and just account of the 
miracle, Peter both confirmed the great gos- 
pel truth they were to preach to the world— 
that Jesus Christ is the fountain of all power 
and grace, and the great healer and Saviour 
—and recommended the great gospel duty of 


THE ACTS. 


does Peter preach unto them Jesus, a1 
crucified, as a faithful friend ¢ hride- 
groom, to whose service and ho 
voted all his interest. RS 
III. He encourages them to he 
though they had been guilty of putting Christ 


to death, yet they might find mercy; he does - : 


all be can to convince them, yet is careful 
not to drive them to despair. ‘The guilt was 
very great, but, 1. He mollifies their crime 
by a candid imputation of it to their igno- 
rance. Perhaps he perceived by the counte- 
nance of his hearers that they were struck 
with great horror when he told them that 
they had killed the prince of life, and were 
ready either to sink down or to fly off, and 
therefore he saw it needful to mitigate the 
rigour of the charge by calling them brethren; 
and well might he call them so, for he had 


been himself a brother with them in this ini-_ 


quity: he had denied the holy One and the 
Just, and sworn that he did not know him; 
he did it by surprise; “and, for your parts, I 


know that through ignorance you did it, as did 


also your rulers,” v. 17. ‘This was the language 
of Peter’s charity, and teaches us to make the 
best of those whom we desire to make better 
Peter had searched the wound to the bottom, 
and now he begins to think of healing it up, 
in order to which it is necessary to beget in 
them a good opinion of their physician; and 
could any thing be more winning than this? 
That which bears him out in it is that he has 
the example of his Master’s praying for his 
crucifiers, and pleading in their behalf that 
they knew not what they did. And it is said 
of the rulers that if they had known they 
would not have crucified the Lord of glory. 
See 1 Cor. ii. 8. Perhaps some of the rulers, 


and of the people, did therein rebel against ~ 


the light and the convictions of their own 
consciences, and did it through malice; but 
the generality went down the stream, and did 


it through ignorance; as Paul persecuted the 


church, ignorantly, and in unbelief, 1 Tim. 1. 
13. 2. He mollifies the effects of their crime 
—the death of the prince of life; this sounds 
very dreadful, but it was according to the 
scriptures (v. 18), the predictions of which, 
though they did not necessitate their sin, yet 
did necessitate his sufferings; so he himself 
saith: Thus it is written, and thus it behoved 
Christ to suffer. You didit through ignorance 


may be taken in this sense: “ You fulfilled 


the scripture, and did not know it; God, by 
your hands, hath fulfilled what he showed by 
the mouth of all his prophets, that Christ 
should suffer ; this was his design in deliver- 
ing him. up to you, but you had views of 
your own, and were altogether ignorant of 


faith in him as the only way of receiving benefit | this design; you meant not so, néither did 


by him. It explains likewise the great gospel | your heart think so. 


God was fulfilling the 


taystery of our salvation by Christ; it is his | scripture when you were gratifying your own 


name that justifies us, that glorious name of 
his, The Lord our righteousness ; but we, in 
particular, are justified by that name, throngh 
faith in it, applying it to ourselves. Thus 


passions.” Observe, It was not only deter- 
mined in the secret counsel of God, but de- 
clared to the world many ages before, by the 


mouth and pen of the prophets, that Christ — 


hope that, s 


that promise, Deut. xviii. 18. 


should 
_ of his undertaking; and it was God himself 


» 


dress after eu 


suffer, in order to the accomplishment 


that showed it by them, who will see that his 
words be made good; what he showed he 
fulfilled, he so fulfilled as he had shown, 
punctually and exactly, without any varia- 


tion. Now, though this is no extenuation at 


all of their sin in hating and persecuting 
Christ to the death (this still appears exceed- 
ingly sinful), yet it was an encouragement to 
them to repent, and hope for mercy upon 
their repentance ; not only because in gene- 
ral God’s gracious designs were carried on 
by it (and thus it agrees with the encourage- 
ment Joseph gave to his brethren, when they 
thought their offence against him almost un- 
pardonable: Fear not, saith he, you thought 
evil against me, but God meant it unto good, 
Gen. 1. 15, 20), but because in particular the 
death and sufferings of Christ were for the 
remission of sins, and the ground of that dis- 
_ play of mercy for which he now encouraged 
them to hope. 

IV. He exhorts them all to turn Chris- 
tians, and assures them it would be unspeak- 
ably for their advantage to do so; it would 
be the making of them for ever. ‘This is the 
application of his sermon. 

1. He tells them what they must believe. 
(1.) They must believe that Jesus Christ is 
the promised seed, that seed in which God 
nad told Abraham ail the kindreds of the earth 
should be blessed, v. 25. This refers to that 
promise made to Abraham (Gen. xii. 3), which 
promise was long ere it was fulfilled, but 
now at length had its accomplishment in 
this Jesus, who was of the seed of Abruham, 
according to the flesh, and in him all the 
families of the earth are blessed, and not the 
families of Israel only ; all have some benefits 
by him, and some have all benefits. (2.) 
They must believe that Jesus Christ is a 
prophet, that prophet like unto Moses whom 
God had promised to raise up to them from 
among their brethren, v.22. This refers to 

Christ is a 
een for by him God speaks unto us; in 
him all divine revelation centres, and by him 
it is handed to us; he is a prophet like unto 
Moses, a favourite of Heaven; more inti- 
mately acquainted with the divine counsel, 
and more familiarly conversed with, than 
any other prophet. He was a deliverer of 
his people out of bondage, and their guide 
through the wilderness, like Moses; a prince 
and a lawgiver, like Moses; the builder of 
the true tabernacle, as Moses was of the 
typical one. Moses was faithful as a ser- 
vant, Christ as a Son. Moses was mur- 
mured against by Israel, defied by Pharaoh, 
yet God owned him, and ratified his com- 
mission. Moses was a pattern of meekness 
and patience, so is Christ. Moses died by 
the word of the Lord, so did Christ. There 
was no prophet like unto Moses (Num. xii. 
6,7; Deut. xxxiv. 10), but a greater than 
Moses is here where Christ is. He is a pro- 


de patches ale 
CHAP. III. 


\ ad ee mei vo tah SO 

heating the cripple 
phet of God’s raising up, for he took not 
this honour of himself, but was called o, 
God to it. He was raised up unto Israel in 
the first place. He executed this office in 
his own person among them only. They 
had the first offer of divine grace made to 
them; and therefore he was raised up from 
among them—of them, as concerning the flesh, 
Christ came, which, as it was a great honour 
done to them, so it was both an obligation 
upon them and an encouragement to them to 
embrace him. If he come to his own, one 
would think, they should receive him. The 
Old-Testament church was blessed with 
many prophets, with schools of prophets, 
for many ages with a constant succession of 
prophets (which is here taken notice of, 
from Samuel, and those that follow after, v. 
24, for from Samuel the prophetic era com- 
menced); but, these servants being abused, 
last of all God sent them his Son, who had 
been in his bosom. (3.) They must believe 
that times of refreshing will come from the 
presence of the Lord (v. 19), and that they 
will be the times of the restitution of all 
things, v.21. There is a future state, another 
life after this; those times will come from 
the presence of the Lord, from his glorious 
appearance at that day, his coming at the 
end of time. The absence of the Lord oc- 
casions many of the securities oi sinners and 
the distrusts of saints; but his presence is 
hastening on, which will for ever silence 
both. Behold, the Judge standeth before the 
door. The presence of the Lord will intro- 
duce, [1.] The restitution of all things (v. 21), 
the new heavens, and the new earth, which 
will be the product of the dissolution of all 
things (Rey. xxi. 1), the renovation of the 
whole creation, which is that which it grieves 
after, as its present burden under the sin of 
man is that which it groans under. Some 
understand this of a state on this side the 
end of time; but it is rather to be under- 
stood of that end of all things which God 
hath spoken of by the mouth of ali his holy 
prophets since the world began; for this is 
that which Enoch, the seventh from Adam, 
prophesied of (Jude 14), and the temvoral 
judgments which the other prophets foretold 
‘were typical of that which the apostle calls 
the eternal judgment. This is more clearly 
and plainly revealed in the New Testament 
than it had been before, and all that receive 
the gospel have an expectation of it. ([2.] 
With this will come the times of refreshing 
(v. 19), of consolation to the Lord’s people 
like a cool shade to those that have borne the 
burden and heat of the day. All Christians 
look for a rest that remains for the peowle of 
God, after the travails and toils of their pre- 
sent state, and, with the prospect of this, 
they are borne up under their present suf- 
ferings and carried on in their present ser- 
vices. The refreshing that then comes from 
the presence of the Lord will continue eter- 
nally in the presence of the Lerd 


BE tall ebise OR ee yakst di “eines ) 
They must repent, must bethink themselves 


of what they have done amiss, must return 


to their right mind, admit a second thought, 


‘and submit to the convictions of it; they 


must begin anew. Peter, who had himself 
denied Giniet repented, and he would have 
them to do so too. (2.) They must be con- 
verted, must face about, and direct both their 
faces and steps the contrary way to what 
they had been; they must return to the Lord 
their God, from whom they had revolted. 
It is not “enough to repent of sin, but we 
must be converted from it, and not return to 
it again. They must not only exchange the 
profession of Judaism for that of Chris- 
tianity, but the power and dominion of a car- 
nal, worldly, sensual mind, for that of holy, 
heavenly, and_ divine principles and affec- 
tions. (3.) They must hear Christ, the 
great prophet: “ Him shall you hear in all 
things whatsoever he shall say unto you. 
Attend his dictates, receive his doctrine, 
submit to his government. Hear him with 
a divine faith, as prophets should be heard, 
that come with a divine commission. Him 
shall you hear, and to him shall you subscribe 
with an implicit faith and obedience. Hear 
him in all things; let his laws govern all 
your actions, and his counsels determine all 
your submissions. Whenever he has a 
mouth to speak, you must have an ear to 
near. Whatever he saith to you, though 
ever so displeasing to flesh and blood, -bid it 
welcome.” Speak, Lord, for thy servant 
hears. A good reason is here given why we 
should be observant of, and obedient to, the 
word of Christ ; for it is at our peril if we 
turn a deaf ear to his call and a stiff neck to 
his yoke (v. 23): Every soul that will not 
hear that prophet, and be directed by what 
he saith, shall be destroyed from among the 
people. The destruction of the city and 
nation, by war and famine, was threatened 
for slighting the prophets of the Old Testa- 
ment; but the destruction of the soul, a spi- 
ritual and eternal destruction, is threatened 
for slighting Christ, this great prophet. 
Those that will not be advised by the Saviour 
can expect no other than to fall into the 
hands of the destroyer. 

3. He tells them what they might expect. 

(1.) That they should have the pardon of 
their sins; this is always spoken of as the 
great privilege of all those that embrace the 
gospel (v. 19): Repent, and be converted, that 
your sins may be blotted out. This implies, 
[1.] That the remission of sin is the blotting 
of it out, as a cloud is blotted out by the 
leams of the sun (Isa. xliv. 22), as a debt is 
crossed and blotted out when it is remitted. 
It intimates that when God forgives sin he 
remembers it no more against the sinner; it 
is forgotten, as that which is blotted out; 
all the bitter things written against the sin- 
ner (Job xiii. 26) are wiped out as it were 
with a sponge; it is the cancelling of a bond, 


the vacating ofa judg 
cannot expect our sins - 
unless we repent of them. 
them to God. Though C: 1 
purchase the remission of sin, } 
may have the benefit of that purel 
forgiveness of our sins, we must 
be converted : if no repentance, no m 
(3.] Hopes of the pardon of sin —— 
pentance should be a powerful induceme 
to us to repent. ent, that 
be blotted ane aaa aren 
gelical which flows from an ehension of 
the mercy of God in Christ, ant the Bopes of 
pardon. This was the first and 
ment, Repent, for the kingdom of iia bs 
hand. [4.] The most comfortable fruit 
the forgiveness of our sins will be when the 
times of refreshing shall come ; if our sins be — 
forgiven us, we have now reason to be of 
good cheer; but the comfort will | _ com- 
plete when the pardon shall be all 
open court, and our justification publishe 
before angels and men—when whom he has jt 
tified, them he glorifies, Rom. viii. 30. . 
now we are the sons of God (1 John iii. 2), 
now we have our sins blotted out; but dz 
doth not yet appear what are the blessed 
fruits of it, till the times of refreshing shall fi 
come. During these times of toil and 
flict (doubts and fears within, troubles and 
dangers without) we cannot have that 4 
satisfaction of our pardon, and in it, that we By 
shall have when the refreshing times come, — aad 
which shall wipe away all tears. A poe 
(2.) That they should have the comfort o 
Christ’s coming (v. 20, 21): “‘ He shall 
Jesus Christ, the same Jesus, the very : 
that before was preached unto you ; 
must not expect another diagonal 
other gospel, but the continuance and com- 
pletion of this; you must not expect: another 
prophet like unto Jesus, as Moses’ yo 
expect another like unto him; for, 
the heavens must receive him till t 3 
the restitution of all things; i. ae Vg 
repent and be converted, rier ty so a 
want of him ; some way or other he shall b 
seen of you.” [1.] We must not expect 
Christ’s personal presence with us in t ue 
world ; for the heavens, which received him in 
out of the sight of ‘the disciples, must reta 
him till the end of time. To that seat of the jel 3% 
blessed his bodily presence is confined, and rh, 
will be to the end of time, the accomplish- os 
ment of all things (so it may. be read); : 
therefore those dishonour him, and deceive 
themselves, who dream of his corporal pre- ‘ 
sence in the eucharist. It is 
state of trial and probation that the 
Redeemer should be out of sight, because 
we must live by that faith in him which i $8 27 
the evidence of things not seen ; because he ? 
must be believed on in the world, he must be 
received up into glory. Dr. Hammond reals 
it, Who must receive the heavens, thatis, who 
must receive the ibe and ‘aint of tins he 


_ Peter’s address after 
world ; he must reign till all be made subject 
to him, ¥ Cor. xv. 25; Ps. Ixxv. 2. [2.] 
Yet it is promised that he shall be sent to 
all that repent and are converted (v. 20): 
“ He shall send Jesus Christ, who was 
preached to you by his disciples, both before 
and since his resurrection, and is, and will 
be, all in all to them.” first, “ You shall 
have his spiritual presence. He that is sent 
into the world shall be sent to you; you 
shall have the comfort of his being sent ; he 
shall be sent among you in his gospel, which 
shall be his tabernacle, his chariot of war.” 
Secondly, “ He shall send Jesus Christ to 
destroy Jerusalem, and the nation of unbe- 
_ lieving Jews, that are enemies to Christ and 

Christianity, and to deliver his ministers and 

people from them, and give them peace in the 

profession of the gospel, and that shall be a 

time of refreshing, in which you shall share.” 

Then had the churches rest; so Dr. Ham- 

mond, Thirdly, “'The sending of Christ to 

judge the world, at the end of time, will be a 

lessing to you; you shall then lift up your 
heads with joy, knowing that your redemption 
draws nigh.’ It seems to refer to this, for 

till then the heavens must receive him, v. 21. 

As God’s counsels from eternity, so his pre- 

dictions from the beginning of time, had a 

reference to the transactions of the last day, 

when the mystery of God shall be finished, as 
he had declared to his servants the prophets, 

Rey. x. 7. The institution of all things in 

the church had an eye to the restitution. of 

ali things at the end of time. 

4. He tells them what ground they had to 
expect these things, if they were converted 
to Christ. ‘Though they had denied him, 
and put him to death, yet they might hope 
to find favour through him, upon the account 

of their being Israelites. For, 

(1.) As Israelites, they had the monopoly 

of the grace of the Old Testament; they 
were, above any other, God’s favourite na- 


_ tion, and the favours God bestowed upon 


them were such as had a reference to the 
Messiah, and his kingdom: Yow are the 
children of the prophets, and of the covenant. 
A double privilege. [1.] They were the 
children, that is, the disciples, of the pro- 
phets, as children at school; not sons of the 
prophets, im the sense that we read of such 
in the Old Testament, from Samuel and 
downward, who were, or are, trained up to 
be endued with the spirit of prophecy ; but 
you are of that people from among whom 
prophets were raised up, and to whom 
prophets were sent. It is spoken of as a 
great favour to Israel that God r ised up of 
_ ther sons for prophets, Amos ii. 11. All the 
inspired writers, both of the Old and New 
Testament, were of the seed of Abraham; 
and it was their honour and advantage that 
unto them were committed the oracles of God, 
Rom. iii. 2. Their government was consti- 
tuted by prophecy, that is, by divine revela- 
tion; and by it their affairs were for many 


tad bs ay 
CHAP, IT. 


TED pagel FE REIS 
Ae ics f 


ih ro Ns ek , a ” . 


healing the cripple. 
ages very much managed. See Hos. xu. i3. 
By a prophet the Lord brought Israel out of 
Egypt, and by a prophet was he preserved. 
Those of the latter ages of the church, when 
prophecy had ceased, might yet be fitly 
called the children of the prophets, because 
they heard, though they did not know, the 
voices of the prophets, which were read in their 
synagogues every sabbath day, ch. xiii. 27. 
Now this should quicken them to embrace 
Christ, and they might hope to be accepted 
of him; for their own prophets had foretold 
that this grace should be brought unto them 
at the revelation of Jesus Christ (1 Pet.i. 13), 
and therefore ought not to be neglected by 
them, nor should: be denied to them. Those 
that are blessed with prophets and prophecy 
(as all are that have the scriptures) are con- 
cerned not to receive the grace of God 
therein in vain. We may apply it particu- 
larly to ministers’ children, who, if they plead 
their parentage effectually with themselves, as 
an inducement to be faithful and forward in 
religion, may comfortably plead it with God, 
and hope that the children of God’s servants 
shall continue. [2.] They were the children, 
that is, the heirs, of the covenant which God 
made with our Fathers, as children in the 
family. God’s covenant was made. with 
Abraham and his seed, and they were that 
seed with whom the covenant was made, and 
on whom the blessings of the covenant were 
entailed: “ ‘The promise of the Messiah was 
made to you, and therefore if you forsake 
not your own mercies, and do not by an ob- 
stinate infidelity put a bar in your own door, 
you may hope it shall be made good to you.” 
That promise here mentioned, as the princi- 
pal article of the covenant, In thy seed shali 
all the kindreds of the earth be blessed, 
though referring principally to Christ 
(Gal. iii. 16), yet may include the church 
also, which is his body, all believers, that 
are the spiritual seed of Abraham. All the 
kindreds of the earth were blessed in having a 
church for Christ among them; and those 
that were the seed of Abraham according to 
the flesh stood fairest for this privilege. If 
all the kindreds of the earth were to be 
blessed in Christ, much more that kindred, 
his kinsmen according to the flesh. 

(2.) As Israelites, they had the first offer 
of the grace of the New Testament. Be- 
cause they were the children of the prophets 
and the covenant, therefore to them the Re- 
deemer was first sent, which was an encou- 
ragement to them to hope that if they did 
repent, and were converted, he should he yet 
further sent for their comfort (v. 20): He 
shall send Jesus Christ, for to you first he 
hath sent him, v. 26. Unto you first, you 
Jews, though not to you only, God, having 
raised up his Son Jesus, appointed and au- 
thorized him to be a prince and a Saviour, 
and, in confirmation cf this, raised him from 
the dead, sent him to bless you, to make a 
tender of his blessing to you, especially that 


Pa: 


KS 


Aa 


Peter and John 


THE ACTS. a 


grea: blessing of turning every one of you; which naturally we cleave; the : 
jrom his iniquities ; and therefore it concerns; divine grace is to turn us from it, nay, 


you to receive this blessing, and turn from | turn us against it, that we may not only % 
rp ct 


your iniquities, and you may be encouraged 
to hope that you shall. [1.] We are here 
told whence Christ had his mission: God 
saised up his Son Jesus, and sent him. God 
saised him up when he constituted him a 
prophet, owned him by a voice from heaven, 
and filled him with his Spirit without mea- 
sure, and then sent him; for to this end he 
raised him up, that he might be his commis- 
sioner to treat of peace. He sent him to 
bear witness of the truth, sent him to seek 
and save lost souls, sent him against his 
enemies, to conquer them. Some refer the 
raising of him up to the resurrection, which 
was the first step towards his exaltation; 
this was, as it were, the renewing of his 
commission ; and though, having raised him 
up, he seemed presently to take him from 
us, yet he did really send him afresh to us in 
his gospel and Spirit. [2.] To whom he 
was sent: “ Unto you first. You of the seed 
of Abraham, you that are the children of the 
prophets, and of the covenant, to you is the 
tender made of gospel grace.” ‘The personal 
ministry of Christ, as that of the prophets, 
was confined to the Jews; he was not then 
sent but to the lost sheep of the house of 
Israel, and he forbade the disciples he then 
sent forth to go any further. After his resur- 
rection, he was to be preached indeed to all 
nations, but they must begin at Jerusalem, 
Luke xxiv. 47. And, when they went to 
other nations, they first preached to the 
Jews they found therein. They were the 
first-born, and, as such, had the privilege of 
the first offer. So far were they from being 
excluded for their putting Christ to death, 
that, when he is risen, he is first sent to 
them, and they are primarily intended to 
have benefit by his death. [3.] On what 
errand he was sent: “ He is sent to you first, 
to bless you ; this is his primary errand, not 
to condemn you, as you deserve, but to jus- 
tify you, if you will accept of the justification 
offered you, in the way wherein it is offered ; 
but he that sends him first to bless you, if 
ue refuse and reject that blessing, will send 

im to curse you with a curse,” Mal. iv. 6. 
Note, First, Christ’s errand into the world was 
to bless us, to bring a blessing with him, for the 
Sun of righteousness rose with healing under his 
wings ; and, when he left the world, he left a 
blessing behind him, for he was parted from 
the disciples as he blessed them, Luke xxiv. 
51. He sent his Spirit to be the great bless- 
ing, the blessing of blessings, Isa. xiv. 3. 
It is by Christ that God sends blessings to 
us, and through him only we can expect to 


‘receive them. Secondly, The great blessing 


wherewith Christ came to bless us was the 
turning of us away from our iniquities, the 
saving of us from our sins (Matt. i. 21), to 
turn us from sin, that we may be qualified to 
receive all other blessings. Sin is that to 


sake it, but hate it. The gospel has 


tendency to do this, not only as it requires — 


us, every one of us, to turn from our iniqui- 
ties, but as it promises us grace to enable.us 
to do so. “Therefore, do your part; repent, 
and be converted, because Christ is ies to 
do his, in turning you from your iniquities, 
and so blessing you.” 


CHAP. IV. 


Iv going over the last two chapters, where we met with so many 
good things that the apostles did, 1 wondered what was become 
of the scribes and Pharisees, and chief priests, that they did not 
appear to contradict and oppose them, as they had used tc treat 
Christ himself; surely they were so confounded at first with the 
pouring out of the Spirit that they were for a time struck dumb! 
But I find we have not lost them; their forces rally again, and 
here we have an encounter between them and the apostles; for 
from the beginning the gospel met with opposition. Here, |. 
Peter and John are taken up, upon a warrant from the priests, 
and committed to jail, ver. 1—4. Il. They are examined by a 
committee of the great sanhedrim, ver. 5—7. Ill. They bravely 
avow what they have done, and preach Christ to their perse- 
cutors, ver. 8—l2. IV. Their persecutors, being unable to answer 
them, enjoin them silence, threatening them if they go on tu 
preach the gospel, and so dismiss them, ver. 13—22. V. They 
apply to God by prayer, for the further operations of that grace 
which they had already experienced, ver. 23—30. VI. God owns 
them, both outwardly and axe, by manifest tokens of his 
presence with them, ver. 31—33, VII. The believers had their 


hearts knit together in holy love, and enlarged their charity w ~ 


the poor, and the church flourished more than ever, to the glory 
of Christ, ver. 33—37. 


AS as they spake unto the people, 
the priests, and the captain of 
the temple, and the Sadducees, came 
upon them,. 2 Being grieved that 
they taught the people, and preached 
through Jesustheresurrection from the 
dead. 3 And they laid hands on 
them, and put them in hold unto the 
next day: for it was now eventide, 
4 Howbeit many of them which heard 
the word believed: and the number 


of the men was about five thousand. 

We have here the interests of the king- 
dom of heaven successfully carried on, and 
the powers of darkness appearing against 
them to puta stop to them. Let Christ’s 
servants be ever so resolute, Satan’s agents 
will be spiteful; and therefore, let Satan’s 
agents be ever so spiteful, Christ’s servants 
ought to be resolute. 

I. The apostles, Peter and John, went on 
in their work, and did not labour in yain. 
The Spirit enabled the ministers to do their 
part, and the people theirs. 

1. The preachers faithfully deliver the doc- 
trine of Christ: They 
to all that were within hearing, v. 1. t 
they said concerned them all, and they spoke 
it openly and publicly. They taught the 


people, still taught the people knowledge : 


taught those that as yet did not believe, 
for their conviction and conyersion; and 
taught those that did believe, for their com- 
fort and establishment. They preached through 
Jesus the resurrection from the dead. ‘The 
doctrine of the resurrection of the dead, (1.) 
Was verified in Jesus; this they proved, that 


oke unto the people, . 


ips yy 
“Oh 


the first, the chief, that should rise from the 
flead, ch. xxvi. 23. They preached the 
resurrection of Christ as their warrant for 
what they did. Or, (2.) It is secured by him 
all believers. The resurrection of the 
ad includes all the happiness of the future 
state. Thisthey preached through Jesus Christ, 
attainable through him (Phil. ii. 10, 11), and 
through him only. They meddled not with 
matiers of state, but kept to their business, 
and preached to the people heavenas their end 
and Christ astheir way. See ch. xvii. 18. 

2. ‘The hearers cheerfully receive it (v. 4): 
Many of those who heard the word believed ; 
not all—perhaps not the most, yet many, to 
the number of about five thousand, over and 


above the three thousand we read of before. 


See how the gospel got ground, and it was 
the effect of the pouring out of the Spirit. 
Though the preachers were persecuted, the 
word prevailed; for sometimes the church’s 


_ suffering days have been her growing days: 


the days of her infancy were so. 

Il. The chief priests and their party now 
made head against them, and did what they 
could to crush them; their hands were tied 
awhile, but their hearts were not in the least 
changed. Now here observe, 1. Who they 


were that appeared against the apostles. 


They were the priests; you may be sure, 


‘m the first place, they were always sworn 


enemies to Christ and his gospel; they were 
as jealous for their priesthood as Cesar for 
his monarchy, and would not bear one they 
thought their rival now, when he was 

reached as a priest, as much as when he 
himself preached as a prophet. With them 
was joined the captain of the temple, who, it 
is supposed, was a Roman officer, governor 
of the garrison placed in the tower of An- 
tonia, for the guard of the temple: so that 


still here were both Jews and Gentiles con- 


federate against Christ. The Sadducees also, 
who denied the being of spirits and the future 
state, were zealous against them. ‘One 


- would wonder” (saith Mr. Baxter) “ what 


should make such brutists as the Sadducees 
were to be such furious silencers and perse- 
cutors. If there is no life to come, what 
harm can other men’s hopes of it do them? 
But in depraved souls all faculties are vi- 
tiated. A blind man has a malignant heart 
and a cruel hand, to this day.”” 2. How 
they stood affected to the apostles’ preach- 
ing: They were grieved that they taught 
the people, v. 2. It grieved them, both that 
the gospel doctrine was preached (was so 
preached, so publicly, so boldly), and that 
the people were so ready to hear it. They 
thought, when they had put Christ to such 
an ignominious death, his disciples would 
ever after be ashamed and afraid to own 
him, and the people would have invincible 
prevulices against his doctrine; and now 
it vexed them to see themselves disap- 
poirted, and that his gospel got ground, in- 
Vol. VIII. 


: CHAP. | 
- Jesus Christ had risen from the dead, as 


ba scr al ey ea) Aw eee 


‘ee 


= 


‘Iv. by the sanhedrim 
stead of losing it. The wicked shal! see it, 
and be grieved, Ps. cxii. 10.’ They were 
grieved at that which they should have re- 
joiced in, at that which angels rejoice in. 
Miserable is their case to whom the glory of 
Christ’s kingdom is a grief; for, since the 
glory of that kingdom is everlasting, it fol- 
lows of course that their grief will be ever- 
lasting too. It grieved them that the apostles 
preached through Jesus the resurrection from 
the dead. The Sadducees were grieved that 
the resurrection from the dead was preached ; 
for they opposed that doctrine, and could 
not bear to hear of a future state, to hear it 
so well attested. The chief priests were 
grieved that they preached the resurrection 
of the dead through Jesus, that he should 
have the honour of it; and, though they 
professed to believe the resurrection of the 
dead against the Sadducees, yet they would 
rather give up that important article than 
have it preached and proved to be through 
Jesus. 3. How far they proceeded against 
the apostles (v. 3): They laid hands on them 
(that is, their servants and officers did at 
their command), and put them in hold, com- 
mitted them to the custody of the proper 
officer until the next day; they could not 
examine them now, for it was even-tide, and 
yet would defer it no longer than till next 
day. See how God trains up his servants 
for sufferings by degrees, and by less trials 
prepares them for greater; now they resist 
unto bonds only, but afterwards to blood. 

5 And it came to pass on the mor- 
row, that their rulers, and elders, and 
scribes, 6 And Annas the high priest, 
and Caiaphas, and John, and Alexan- 
der, and as many as were of the kin- 
dred of the high priest, were gathered 
together at Jerusalem. 7 And when 
they had set them in the midst, they 
asked, By what power, or by what 
name, have ye done this? 8 Then 
Peter, filled with the Holy Ghost, 
said unto them, Ye rulers of the 
people, and elders of Israel, 9 If we 
this day be examined of the good 
deed done to the impotent man, by 
what means heismade whole; 10 Be 
it known unto you all, and to all the 
people of Israel, that by thename of Je- 
sus Christ of Nazareth, whom ye cru- 
cified, whom God raised from the dead, 
even by him doth this man stand here 
before you whole. 11 This is the stone 
which was set at nought of you build- 
ers, which is become the head of the 
corner. 12 Neither is there salvation 
in any other: for there is none other 


name under heaven given among men, 
25 


L 


‘eRe as Rane AE 


- 


RO ee 


+ 


& 


Peter and John examine 

whereby we must be saved. 
when they saw the boldness of Peter 
and John, and perceived that they 
were unlearned and ignorant men, 
they marvelled ; and they took know- 
ledge of them, that they had been 
with Jesus. 14 And beholding the. 
man which was healed standing with 
them, theycould saynothing against it. 

We have here the trial of Peter ‘and John 
before the judges of the ecclesiastical court, 
for preaching a sermon concerning Jesus 
Christ, and working a miracle in his name. 
This is charged upon them as acrime, which 
was the best service they could do to God 
or men. 

T. Here is the court set. An extraordinary 
court, it should seem, was called on purpose 
upon this occasion. Observe, 1. The time 
when the court sat (v. 5)}—on the morrow ; 
not in the night, as when Christ was to be 
tried before them, for they seem not to have 
been so hot upon this prosecution as they 
were upon that; it was well if they began to 
relent. But they adjourned it to the mor- 
row, and no longer; for they were impatient 
to get them silenced, and would lose no 
time. 2. The place where—in Jerusalem 
(v. 6); there it was that he told his disciples 
they must expect to suffer hard things, as he 
had done before them in that place. This 
seems to come in here as an aggravation of 
their sin, that in Jerusalem, where there were 
so many that looked for redemption before 
it came, yet there were more that would not 
look upon it when it did come. How is 
that faithful city become a harlot! See 
Matt. xxiii. 37. 
Jerusalem’s standing in her own light that 
Christ beheld the city, and wept over it. 3. 
The judges of the court. (1.) Their general 
character: they were rulers, elders, and 
scribes, v. 5. The scribes were men of 
learning, who came to dispute with the 
apostles, and hoped to confute them. The 
rulers and elders were men in power, who, 
if they could not answer them, thought they 
could find some cause or other to silence 
them. If the gospel of Christ had not been 
of God, it could not have made its way, for 
it had both the learning and power of the 
world against it, both ‘the colleges of the 
scribes and the courts of the elders. (2.) 
The names of some of them, who were most 
considerable. Here were Annas and Caia- 
phas, ringleaders in this persecution ; Annas 
the president of the sanhedrim, and Caiaphas 
the high priest (though Annas is here called 
so) and father of the house of judgment. It 
should seem that Annas and Caiaphas ex- 
ecuted the high* priest’s office alternately, 
year for year. ‘These two were most 
active against Christ; then Caiaphas was 
high priest, now Annas was ; however they 
were both equally malignant. capa Chriss 


13 Now | and espa 


power, or by what name, have you 


It was in the foresight of |and the resurrection of the dead, 


son of Annas; and Alexander is nm 
by Josephus as a man that made a 
that time. There were others: lik 
were of the kindred of the high p 
having dependence on him, and e: 
from him, would be sure to sa 
and vote with him against 
Great relations, and not good, 
snare to many. 

II. The prisoners are arraigned, v. ee 1. Mae 
They are brought to the bar; they set them 
in the midst, for the sanhedrim sat in acircle, re é 
and those who had any thing to do in the 
court stood or sat in the midst of : Nr 
(Luke ii. 46), so Dr. Lightfoot. Thus a ny 
scripture was fulfilled, The assembly” e 
wicked has enclosed me, Ps. xxii. 16. a sx 
compassed me about like bees, Ps. exviii, 12. Ae 
They were seated on every side. 2.The 
question they asked them was, “By a, ee 


i. 


By what authority do you these thi 
(the same question that they had asked thei a 
Master, Matt. xxi. 23): “ Who commis- — * 
sioned you to preach such a doctrine as_— 
this, and empowered you to work such a 
miracle as this? You have no warrant pris 
license from us, and therefore are account-— wy 
able to us whence you have your warrant.” nv 
Some think this question was grounded 
upon a fond conceit that the very naming of 
some names might do wonders, as ch. xix. 
13. The Jewish exorcists made use of the. ; < 
name of Jesus. Now they would know 
what name they made use of im their cure, 
and consequently what name they set them- 
selves to advance in their prea we 


knew very well that they preached = 


tes 
a 
ee 


Fl 


healing of the sick, through Jesus (@. a 
yet they asked them, to tease them, an 

try if they could get any thing out of them oe 
that looked criminal. asiat see 


III. The plea they put in, the design of — 
which was not so ae to clear and secure — ie 
themselves as to advance the name and ho- 
nour of their Master, who had told them: ‘ 
their being brought before governors a 
kings would give them an opportunity of 
preaching the gospel to those to whoms oth 
wise they could not have had access, aj 
should be a testimony against them 
xiii. 19. Observe, : 
1. By whom this plea was drawn up: | 
was dictated by the Holy Ghost, who fitted 
Peter more than before for this occasion, 
apostles, with a holy negligence of their 
preservation, set themselves to preach ah 
as he had directed them to do in such a | case, 
and then Christ made good to them his pro; 
mise, that the Holy Ghost should them Er: 
in, that same hour what they er ee 
Christ’s faithful advocates shall never aot 


ie N 

instructions, Mark xiii. 11. Pigg 
2. To whom it was given in. Peter, who 

is still the chief speaker, addresses himself %y 
a 
gs eg 
Neely 7 % 


he judges of the court, as the rulers of the 


fy Maite and elders of Israel ; for the wicked- 


ness of those in power does not divest them 
of their power, but the consideration of the 
power they are entrusted with should prevail 
o divest them of their wickedness. “ You 
are rulers and elders, and should know more 
than others of the signs of the times, and not 
pose that which you are bound by the duty 
of your place to embrace and advance, that 
is, ‘the kingdom of the Messiah; you are 
rulers and elders of Israel, God’s people, and 
if you mislead them, and cause them to err, 
you will have a great deal to answer for.” 

3. What the plea is: itis a solemn decla- 
ration, 

1.) That what they did was in the name of 
Jesus Christ, which was a direct answer to 
the question the court asked them (v. 9, 10): 
“Tf we this day be examined, be called to an 


account as crimimals, so the word signifies, 


for a good deed (as any one will own it to be) 
done to the impotent man,—if this be the 
ground of the commitment, this the matter of 
the indictment,—if we are put to the question, 
by what means, or by whom, heis made whole, 
we have an answer ready, andit is the same 
we gave to the people (ch. iii. 16), we will re- 


_ peat it to you, as that which we will stand by. 
Be it known to you all who pretend to be ig- 


norant of this matter, and not to you only, 
Out to all the people of Israel, for they are all 
concerned to know it, that by the name of 


_ Jesus Christ, that precious, powerful, prevail- 


ing name, that name above every name, even 
by him whom you in contempt called Jesus 
of Nazareth, whom you crucified, both rulers 
and people, and whom God hath raised from 
the dead and advanced to the highest dig- 
nity and dominion, even by him doth this man 
stand here before you whole, a monument of 
fhe power of the Lord Jesus.” Here, [1.] 
Ge justifies what he and his colleague had 
‘done in curing the Jame man.. It was a good 
deed ; it was a kindness to the man that had 
begged, but could not work for his living ; a 
kindness to the temple, and to those that 
went in to worship, who were now freed from 
the noise and clamour of this common beg- 
gar. ‘Now, if we be reckoned with for this 
good deed, we have no reason to be ashamed, 
1 Pet. ii. 20; ch. iv. 14,16. Let those be 
ashamed who bring us into trouble for it.” 
Note, It is no new thing for good men to 
suffer ill for doing well. Bene agere et male 
pati vere Christianum est—To do well and to 
suffer punishment is the Christian’s lot. [2.] 
He transfers all the praise and glory of this 
good deed to Jesus Christ. “It is by him, 
and not by any power of ours, that this man 
is cured.” The apostles seek not to raise an 
interest for themselves, nor to recommend 
themselves by this miracle to the good opi- 


nar. 


before the sanhedrim 
this Jesus: “Itis he whom you crucified, 
look how you will answer it ;” im order to the 
bringing of them to believe in Christ (for he 
aims at no less than this) he endeavours to 
convince them of sin, of that sin which, one 
would think, of all others, was most likely to 
startle conscience—their putting Christ to 
death. Let them take it how they will, Pe- 
ter will miss no occasion to tell them of it. 
[4.] He attests the resurrection of Christ as 
the strongest testimony for him, and against 
his persecutors: “ They crucified him, but 
God raised him from the dead; they took 
away his life, but God gave it to him again, 
and your further opposition to his interest 
will speed no better.” He tells them that 
God raised him from the dead, and they 
could not for shame answer him with that 
foolish suggestion which they palmed upon 
the people, that his disciples came by night and 
stole him away. [5.] He preaches this to all 
the bystanders, to be by them repeated to all 
their neighbours, and commands all manner 
of persons, from the highest to the lowest, 
to take notice of it at their peril: “Be it known 
to you all that are here present, and it shall 
be made known to all the people of Israel, 
wherever they are dispersed, in spite of all 
your endeavours to stifle and suppress the 
notice of it: as the Lord God of gods knows, 
so Israel shall know, all Israel shall know, 
that wonders are wrought in the name of Je-~ 
sus, not by repeating it as a charm, but be- 
lieving in it as a divine revelation of grace and 
good-will to men. 

(2.) That the name of this Jesus, by the 
authority of which they acted, is that name 
alone by which we can be saved. He passes 
from this particular instance to show that it 
is not a particular sect or party thatis design- 
ed to be set up by the doctrine they preached, 
and the miracle they wrought, which people 
might either join with or keep off from at 
their pleasure, as it was with the sects of the 
philosophers and those among the Jews ; but 
that it is a sacred and divine institution that 
is hereby ratified and confirmed, and which 
all people are highly concerned to submit to 
and come into the measures of. It is not an 
indifferent thing, but of absolute necessity, 
that people believe in this name, and call 
upon it. [1.] Weare obliged to it in duty to 
God, anf@ in compliance with his designs (v. 
11): “This ts the stone which was set at 
nought of you builders, you that are the rulers 
of the people, and the elders of Israel, that 
should be the builders of the church, that 
pretend to be so, for the church is God’s 
building. Here was a stone offered you, to 
be put in the chief place of the building, to 
be the main pillar on which the fabric might 
entirely rest; but you set it at nought, re- 
jected it, would not make use of it, but threw 


nion of the court; but, “ Let the Lord alone {it by as good for nothing but to make a step- 
be exalted, no matter what becomes of us.” ping-stone of; but this stone is now become 
[3.] He charges it upon the judges them-| the head of the corner; God has raised up 
selves, that they had been the murderers of! this Jesus whom you rejected, and, by setting 


Feter and John examined 


him at his right hand, has made him both 
the corner stone and the head stone, the cen- 
tre of unity and the fountain of power.” 
Probably St. Peter here chose to make use of 
this quotation hecause Christ had himself 
made use of it, in answer to the demand of 
the chief priests and the elders concerning 
his authority, not long before this, Matt. xxi. 
42. Scriptnre is a tried weapon in our spi- 
ritual conflicts: let us therefore stick to it. 
[2.] We are obliged to it for our own in- 
terest. We are undone if we do not take 
shelter in this name, and make it our refuge 
and strong tower; for we cannot be saved 
out by Jesus Christ, and, if we be not eter- 
nally saved, we are eternally undone (v. 12) : 
Neither is there salvation in any other. As 
there is no other name by which diseased 
bodies can be cured, so there is no other by 
which sinful souls can be saved. .“ By him, 
and him only, by receiving and embracing 
his doctrine, salvation must now be hoped 
for by all. For there is no other religion in 
the world, no, not that delivered by Moses, by 
which salvation can be had for those that do 
not now come into this, at the preaching of 
it.’ So Dr. Hammond. Observe here, 
First, Our salvation is our chief concern, and 
that which ought to lie nearest to our hearts 
—our rescue from wrath and the curse, and 
dur restoration to God’s favour and blessing. 
Secondly, Our salvation is not in ourselves, 
nor can be obtained by any merit or strength 
of our own; we can destroy ourselves, but we 
cannot save ourselves. Thirdly, There are 
among men many names that pretend to be 
saying names, but really are not so; many 
institutions in religion that pretend to settle 
a reconciliation and correspondence between 
God and man, but cannot do it. Fourthly, 
It is only by Christ and his name that those 
favours can be expected from God which are 
necessary to our salvation, and that our ser- 
vices can be accepted with God. This is the 
honour of Christ’s name, that it is the only 
name whereby we must be saved, the only 
name we have to plead in all our addresses 
to God. This name is given. God has ap- 
pointed it, and it is an inestimable benefit 
freely conferred upon us. It is given under 
heaven. Christ has not only a great name in 
heaven, but a great name under heaven ; for 
he has all power both in the. upper and in 
the lower world. It is given among men, who 
need salvation, mén who are ready to perish. 
We may be saved by his name, that name of 
his, The Lord our righteousness ; and we 
cannot be saved by any other. How far those 
may find favour with God who have not the 
knowledge of Christ, nor any actual faith in 
him, yet live up to the light they have, it is 
not our business to determine. But this we 
know, that whatever saving favour such may 
receive it is upon the account of Christ, and 
for his sake only; so that still there is no sal- 
vation in any other. I have surnamed thee, 
though thou hast not known me, Isa. xlv. 4. 


THE 


in the prosecution, by p 
Now was fulfilled that prom 
that he would give them a 
such as all their adversaries sh 
to gainsay nor resist. ' 

1. They could not deny the cure of the 
lame man to be both a good deed and a mi- 
racle, He was there standing with Peter and 
John, ready to attest the cure, if there were 
occasion, and they had nothing to say against 
it (v. 14), either to disprove it or to dispat 
it. It was well that it was not the sabbath 
day, else they would have had that to say 
against it. 

2. They could not, with all their pomp 
and power, face down Peterand John. This 
was a miracle not inferior to the cure of the 
lame man, considering both what cruel bloody 
| enemies these priests had been to the name 
| of Christ (enough to make any one tremble 
that appeared for him), and considering what 
cowardly faint-hearted advocates those dis- 
ciples had lately been for him, Peter particu- 
larly, who denied him for fear of a silly maid ; 


John, v.13. Probably there was something 
extraordinary and very surprising in their 
looks ; they appeared not only undaunted ky 
the rulers, but daring and daunting to them; - 
they had something majestic im their fore- 
heads, sparkling in their eyes, and command- 
ing, if not terrifying, in their voice. ‘They 
set their faces like a flint, as the prophet, Isa. 
1.7; Ezek. iii. 9. The courage of Christ’s 
faithful confessors has often been the confusion 
of their cruel persecutors. Now, (1-) Weare 
here told what increased their wonder : They 
perceived that they were unlearned and ignorant 
men. They enquired either of the apostles or 
themselves or of others, and found that they 
were of mean extraction, born in Galilee, that 
they were bred fishermen, and had no learned 
education, had never been ‘at any university, 
were not brought up at the feet of any of the 
rabbin, had never been conversant in courts, 
camps, or colleges ; nay, perhaps, talk to 
them at this time upon any point in natural 
philosophy, mathematics, or politics, and you © 
will find they know nothing of the matter ; 
and yet speak to them of the Messiah and his 
kingdom, and they speak with so much clear. ~ 
ness, evidence, and assurance, so pertinently 
and so fluently, and are so ready in the scrip- 
tures of the Old Testament relating to it, that 
the most learned judge upon the bench is not 
able to answer them, nor to enter the lists 
with them. They were ignorant men—iédi@rat, 
private men, men that had not any public 
character nor employment; and dienefore 
they wondered they should have such high 
pretensions. They were idiots (so the word © 
signifies): they looked upon them with as 
much contempt as if they had been mere na- 
turals, and expected no more from them, 
which made them wonder to see what free- 
dom they took. ‘. We are told what 


yet now they see the boldness of Peter and Pe 


~" 
v 


: ; e: they took knowledge of them that they 
had been with Jesus; they, themselves, it is 


_ probable, had seen them with him in the 


_ temple, and now recollected that they had 


_- seen them; or some of their servants or those 


about them informed them of it, for they 
would not be thought themselves to have 
taken notice of such inferior people. But 
when they understood that they had been with 
Jesus, had been conversant with him, attend- 
ant on him, and trained up under him, they 
knew what to impute their boldness to ; nay, 
their boldness in divine things was enough 
to show with whom they had had their edu- 
cation. Note, Those that have been with 
Jesus, in converse and communion with him, 


have been attending on his word, praying in 


e *. 
*. 


in this name. 


_ them, and commanded them not to 


his name, and celebrating the memorials of 
his death and resurrection, should conduct 
themselves, in every thing, so that those who 
converse with them may take knowledge of 
them that they have been with Jesus ; and this 
makes them so holy, and heavenly, and spi- 
ritual, and cheerful ; this has raised them so 
much above this world, and filled them with 
another. One may know that they have been 
in the mount by the shining of their faces. 
15 But when they had commanded 
them to go aside out of the council, 
they conferred among themselves, 
_ 16 Saying, What shall we do to these 
men? for that indeed a notable mi- 
_racle hath been done by them 7s ma- 
nifest to them that dwell in Jerusa- 
lem; and we cannot deny ié. 17 But 
that it spread no further among the 
people, let us straitly threaten them, 
that they speak henceforth to no man 
18 And they called 


speak at all nor teach in the name of 
Jesus. 19 But Peter and John an- 
swered and said unto them, Whether 


it be right in the sight of God to 


hearken unto you more than unto 
God, judge ye. 20 For we cannot 
but speak the things which we have 
seen and heard. 21 So when they 


_ had further threatened them, they 
_ let them go, finding nothing how they 
- might punish them, because of the 
people: for all men glorified God for 


that which was done. 22 For the 
man was above forty years old, on 
whom this miracle of healing was 
showed. , 

_ We have here the issue of the trial of Pe- 


ter and John before the council. They came 
off now with flying colours, because they 


and by less trials be prepared for greater. 
They now but run with the footmen ; hereafter 
we shall have them contending with horses, 
Jer. xii. 5. 

I. Here is the consultation and resolution 
of the court about this matter, and their pro- 
ceeding thereupon. 

1. The prisoners were ordered to withdraw 
(v. 15): They communded them to go aside out 
of the council, willing enough to get clear of 
them (they spoke so home to their con- 
sciences), and not willing they should heax 
the acknowledgments that were extorted 
from them; but, though they might not hear 
them, we have them here upon record. ‘The 
designs of Christ’s enemies are carried on in 
close cabals, and they dig deep, as if they 
would hide their counsels from the Lord. 

2. A debate arose upon this matter: They 
conferred among themselves ; every one is de- 
sired to speak his mind freely, and to give 
advice upon this important affair. Now the 
seripture was fulfilled that the rulers would 
take counsel together against the Lord, and 
agaist his anointed, Ps. ii. 2. The question 
proposed was, What shall we do to these men ? 
v. 16. If they would have yielded to the con- 
vincing commanding power of truth, it had 
been easy to say what they should do to these 
men. ‘They should have placed them at the 
head of their council, and received their doc- 
trine, and been baptized by them in the 
name of the Lord Jesus, and joined in fel. 
lowship with them. But, when men will not 
be persuaded to do what they should do, it 
is no marvel that they are ever and anon at a 
loss what to do. The truths of Christ, if 
men would but entertain them as they should, 
would give them no manner of trouble or 
uneasiness ; but, if they hold them or imprison 
them in unrighteousness (Rom. i. 18), they 
will find them a burdensome stone that they 
will not know what to do with, Zech. xii. 3. 

3. They came at last to a resolution, in 
two things :— 

(1.) That it was not safe to punish the 
apostles for what they had done, Very will- 
ingly would they have done it, but they had 
not courage to do it, because the people 
espoused their cause, and cried up the 
miracle; and they stood now in as much awe 
of them as they had done formerly, when 
they durst not lay hands on Christ for fear 
of the people. By this it appears that the 
outcry of the mob against our Saviour was a 
forced or managed thing, the stream soon re- 
turned to its former channel. Now they 
could not find how they might punish Peter 
and John, what colour they might have for 
it, because of the people. They knew it would 
be-an unrighteous thing to punish them, and 
therefore should have been restrained from it 
by the fear of God; but they considered it 
only as a dangerous thing, and therefore were 
held in from it only by the fear of the peope 
For, [1.] The people were convinced of the 


Noel OS 5 ih celal 
‘ before the sanhedrim. 
r wonder in a g-eat measure to | must be trained up to sufferings by degrees, 


. 


ae te ee ak gee 


yywordy on known miracle; it was 
known that they did it in Christ’s name, and 
that Christ himself had often done the like 
before. This was a known instance of the 
power of Christ, and a proof of his doctrine. 
‘That it was a great miracle, and wrought for 
the confirmation of the doctrine they preached 
(for it was a. sign), was manifest to all that 
dwelt in Jerusalem: it was an cpinion uni- 
versally received, and, the miracle being 
wrought at the gate of the temple, universal 
notice was taken of it; and they themselves, 
with all the craftiness and all the effrontery 
they had, could not deny it to be a true miracle ; 
every body would have hooted at them if they 
had. They couldeasily deny it to their owncon- 
sciences, but not tothe world. The proofs of 
the gospel were undeniable. [2.] They went 
further, and were not only convinced of the 
truth of the miracle, but all men glorified God 
for that which was done. Even those that 
were not persuaded by it to believe in Christ 
were yet so affected with it, as a mercy toa 
poor man and an honour to their country, 
that they could not but give praise to God 
for it; even natural religion taught them to 
lo this. And,if the priests had punished 
Peter and John for that for which all men 
glorified God, they would have lost all their 
mterest in the people, and been abandoned 
as enemies both to God and man. Thus 
therefore their wrath shall be made to praise 
God, and the remainder thereof shall be re- 
strained. 

(2.) That it was nevertheless necessary to 
silence them for the future, ». 17,18. They 
could not prove that they had said or done any 
thing amisa, and yet they must no more say 
nor do what they have done. All their care 
is that the doctrine of Christ spread no further 
among the people ; as if that healing institu- 
tion were a plague begun, the contagion of|1 
which must be stopped. See how the malice 
of hell fights against the counsels of heaven ; 

«God will have the knowledge of Christ to 
spread all the world over, but the chief 
priests would have it spread no further, 
which he that sits in heaven laughs at. Now, 
to prevent the further spreading of this doc- 
trine, [1.] They charge the apostles never to 
preachitanymore. Beitenacted by theirautho- 
rity (which they think every Israelite is bound 
im conscience to submit to) that no man speak 
at allnor teach in thename of Jesus, v.18. We 
do not find that they give them any reason 
why the doctrine of Christ must be suppress- 
ed; they cannot say it is false or dangerous, 
or of any ill tendency, and they are ashamed 


_ to own the true reason, that it testifies 


against their hypocrisy and wickedness, and 
shocks their tyranny. But, Stat pro ratione 
voluntas—They can assign no reason but their 
will. “‘ We strictly charge and command you, 
not only that you do not preach this doctrine 
publicly, but that you speak henceforth to no 
man,not to any particular person privately, 


truth of the miracle ; it was a notable beak 4 


silencing of faithful ministe 
those under a bushel er 1 
the world. [2.] They threater 
do, strictly threaten t 
This court will reckon itself hi, 
if they do, and they shall fall u 
pleasure. Christ had not only then 
to preach the gospel to every creature, but 
had promised to bear them out in it, and re- 
ward them for it. Now these priests not 
only forbid the preaching of the gospel, but 
threaten to punish it as a heinous crime; but & 
those who know how to put a just value w 
Christ’s promises know how to put a just i 
contempt upon the world’s threatenings, — 
though they be threatenings of Bangi that 
it breathes out, ch. ix. 1. *7 
II. Here is thi courageous ecmibeitien of 
the prisoners to go on im their work, not. 
withstanding the resolutions of this court, 
and their declaration of this resolution, v. 19, » 
20. Peter and John needed not confer toge- 
ther, to know one another's minds (for ey: 
were both actuated by one and the same 
Spirit), but agree presently in the same sen t 
timents, and jointly put in the answer: — 
“* Whether it be right in the sight of God, to i 
whom both you and we are accountable, ta 
hearken unto you more than unto God, we ¥ 
peal to yourselves, judge you ; for we cannot 
forbear speaking to every body the things 
which we have seen and heard, and are our- — 
selves full of, and are charged to a 
The prudence of the serpent ube have di- 
rected them to be silent, and, phe HA ‘could 
not with a good conscience promise that they 
would not preach the gospel any more, yet 
they needed not tell the rulers that they would. 
But the boldness of the lion directed ‘them ; 
thus to set both the authority and the ma- 
lignity of their persecutors at defiance. They 3 
do, in effect, tell them that they are resolved — 
to go on in preaching, and justify themselves 
in it with two things:—1. The command ot 
God: “ You charge us not to preach ee 
gospel; he has charged us to preach it, 
committed it to us as a trust, requiring us upon ‘ 
our allegiance faithfully to “dispense it; cae 
whom must we obey, God or you?” "Here 
they appeal to one of the communes notitie — 
—to a settled and acknowledged magim’in the “ 
law of nature, that if men’s commands and 
God’s interfere God’s commands must take — 
place. It is a rule in the common law of — 
England that if any statute be made con- 
trary to the law of God it is null and void. 
Nothing can be more absurd than to hearken 
unto weak and fallible men, that are fellow- 
creatures and felldw-subjects, more than unto bs 
a God that is infinitely wise and holy, our 
Creator and sovereign Lord, and the Judge 
to whom we are allaccountable. The case is 
so plain, so uncontroverted and self-evident, 
that we will venture to leave it to yourse: 
to judge of it, though you are biassed and — 


_ God; for his judgment, we are sure, is ac- 
C01 to truth, and therefore by that we 
ught to govern ourselves. 2. The con- 
ctions of their consciences. Even if they 
had not had such an express command from 
_ heaven to preach the doctrine of Christ, yet 
_ they could not but speak, and speak publicly, 
_ those things which they had seen and heard. 
__ Like Elihu, they were full of this matter, and 
__ the Spirit within them constrained them, they 
_ must speak, that they might be refreshed, 
_ Job xxxii. 18, 20. (1.) They felt the in- 
_ fluence of it upon themselves, what a blessed 
_ change it had wrought upon them, had 
_ brought them into a new world, and there- 
fore they could not but speak of it: and those 
_ speak the doctrine of Christ best that have 
_ felt the power of it, and tasted the sweetness 
of it, and have themselves been deeply affected 
_ with it; itis as a fire in their bones, Jer. xx. 9. 
“2.) They knew the importance of it to others. 
_ They look with concern upon perishing souls, 
and know that they cannot escape eternal 
ruin but by Jesus Christ, and therefore will 
be faithful to them in giving them warning, 
and showing them the right way. They are 
things which we have seen and heard, and 
_ therefore are fully assured of ourselves: and 
_ things which we only have seen and heard, 
and therefore, if we do not publish them, who 
_ will? Who can? Knowing the favour, as well 
__as the terror of the Lord, we persuade men; 
_ for the love of Christ and the love of souls 
_ constrain us, 2 Cor. v. 11, 14. 
_ UL Gere is the discharge of the prisoners 


< 


_ decrees; they knew how to keep men in awe 
with their excommunication (John ix. 22), 
and thought they could have the same in- 
_ fluence upon the apostles that they had upon 
_ other men; but they were deceived, for they 
had been with Jesus. They threatened thems, | 
and that was all they did now: when they 
had dom this they let them go, 1. Because 
they durst not contradict the people, who 
glorified God for that which was done, and 
would have been ready (at least they thought 
so) to pull them out of their seats, if they had 
Be: pre the apostles for doing it. As rulers 
by the ordimance of God are made a terror 
_ and restraint to wicked people, so people are 
_ sometimes by the providence of God made a 
_ terror and restraint to wicked rulers. 2. Be- 
cause they could not contradict the miracle: 
For (v. 22) the man was above forty years old 


; 
P 
g 


; 


on whom this miracle of healing was shown. 
And therefore, (1.) The miracle was so much 
_ the greater, he having been lame from his 
mother’s womb, ch. iii. 2. The older he grew 
_ ‘he more inveterate the disease was, and the 


' 


: Can you think ‘it right in the| more hardly cured. 
: of God to break a divine command in| into years, and have been long accustomed to 
_ obedience to a human injunction? That is| evil, are cured of their spiritual impotency to 
a right indeed which is right in the sight of | good, and thereby of their evil customs, the 


lf those that are grown 


power of divine grace is therein so much the 
more magnified. (2.) The truth of it was so 


much the better attested; for the man being - 


above forty years old, he was able, like the 
blind man whom Christ healed, when he was 
asked, to speak for himself, John ix. 21 

23 And being let go, they went to 
their own company, and reported all 
that the chief. priests and elders had 
said unto them. 24 And when they 
heard that, they lifted up their voice 
to God with one accord, and said, 
Lord, thou art God, which hast 
made heaven, and earth, and the sea, 
and all that in them is: 25 Who by 
the mouth of thy servant David hast 
said, Why did the heathen rage, and 
the people imagine vain things? 26 
The kings of the earth stood up, and 
the rulers were gathered together 
against the Lord, and against his 
Christ. 27 For of a truth against 
thy holy child Jesus, whom thou 
hast anointed, both Herod, and Pon- 
tius Pilate, with the Gentiles, and 
the people of Israel, were gathered to- 
gether, 28 For to do whatsoever 
thy hand and thy counsel determined 
before to be done. 29 And now, 
Lord, behold their threatenings: and 
grant unto thy servants, that with all 
poldness they may speak thy word, 
30 By stretching forth thine hand to 
heal; and that signs and wonders 
may be done by the name of thy holy. 
child Jesus. 31 And when they had 
prayed, the place was shaken where 
they were assembled together; and 
they were all filled with the Holy 
Ghost, and they spake the word of 
God with boldness. 


We hear no more at present of the chief 
priests, what they did when they had dis- 
missed Peter and John, but are to attend 
those two witnesses. And here we have, 

I. Their return to their brethren, the apos- 
tles and ministers, and perhaps some private 
Christians (v. 23): Being let go, they went to 
their own company, who perhaps at this time 
were met together in pain for them, and pray- 
ing for them; as ch. xii. 12. As soon as 
ever they were at liberty, they went to their 
old friends, and returned to their church-fel- 
lowship. 1. Though God had highly honour- 
ed them, in calling them out to be his wit- 


to ther company. 


The aposiles return 
nesses, and enabling them to acquit themselves 
so well, yet they were not puffed up with the 
honour done them, nor thought themselves 
thereby exalted above their brethren, but went 
to their own company. No advancement in 
gifts or usefulness should make us think our- 
selves above either the duties or the privileges 
of the communion of saints. 2. Though their 
enemies had severely threatened them, ‘and en- 
deavoured to break their knot, and frighten 
them from the work they were jointly engaged 
in, yet they went to their own company, and 
feared not the wrath of their rulers. They might 
have had comfort, if, being let go, they had 
retired to their closets, and spent some time 
m devotion there. But they were men ina 
public station, and must seek not so much 
their own personal satisfaction as the public 
good. Christ’s followers do best in company, 
provided it be in their own company. 

II. The account they gave them of what 
had passed: ‘They reported all that the chief 
priests and elders had said to them, adding, 
no doubt, what they were enabled by the 
grace of God to reply to them, and how their 
trial issued. They related it to them, 1. 
That they might know what to expect both 
from men and from God in the progress of 
their work. From men they might expect 
every thing that was terrifying, but from God 
every thing that was encouraging; men would 
do their utmost to run them down, but God 
would take effectual care to bear them up. 
Thus the brethren in the Lord would wax 
confident through their bonds, and their ex- 

eriences, as Phil.i. 14. 2. That they might 

ave it recorded in the history of the church, 
for the benefit of posterity, particularly for 
the confirmation of our faith touching the 
resurrection of Christ. The silence of an 
adversary, in some cases, is next door to the 
consent and testimony of an adversary. These 
apostles told the chief priests to their faces 
that God had raised up Jesus from the dead, 
and, though they were a body of them toge- 
ther, they had not the confidence to deny it, 
but, in the silliest and most sneaking manner 
amaginable, bade the apostles not to tell any 
body of it. 3. That they might now join 
with them in prayers and praises; and by 
such a concert as this God would be the more 
glorified, and the church the more edified. 
We should therefore communicate to our 


‘brethren the providences of God that relate 


to us, and our experience of his presence with 
us, that they may assist us in our acknow- 
ledgment of God therein. 

III. Their address to God upon this occa- 
sion: When they heard of the impotent ma- 
lice of the priests, and the potent courage 
of the sufferers, they called their company 
together and went to prayer: They lifted up 
their voice to God uith one accord, v. 24. 
Not that it can be supposed that they all said 
the same words at the same time (though it 
was possible they might, being all inspired 
by one and the same Spirit), but one in the 


“THE ‘ACTS. 


name of the rest ih sped yy 
and the rest joined with hin 
one mind (so the word signi 
went along with him, and so, ' 
spoke, they all prayed; one lifted 
and, in concurrence with him, they all 
up their hearts, which was, in effect, lifting 
up their voice to God; for thoughts are ap 
words to God. Moses cried unto God, when | 3 
we find not a word said. Now in this solemn 
address to God we have, = et 
1. Their adoration of God as the Creator { BX 
of the world (v. 24):. With one mind, and so, 
in effect, with one mouth, they glorified God, — i 
Rom. xv. 6. They said, “ 0. Lord, thou art — 
God, God alone; Aéorora, thou art our Mas- ny 
ter and sovereign Ruler” (so the word signi. _ 
fies), “thou art God; God, and not man; 
God, and not the work of men’s hands; the _ 
Creator of all, and not the creature of men’s 
fancies. Thou art the God who hast made 
héaven, und earth, and the sea, the upper and 
lower world, and all the creatures that are ina 
both.” Thus we Christians distinguish our- i 
selves from the heathen, that, while they — 
worship gods which they have made, we are fos 
worshipping the God that made us and 
the world. And it is very proper to i ry 
our prayers, as well as our creed, with a 
acknowledgment of this, that God is La Fa-— 
ther almighty, Maker of heaven and earth, and 
of all things visible and invisible. Though _ 
the apostles were at this time full of the 
mystery of the world’s redemption, yet they 
did not forget nor overlook the history of the _ 
world’s creation; for the Christian religie S tat 
was intended to confirm and improve, not to — 
eclipse nor jostle out, the truths and dictates 
of natural religion. Iti is a great encourage- 
ment to God’s servants, both in doing work ~ 
and suffering work, that they serve the God — 
that made all things, and therefore has the — . 
disposal of their times, and all events concern- Va 
ing them, and is able to strengthen them un- a 
der all their difficulties. And, if we give x 
the glory of this, we may take the comfort 
of it. ‘ i, 
2. Their reconciling themselves to the , 
present dispensations of Providence, by re- 
flecting upon those scriptures in the Old — 
Testament which foretold that the be 
of the Messiah would meet with such oppo»: 
sition as this at the first setting of it up in 
the world, v. 25, 26. God, who made heaven 
and earth, cannot meet with any [effectual] — 
opposition to his designs, since none dare [at _ 
least, can prevailingly | dispute or contest — 
with him. Yea, thus it was written, thus he 
spoke by the mouth, thus he wrote by the pen, _ 
of his servant David, who, as appears oo 
was the penman of the second psalm, and 
therefore, most probably, of the first, and 
other psalms that are not ascribed to 
other, though they have not his name in the ~ 
title. Let it not therefare be a surprise to 
them, nor any discouragement to any in em- 
bracing their doctrine. for the scripture must 


‘ 


oo wee eee 


oo en 


and to crush all the interests of it. 
prove vain things in the issue, no thanks to’ 


fulfilled. {t was foretold, Ps. ii. 1, 2, (1) 
hat the heathen would rage at. Christ and 
s kingdom, and be angry at the attempts to 


set it up, because that would be the pulling 
_ down of the gods of the heathen, and giving 


a check to the wickedness of the heathen. (2.) 


ers of it, to discountenance the subjects of it, 
If they 


those who imagined them. (3.) That the 
kings of the earth, particularly, would stand 
up in opposition to the kingdom of Christ, 
as if they were jealous (though there is no 
occasion for their being so) that it would in- 
terfere with their powers, and intrench upon 
their prerogatives. The kings of the earth 
that are most favoured and honoured by 
divine Providence, and should do most for 


God, are strangers and enemies to divine 


grace, and do most against God. (4.) That 
the rulers would gather together against God 
and Christ; not only monarchs, that have the 
power in their single persons, but where the 
power is in manyrulers, councils, and senates, 
they gather together, to consult and decree 
against the Lord and against his Christ— 
against both natural and revealed religion. 
What is done against Christ, God takes as 


done against himself. Christianity was not 


only destitute of the advantage of the counte- 
nance and support of kings and rulers (it 
had neither their power nor their purses), 
but it was opposed and fought against by 
them, and they combined to run it down and 
yet it made its way. 

3. Their representation of the present ac- 
complishment of those predictions in the 
enmity and malice of the rulers against Christ. 
What was foretold we see fulfilled, v. 27, 28. 


It is of a truth—it is-certainly so, it is too 


plain to be denied, and in it appears the truth 


of the prediction that Herod and Pilate, the 


two Roman governors, with the Gentiles (the 
Roman soldiers under their command), and 
with the people of Israel (the rulers of the 
Jews and the mob that is under their influ- 
ence), were gathered together in a confederacy 
against thy holy child Jesus whom thou hast 
anointed. Some copies add another circum- 
stance, év 79 woe cov ravry—in this thy holy 
city, where, above any place, he should have 
been welcomed. But herein they do that 
which thy hand and thy counsel determined 


_ before to be done. See here, (1.) The wise 


and holy designs God had concerning Christ. 
He is here called the child Jesus, as he was 
called (Luke ii. 27, 43) in his infancy, to in- 
timate that even in his exalted state he is not 
ashamed of his condescensions for us, and 
that he continues meek and lowly in heart. 
In the height of his glory he is the Lamb of 
God, and the child Jesus. But he is the holy 
child Jesus (so he was called, Luke i. 35, that 
holy thing), and thy holy child; the word 
sigmities both a sen and a servant =a.da cov. 


te eee eee 


ir ota 


He was the Son of God; and yet in the work 
of redemption he acted as his Father’s ser- 
vant (Isa. xlii. 1), My servant whom I uphold. 
It was he whom God anointed, both qualified 
for the undertaking and called to it; and 
thence he was called the Lord’s Christ, v. 26. 


_ That the people would imagine all the things ; And this comes in as a reason why they set 
- that could be against it, to silence the teach- 


themselves with so much rage and violence 
against him, because God had anointed him, 
and they were resolved not to resign, much 
less to submit to him. David was envied by 
Saul, because he was the Lord’s anointed. 
And the Philistines came up to seek David 
when they heard he was anointed, 2 Sam. v 
17. Now the God that anointed Christ deter- 
mined what should be done to him, pursuant 
to that anointing. He was anointed to be 
a Saviour, and therefore it was determined 
he should bea sacrifice to make atonement 
for sm. He must die—therefore he must 
be slain ; yet not by his own hands—there- 
fore God wisely determined before by what 
hands it should be done. It must be by the 
hands of those who will treat him as a crimi- 
nal and malefactor, and therefore it cannot 
be done by the hands either of angels or of 
good men; he must therefore be delivered 
into the hands of sinners as Job was, ch xvi. 
11. Andas David was delivered to Shimei 
to be made a curse (2 Sam. xvi. 11): The 
Lord has bidden him. God’s hand and his 
counsel determined it—his will, and his wis- 
dom. God’s hand, which properly denotes 
his executive power, is here put for his pur- 
pose and decree, because with him saying and 
doing are not two things, as they are with 
us. His hand and his counsel always agree ; 
for whatsoever the Lord pleased that did he. 
Dr. Hammond makes this phrase of God’s 
hand determining it to be an allusion to the 
high priest’s casting lots upon the two goats 
on the day of atonement (Lev. xvi. 8), in 
which he lifted up the hand that he hap- 
pened to have the lot for the Lord in, and 
that goat on which it fell was immediately 
sacrificed ; and the disposal of this lot was 
from the Lord, Prov. xvi. 33. Thus God’s 
hand determined what should be done, that 
Christ should be the sacrifice slain. Or, if 
I may offer a conjecture, when God’s hand is 
here said to determine, it may be meant, not 
of God’s acting hand, but his writing hand, 
as Job. xii. 26, Thou writest bitter thinys 
against us ; and God’s decree is said to be 
that which is written in the scriptures of truth 
(Dan. x. 21), and in the volume of the book it 
was written of Christ, Ps. xl. 7. It was 
God’s hund that wrote it, his hand according 
to his counsel. The commission was given 
under his hand. (2.) The wicked and un- 
holy instruments that were employed in the 
executing of this design, though they meant 
not so, netther did their hearts think so. Herod 
and Pilate, Gentiles and Jews, who had been 
at variance with each other, united against 
Christ. And God’s serving his own pur- 
poses by what they did was no excuse at ail 


of the discipies. 


i 


q 


‘ ge i nears 7 


Ya, = >) “a 
Mats oe 


hep 
‘tor their malice and wickedness in the doing 
of it, any more than God’s making the blood 
of the martyrs the secd of the church ex- 
tenuated the guilt of their bloody persecutors. 
Sin is not the less evil for God’s bringing 
good out of it, but*he is by this the more 
glorified, and will appear to be so when the 
mystery of God shall be finished. 

4. Their petition with reference to the case 
at this time. The enemies were gathered to- 
gether against Christ, and then no wonder 
that they were so against his ministers: the 


' disciple is not better than his Master, nor 


must expect better treatment; but, being 
thus insulted, they pray, 

) That God ‘would take cognizance of 
the malice of their enemies; Now, Lord, be- 
hold their threatenings, v.29. Behold them, 
as thou art said to behold them in the psalm 
before quoted (Ps. ii. 4), when they thought 
to break his bands asunder, and cast away his 
cords from them; he that sits in heaven 
laughs at them, and has them in derision ; and 
then the viryin, the daughter of Zion, may 
despise the impotent menaces even of the 
areat king, the king of Assyria, Isa. xxxvii. 
22. And now, Lord; ta viv there is an 
emphasis upon the now, to intimate that 
then is God’s time to appear for his people, 
when the power of their enemies is most 
daring and threatening. They do not dictate 
to God what he shall do, but refer themselves 
to him, like Hezekiah (Isa. xxxvii. 17): 
“Open thine eyes, O Lord, and see; thou 
knowest what they say, thou behoidest mis- 
chief and spite (Ps. x. 14); to thee we appeal, 
behold their threatenings, and either tie their 
hands or turn their hearts; make their wrath, 
as far as it is let loose, to praise thee, and 
the remainder thereof do thou restrain,” 
Ps. lxxvi. 10. It is a comfort to us that if we 
be unjustly threatened, and bear it patiently, 
we may make ourselves easy by spreading the 
case before the Lord. and leavmg it with him. 

(2.) That God, by his grace, would keep 
up their spirits, and animate them to go on 
cheerfully with their work: Grant unto thy 
servants that with all boldness they may speak 
thy word, though the priests and rulers have 
enjoined ‘them silence. Note, In threatening 
times, our care should not be so much that 
troubles may be prevented as that we may be 
enabled to go on with cheerfulness and resolu- 
tion in our work and duty, whatever troubles 
we may meet with. Their prayer is not, 
* Lord, behold their threatenings, and frighten 
them, and stop their mouths, and fill their 
faces with shame;” but, “ Behold their threat- 
enings, and animate us, open our mouths 
and fill our hearts with courage.’”” They do 
not pray, “Lord, give usa fair opportunity 
to'retire from our work, now that it is be- 
come dangerous” but, “‘ Lord, give us grace 
to go on in our work, and not to be afraid of 
the face of man.” Observe, [1.] Those that 
are sent on ‘God’s errands ought to deliver 
their message with boldness, with all bold- 


ness, wih Ri: 
to declare the whole cous 
is offended ; not doubting of 
nor of being borne out in 
God is to be sought unto 
speak his word with boldness, ai 
desire divine aids and | 
depend upon them, and ought to 
and go on in the strength of the Lord Go s 
[3.] The threatenings of our enemies, t 
are designed to berierieg aeannels pare i 


up to so much the more courage and 
tion in our work. Are they So ann 
fight against Christ? For shame, let not = 3; 
be sneaking that are for him. 4) 
(3.) That God would still give them power — 4 
to work miracles for the confirmation of the — 
doctrine they preached, which, by the cure of 
the lame man, they found to contribute very 
much to their success, and would contribute © > 
abundantly to their further progress: Lord, 
grant us boldness, by stretching forth ‘thy 3 
hand to heal. Note, Nothing emboldens 
faithful ministers more in their work than : 
the tokens of God’s presence with them, ia 
and a divine power going along with them. _ 
They pray, [1.] That God would stretch 
forth his hand to heal both the bodies and — BY 
souls of men; else in vain do they stretch — 
forth their Feaaps: either in p (sa. *4 
Ixv. 2), or in curing,. ch. ix. 17. [2 That . 
signs und wonders might be done by the name — if 
of the holy child Jesus, which would be con~ 
vincing to the people, and confounding to ‘the ap 
enemies. Christ had promised them a power Pass 
to work miracles, for the proof of their com- 
mission (Mark xvi. 17, 18); yet they must 
pray for it; and, though they rll ‘it, must 
pray for the continuance of it. Christhim- 
self must ask, and it shall be given him. Ys 
Observe, It is the honour of Christ that 
they aim at in this request, that the wonders — fe 
might be done by the name of Jesus, the — 
holy child Jesus, and his name shall have ~ 
all the glory. hig ip 
IV. The gracious answer God gave tothis 
address, not in word, but in power. 1. God, me 
gave them a sign of ‘the acceptance of their 
prayers (v. 31): When they had prayed (per- 
haps many of them prayed successively, one han 
by one, according to the rule (1 Cor. xiv. — 
31), and when they had concluded the work 
of the day, the place was shaken where they ah 
were assembled together ; there wasa strong 
mighty wind, such as that when the os ter 
was poured out upon them (ch. it. 1, 2); he 
shook the house, which was now their house — 
of prayer. This shaking of the place was 
designed to strike an awe upon them, to 
awaken and raise their expectations, and to 
give them a sensible token that God was 
with them of a truth: and perhaps it was - oy 
put them in mind of that propheey (Hag wy 
7), I will shake all nations, and will ‘ill thie) fis) 
house with glory. This was to show them what — ey | 
reason they had to fear Ged more, and then ye 


J 
“ok 

s sins ae « 
A emia § 


- 
' 


th 
who threatened his servants thus to tremble, 
for he cuts off the spirit of princes, and is ter- 
rible to the kings of the earth. The place was 


_ shaken, that their faith might be established 


and unshaken. 2. God gave them greater 
degrees of his Spirit, which was what they 
prayed for.’ Their prayer, without doubt, was 


accepted, for it was answered: They were all 


filled with the Holy Ghost, more than ever ; 
by which they were not only encouraged, 
but enabled to speak the word of God with 
boldness, and not to be afraid of the proud 


TM ee ty ee A eee 
of the church, 
named Barnabas, (which is, being in- 
terpreted, The son of consolation,) a 
Levite, and of the country of Cyprus, 
37 Having land, sold it, and brought 
ate money, and laid @ at the apostles’ 
eet. 


We have a general idea given us in these 
verses, and it is a very beautiful one, of the 
spirit and state of this truly primitive 
church; it is conspectus seculi—a view of 
that age of infancy and mnocence. 

I. The disciples loved one another dearly. 


and haughty looks of men. ‘he Holy Ghost} Behold, how good and how pleasant it was 


_ taught them not only what to speak, but how 


to speak. Those that were endued habi- 
tually with the powers of the Holy Ghost had 
yet occasion for fresh supplies of the Spirit, 
according as the various occurrences of their 
service were. They were filled with the Holy 
Ghost at the bar (v. 8), and now jilled with 
the Holy Ghost m the pulpit, which teaches 
us to live in an actual dependence upon the 
grace of God, according as the duty of every 
day requires; we need to be anoimted with 
fresh oil upon every fresh occasion. As in 
the providence of God, so im the grace of 
God, we not only in general lwe, and have 
our being, but move in every particular action, 
ch. xvii. 28. We have here an instance of 
the performance of that promise, that God 
will give the Holy Spirit to those that ask him 
(Luke xi, 13), for it was in answer to prayer 
that they were filled with the Holy Ghost: and 


~ we have also an example of the improvement 


of that gift, which is required of all on whom 


- it is bestowed; have it and use it, use it and 


have more of it. When they were filled with 


is, the Holy Ghost, they spoke the word with 


fi 


all boldness ; for the ministration of the Spirit 
is given to every man, to profit withal. Talents 
must be traded with, not buried. When they 
find the Lord God help them by his Spirit, they 
know they shall not be confounded, Isa. 1. 7. 
32 And the multitude of them that 
believed were of one heart and of one 
soul: neither said any of them that 
aught of the things which he pos- 
sessed was his own; but they had all 
things common. 33 And with great 
power gave the apostles witness of the 


_ resurrection of the Lord Jesus: and 


according as he had need. 


great gracewas upon themall. 34 Nei- 
ther was there any among them that 
lacked: for as many as were posses- 
sors of lands or houses sold them, 
and brought the prices of the things 
that were sold, 35 And laid them 
down at the apostles’ feet: and dis- 
tribution was made unto every man 
36 And 
Joses, who by the apostles was sur- 


to see how the multitude of those that be- 
heved were of one heart, and of one soul 
@. 32), and there was no such thing as dis- 
cord nor division among them. Observe 
here, 1. There were multitudes that be- 
lieved; even in Jerusalem where the ma- 
lignant influence of the chief priests was most 
strong, there were three thousand converted 
on one day, and five thousand on another, 
and, besides these, there were added to the 
church daily ; and no doubt they were all 
baptized, and made profession of the faith; 
for the same Spirit that endued the apostles 
with courage to preach the faith of Christ 
endued them with courage to confess it. 
Note, The increase of the church is the glory 
of it, and the multitude of those that be- 
lieve, more than their quality. Now the 
church shines, and her light is come, when 
souls thus fly like a cloud into her bosom, 
and like doves to their windows, Isa. lx. 1, 8 
2. They were all of one heart, and of one 
soul. ‘Though there were many, very many, 
of different ages, tempers, and conditions, 
in the world, who perhaps, before they be- 
lieved, were perfect strangers to one another, 
yet, when they met in Christ, they were as 
intimately acquainted as if they had known 
one another many years. Perhaps they 


| had been of different sects among the Jews, 


before their conversion, or had had discords 
upon civil accounts ; but now these were all 
forgotten and laid aside, and they were 
unanimous in the faith of Christ, and, being 
all joined to the Lord, they were joined to one 
another in holy love. This was the blessed 
fruit of Christ’s dyimg precept to his dis- 
ciples, to Jove one another, and his dying 
prayer for them, that they all might be one. 
‘We have reason to think they divided them- 
selves mto several congregations, or wor- 
shipping assemblies, according as their 
dwellings were, under their respective mi- 
nisters ; and yet this occasioned no jealousy 
or uneasiness; for ¢2ey were all of one heart, 
and one soul, notwithstanding; and loved 
those of other congregations as truly as those 
of their own. Thus it was then, and we 
may not despair of seeing it so again, when 
the Spirit shall be poured out upon us from 
on. high. 

If. The ministers went on in their work 


The liberality of . > THE ACTS!" "7a 


with great vigour and success (v. 33): With 

“great pcwer gave the apostles witness of the 
resurrection of the Lord Jesus. The doc- 
trine they preached was, the resurrection of 
Christ: a matter of fact, which served not 
only for the confirmation of the truth of 
Christ’s holy religion, but being duly ex- 
plained and illustrated, with the proper in- 
ferences from it, served for a summary of all 
the duties, privileges, and comforts of Chris- 
tians. The resurrection of Christ, rightly | 
understood and improved, will let us into 
the great mysteries of religion. By the 
great power wherewith the apostles attested 
the resurrection may be meant, 1. The great 
vigour, spirit, and courage, with which they 
published and avowed this doctrine; they 
did it not softly and diffidently, but with 
liveliness and resolution, as those that were 
themselves abundantly satisfied of the truth 
of it, and earnestly desired that others should 
beso too. Or, 2. The miracles which they 
wrought to confirm their doctrine. With 
works of great power, they gave witness to 
the resurrection of Christ, God himself, in 
them, bearing witness too. 

III. The beauty of the Lord our God shone 
upon them, and all their performances: Great 
grace was upon them all, not only all the apos- 
tles, but all the believers, ydprc peyadn—grace 
that had something great in it (magnificent 
and very extraordinary) was upon them all. 1. 
Christ poured out abundance of grace upon 
them, such as qualified them for great ser- 
vices, by enduing them with great power ; it 
came upon them from on high, from above. 
2. There were evident fruits of this grace in 
al] they said and did, such as put an honour 
upon them, and recommended them to the 
favour of God, as being in his sight of great 
price. 3. Some think it includes the favour 
they were in with the people. Every one 
saw a beauty and excellency in them, and 
respected them. 

IV. They were very liberal to the poor, 
and dead to this world. This was as great 
an evidence of the grace of God in them as 
any other, and recommended them as much 
to the esteem of the people. 

1. They insisted not upon property, which 
even children seem to havea sense of anda 
jealousy for, and which worldly people 
triumph in, as Laban (Gen. xxxi. 43): All 
that thou seest is mine; and Nabal (1 Sam. 
xxv. 11): My bread and my water. These 
believers were so taken up with the hopes of 
an inheritance in the other world that this 
was as nothing to them. No man said that 
aught of the things which he possessed was his 


him. They did not say 
own; for we can cal] 
sin. What we have in 
God’s than our own; we ha 
must use it for him, and are 
it tohim. No man said that w 
his own, idvov—his peculiar ; for he 


up, but very willing to lay out, and would 
straiten themselves to help their brethren. 
No marvel that they were of one heart and — 
soul, when they sat so loose to the wealth of — 
this world; for meum—mine, and tuwm— 
thine, are the great makebates. Men’s hold- 
ing their own, and grasping at more than 
their own, are the rise of wars and fightings. _ 
2. They abounded in charity, so that, in Be 
effect, they had all things common; for (v. 34) a, 
there was not any among them that lacked, 
but care was taken for their supply. Those 
that had been maintained upon the public 
charity were probably excluded when they 
turned Christians, and therefore it was fit 


that the church should take care of them. 


‘3 S 
at 
v. 34. Dr. Lightfoot computes that this was _ 
the year of jubilee in the Jewish nation, the _ 
fiftieth year (the twenty-eighth since they 
settled in Canaan fourteen hundred years 
ago), so that, what was sold that year being — 
not to return till the next jubilee, lands then © ; 
took a good price, and so the sale of those 
lands would raise the more money. Now, 
(1.) We are here told what they did with __ 
the money that was so raised: They laid it 
at the apostles’ feet—they left itto themtobe _ 
disposed of as they thought fit; probably hd 
they had their support from it; for whence 
else could they have it? Observe, The ay 
apostles would have it laid at their feet, in ers 
token of their holy contempt of the wealth 
of the world; they thought it fitter it should 


pointed to relieve the poor. : 
3. They did many of them sell 


own, v. 32. They did not take away property, | be laid at their feet than lodged in their 


but. they were indifferent to it. They did 
not call what they had their own, in a way 
of pride and vainglory, boasting of it, or 
trusting in it. They did not call it their 
awn, because they had, in affection, forsaken 
all for Christ, and were continually expecting 

be stripped of all for their adherence to 


hands or in their bosoms. Being laid there, 
it was not hoarded up, but distribution was 
made, by proper persons, unto every man ac. 
cording as he had need. Great care ought to 
be taken in the distribution of public charity, 
{1.] That it be given to such as have need, 
such as are not able to procure a competent 


‘a 


> 


, 


“< 


She 3 
y ‘ 


eric ante for themselves, through age, 
infancy, sickness, or bodily disability, or in- 
- capacity of mind, want either of ingenuity or 
_ activity, cross providences, losses, oppres- 
sions, or a numerous charge. Those who 
upon any of these accounts, or any other, 
have real need, and have not relations of 
their own to help them—but, above all, those 
that are reduced to want for well doing, and 
for the testimony of a good conscience, ought to 
be taken care of, and provided for, and, with 
such a prudent application of whatis given, 
as may be most for their benefit. [2.] 
That it be given to every man for whom it is 
intended, according as he has need, without 
partiality or respect of persons. It is a rule 
~ in dispensing charity, as well as in admi- 
nistering justice, wt parium par sit ratio— 
that those who are equally needy and equally 
deserving should be equally helped, and that 
_ the charity should be suited and adapted to 
the necessity, as the word is. 

(2.) Here is one particular person men- 
tioned that was remarkable for this generous 
charity: it was Barnabas, afterwards Paul’s 
colleague. Observe, [1.] The account here 
‘given concerning him, v.36. His name was 
Joses ; he was of the tribe of Levi, for there 
were Levites among the Jews of the disper- 
sion, who, it is probable, presided in their 
synagogue-worship, and, according to the 
duty of that tribe, taught them the good know- 


$4 _, ledge of the Lord. He was born in Cyprus, 
__ a great way off from Jerusalem, his parents, 


name after he associated with them. 


t 


val 


a 
. 
, 
’ 


; 
a 


ig 
“ 


; 


oo 


though Jews, having a settlement there. 
Notice is taken of the apostles’ changing his 
It is 

probable that he was-one of the seventy dis- 

ciples, and, as he increased in gifts and graces, 
_ grew eminent, and was respected by the 
apostles, who, in token of their value for 
_ him, gave him a name, Barnabas—the son of 


eer (so it properly signifies), he being 
en 


endued with extraordinary gifts of prophecy. 
But the Hellenist Jews (saith Grotius) called 
praying wapakdyoc, and therefore by that 
word it is rendered here: A son of exhorta- 
po some), one that had an excellent 
faculty of healing and persuading ; we have 
an instance of it, ch. xi. 22—24. A sonof 
consolation (so we read it); one that did him- 
self walk very much in the comforts of the 
Holy Ghost—a cheerful Christian, and this 
enlarged his heart in charity to the poor ; or 
one that was eminent for comforting the 
Lord’s people, and speaking peace to wound- 
ed troubled consciences ; he had an admirable 
facility that way. There were two among 
_ the apostles that were called Boanerges—sons 
of thunder (Mark iii. 17); but here was a son 
ef consolation with them. Hach had his 
several gift. Neither must censure the other, 
but both ease one another ; let the one search 
the wound, and then let the other heal it and 
vind it up. ([2.] Here is an account of his 
charity, and great generosity to the public 


“ 


CHAP. V. 


ETRE Sn ee 


Ananias and Sapphira, 


because of the eminency of his services after. 
wards in the church of God, especially in 
carrying the gospel to the Gentiles ; and, that 
this might not appear to come from any ill- 
will to his own nation, we have here his 
benevolence to the Jewish converts. Or per- 
haps this is mentioned because it was a 
leading card, and an example to others: He 
having land, whether in Cyprus, where he was 
born, or in Judea, where he now lived, or 
elsewhere, is not certain, but he sold it, not 
to buy elsewhere to advantage, but, as a 
Levite indeed, who knew he had the Lord 
God of Israel for his inheritance, he despised 
earthly inheritances, would be encumbered no 
more with them, but brought the money, and 
laid it at the apostles’ feet, to be given in 
charity. Thus, as one that was designed to 
be a preacher of the gospel, he disentangled 
himself from the affairs of this life: and he 
lost nothing upon the balance of the account, 
by laying the purchase-money at the apostles’ 
feet, when he himself was, in effect, numbered 
among the apostles, by that word of the Holy 
Ghost, Separate me Barnabas and Saul for 
the work whereunto I have called them, ch. xiii 
2. Thus, for the respect he showed to the 
apostles as apostles, he had an apostle’ 

reward. 


CHAP V. 


In this chapter we have, 1. The sin and punishment of Ananias 
and Sapphira, who, for lying to the Holy Ghost, were struck 
dead at the word of Peter, ver. I—11. II. The flourishing state 
of the church, in the power that went along with the preaching 
of the gospel, ver. 12—16. III. The imprisonment of the apostles, 
and their miraculous discharge out of prisou, with fresh orders 
to go on to preach the gospel, which they did, to the great vexa- 
tion of their persecutors, ver. 17—26. 1V. Their arraignment 
before the great sanhedrim, and their justification of themselves 
in what they did, ver. 27—33. V. Gamaliel’s counsel concerning 
them, that they should not persecute them, but let them alone, 
aud see what would come of it, and their concurrence, for the 
present, with this advice, in the dismission of the apostles with 
no more than a scourging, ver. 34—40. VI. The apostles’ cheer- 
ful progress in their work notwithstanding the prohibition laid 
upon them and the indignity done them, ver. 41, 42. 

UT acertain man named Ananias, 
with Sapphira his wife, sold a 
possession, 2 And kept back part 
of the price, his wife also being 
privy to it, and brought a certain 
part, and laid zé at the apostles’ feet. 

3 But Peter said, Ananias, why hath 

Satan filled thine heart to lie to the 

Holy Ghost, and to keep back part 

of the price of the land? 4 Whiles 

it remained, was it not thine own? 
and after it was sold, was it not in 
thine own power? why hast thou 
conceived this thing in thine heart? 
thou hast not lied unto men, but un- 
to God. 5 And Ananias hearing 
these words fell down, and gave up 
the ghost: and great fear came on all 
them that heard these things. 6 And 


the young men arose, wound him up, 


This is particularly taken notice of,|and carried him out, and buried him 


ie 


7 


a 
h 
2 
j 


‘Ine case 07 
7 And it was dbant ts space of “sit 
hours after, when his wife, not know- 
ng what was done, came in. 8 And 
Peter answered unto her, Tell me 
whether ye sold the land for so much ? 
And she said, Yea, for so much. 9 
Then Peter said unto her, How is it 
that ye have agreed together to tempt 
the Spirit of the Lord ? behold, the 
feet of them which have buried thy 
husband are at the door, and shall 
carry thee out. 10 Then fell she 
down straightway at his feet, and 
yielded up the ghost: and the young 
men came in, ‘and found her dead, 


-and, carrying Aer forth, buried her by 


her husband. 11 And great fear 
came upon all the church, and upon 
as many as heard these things. 


The chapter begins with a melancholy but, 
which puts a stop to the pleasant and agree- 
able prospect of things which we had im the 
foregoing chapters; as every man, so every 
church, in its best state has its but. 1. The 
disciples were very holy, and heavenly, and 
seemed to be all exceedingly good; dbué there 
were hypocrites among them, whose hearts 
were not right in the sight of God, who, when 
they were baptized, and took upon them the 
form of godliness, denied the power of godli- 
ness, and stopped short of that. There is a 
mixture of bad with good in the best societies 
on this side heaven ; tares will peer among 
the wheat until the harvest. It was the 
praise of the disciples that se came up to 
that perfection which Christ recommended to 
the rich young man—they sold what they had, 
and gave to the poor; but even that proved a 
cloak and cover of hypocrisy which was 
thought the greatest proof and evidence of 
sincerity. 3. The signs and wonders which 
the apostles wrought were; hitherto miracles 
of mercy; but now comes in a miracle of 
judgment, and here is an instance of severity 
following the instances of goodness, that 
God may be both loved and feared. Observe 
here, 

I. The sin of Ananias and Sapphira his 
wife. It is good to see husband and wife 
joining together in that which is good, but to 
be confederate in evil is to be like Adam and 
Eye, when they agreed to eat the forbidden 
fruit, and were one in their disobedience. 
Now their sin was, 1. That they were 
ambitious of being thought eminent dis- 
ciples, and of the first rank, when really 
they were not true disciples; they would 
pass for some of the most fruitful trees 
m Christ’s vineyard, when really the root of 
the matter was not found in them, They 
seid a possession, and brought the money 
as Barnabas did)*to the apostles’ feet, that 


the ht Sok aes be 
ey mt but mi 
and cried up, and stand so 
for preferment in the church, 
they thought would shortly s 
pomp and grandeur. Note, I 
that hypocrites may deny thems 
thing, but then it is foe serve 
another; they may forego their ce is ‘ 
vantage in one instance, with a prospect 
finding their account in somethir oe! 
Ananias and Sapphira would take upon 
a profession of Christianity, and make a fair — 
show in the flesh with it, and so would mock 
God, and deceive others, when they knew \2 
they could not go through with the Christian _ 
profession. It was commendable, and so far " 
it was right, in that rich yo man, that he — 
would not pretend to pe 8 when, if — 
it should come to a pinch, he knew he could — 
not come up to his terms, but he went aw 
sorrowful. Ananias and Sapphira oe 
they could come up to the terms, that they — 
might have the credit of being disciples, when — s 
really they could nol, and ap weds a Geena aa 
to discipleship. Note, It is often of fatal — ae 
consequence for people to go a ; 
length in profession than their inward esi f 
ciple will admit of. 2. That they were cove. 
tous of the wealth of the world, and distrustful — 
of God and his providence : They sold 

land, and perhaps then, in a pang of z 
designed no other than to dedicate the ‘aon ’ 
of the purchase-money to pious uses, and» 
made a vow, or at least conceived a full pur- _ 
pose, to do so; but, when the money me 
received, their heart failed them, and they 
kept back part of the price (v. 2), becausethey — 
loved the money, and thought it was too . 
much to part with at once, and to trust in the _ ‘ 
apostles’ hands, and because they knew not 
but they might want it themselves; ‘though _ 5 
now all things were common, yet it would — 
not be so long, and what should they do in a, 
a time of need, if they should leave themselves _ 
nothing to take to? They could not take 
God’s word that they should be provided for, 
but thought they would play a wiser part * 
than the rest had done, and lay up foraraimy 
day. Thus they thought to serve both God Y 
and mammon—God, by bringing part of the 
money to the apostles’ ies, and mammon, by 
keeping the other part im their own pockets; 

as if there were not an on i, 
to make up the whole to them, except they 
retained some in their own hands by way of - - 
caution-money. Their hearts were aaa, 

so they were found faulty, Hos. x. 2. ‘They 
halted between two ; if they had been thorough- , 
paced worldlings, they moni not have sold. 
their possession ; and, if they had been tho- — 
rough-paced Christians, they would not have 
detaimed part of the price. 3. That they i 
thought to deceive the apostles, and make 
them believe they brought the whole pur-— 
chase-money, when really it was but a part — 
They came with as good an assurance. andas hy 


Pe SD eee ee 
jee av Anantas and Sapphira 
impulse of the Holy Ghost, enabling them to 
a , and laid the money -at the apostles’ feet,\do an act so very great and generous; and 
as if it were their all. ‘They dissembled with !Ananias pretended that he was moved by the 

God and his Spirit, with Christ and his church 'Holy Ghost to do what he did, as others 
and ministers; and this was their sin. [were ; Whereas it appeared by his basenesa 

TL. The indictment of Ananias, which! that he was not under the influence of 

proved both his condemnation and execution ; good Spirit at all; for, had it been his wort 
for this sin. When he brought the foes lem would have been perfect. [2.] That le 


EA Tae 1 Ks ee 


a'show of piety sethdovetion, as any of 


x 


‘ 


¥ 
3 


and to be commended and encou-/ belied the Holy Ghost in the apostles, te 
raged, as others were, Peter took him to task | whom he brought the money; he misrepre- 
 ubout it. He, without any enquiry or exa-/ sented the Spirit they were actuated by, either 
mination of witnesses concerning it, charges | by a suspicion that they would not faithfully 


tie) 


him peremptorily with the crime, and aggra-| distribute what they were entrusted with 
_ Yates it, and lays a load upon him for it, (which was a base suggestion, as if they were 
: ing it to him in its own colour, v 3, 4. | false to the trust reposed in them), or by an 
_ The Spirit of God in Peter not only disco-| assurance that they could not discover the 
__vered the fact without any information (when |fraud. He belied the Holy Ghost whe by 
_ perhaps no man in the world knew it but the|what he did he would have it thought that 
man and his wife themselves), but likewise|those who are endued with the gifts of the 
__ discerned the principle of reigning infidelity |Holy Ghost might as easily be imposed upon 


. 


; 


¥ 


i“ 


heart of Ananias, which was at the 
bottom of it, and therefore proceeded against 
him so suddenly. Had it been a sin of infir- 
mity, through the surprise of a temptation, 
Peter would have taken Amanias aside, and 
have bidden him go home, and fetch the rest 
of the money, and t of his folly in at- 
tempting to put this cheat upon them; but 
he knew that his heart was fully set tn him to 
this evil, and therefore allowed him not 
Space 'to repent. He here showed him, 
1. The origin of his sin: Satan filled his. 


put it into his head, but hurried him on with 
resolution to do it. Whatever is contrary te 


that Ananias was one of those 


filled with his gifts, but, having provoked the 
to withdraw from him, now Sator 


= 
i his heart ; as, when the Spirit of the 


t departed from Saul, an evil spirit from 
God troubled him. Satan is a lying spirit ; 


“a he was was so in the mouth of Ahab’s prophets, 
and so he was in the mouth of Ananias, 
_ and by this made it appear that he filled his 


2. The sin itself: He lied to the Holy 
Ghost ; asin of such a heinous nature that 
he could not have been guilty of it if Satan 
had not filled his heart. 

(1.) The phrase which we render ‘ying to 
the Holy Ghost, WévoacOai ce ri zvedpa ro 
tytov, some read, to belie the Holy Ghost, 
which may be taken two ways: [1.] That he 


‘belied the Holy Ghost im himself; so Dr. 


Lightfoot takes it, and supposes that Ananias 
‘was not an ordinary believer, but a mimister, 


and one‘that had received the gift of the Holy ; 


‘Ghost with the hundred and twenty (for 
mention is made of him immediately after 
Barnabas); ‘yet he durst thus, by dissembling, 
belie and ‘shame that gift. Or thus; Those 
‘who had sold their estates, and laid the mo- 
ney at the apostles’ feet, did it by the special 


as other men ; like Gehazi, whom his master 
convicted of his error by that word, Went 
not my heart with thee? 2 Kings v. 26. li is 
charged upon the house of Israeland J dali, 
when, like Ananias here, they dealt very 
| treacherously, that they belied the Lord, say- 
| ing, Tt is not he, Jer. v. 11,12. Thus ‘Ana- 
nias thought the apostles were altog ther 
such as himself, and this was belying the 
Holy Ghost in them, as if he were not in them 
a discerner of spirits, whereas they had ali 
the gifts of the Spirit in them, which to others 


3 
i eart ; he not only suggested it to him, andj were divided severally. See 1 Cor. xu. 83— 


111. Those that pretend to an inspiration of 
the Spirit, in imposing upon the church their 


_ the good Spirit proceeds from the evil spirit, | own fancies, either in opinion or practice— 
_ and those hearts are filled by Satan in which 
- worldliness reigns, and has the ascendant. |they are carried on by their pride, cov tous- 
_ Some think 
_ that had received the Holy Ghost, and was 


that say they are moved from above wher 


esate or affectation of dominicn, belie the 
| Holy Ghost. 
| -(2.) But we read it, fo lie unto the Holy 
| Ghost, which reading is countenanced by v. 
\4, Thou hast not lied unto men, but unto God. 
[1.] Amanias told a lie, a deliberate lie, and 
| with a purpose to deceive; he told Peter that 
jae had sold a possession (house or lands) 
(and this was the purchase-money. Perhaps 
| he expressed himself in words that wer ca- 
pable of a double meaning, used some equi- 
vocations about it, which he thought m ight 
palliate the matter a little, and‘save him from 
-the guilt of a downright le: or perhaps he 
‘said nothing ; but it was all one, he did as 
the rest did who brought the whole price, 
and would be thought to do so, and expected 
the praise those had that did so, and the 
same privilege and access to the common 
stock as they had; and therefore it was an 
‘implicit —protestation that he brought the 
; whole price, as they did ; and this was a lie, 
for he kept back part. Note, Many are 
brought to gross lying by reigning pride, and 
affectation of the applause of men, particu- 
larly m works of charity to the poor. That 
therefore we may not be found boasting of a 
false gift given to us, or given by us (Prov. 
xxv. 14), we must not boast even of a true 


gif, which is the meaning of our Saviour’s 
caution in works of charity, Let not thy left 
hand know what thy right hand doeth. Those 
that boast of good works they never did, or 
promise good works they never do, or make 
the good works they do more or better than 
really they are, come under the guilt of Ana- 
nias’s lie, which it concerns us all to dread 
the thought of. ([2.] He told this lie to the 
Holy Ghost. It was not so much to the apo- 
stles as to the Holy Ghost in them that the 
money was brought, and that was said which 
was said, v. 4, Thou hast not lied unto men (not 
to men only, not to men chiefly, though the 
apostles be but men), but thou hast lied unto 
God. Hence it is justly inferred that the 
Holy Ghost is God; for he that lieth to the 
Holy Ghost lieth to God. “Those that lied to 
the apostles, actuated and acting by the Spirit 
of God, are said to lie to God, .because the 
apostles acted by the power and authority of 
God, whence it follows (as Dr. Whitby well 
observes) that the power and authority of the 
Spirit must be the power and authority of 
God.’’ And, as he further argues, “‘Ananias 
is said to lie to God, because he lied to that 
Spirit in the apostles which enabled them to 
discern the secrets of men’s hearts and ac- 
tions, which being the property of God alone, 
he that lies to him must therefore lie to God, 
because he lies to one who has the incommu- 
nicable property of God, and consequently 
the divine essence.” 

3. The aggravations of the sin (v. 4): 
While it remained, was it not thineown? And, 
after it was sold, was it not in thine own 
power? Which may be understood two ways: 
—(1.) “Thou wast under no temptation to 
keep back part of the price ; before it was sold 
it was thy own, and not mortgaged nor en- 
cumbered, nor any way engaged for debt; 
and when it was sold it was in thy own 
power to dispose of the money at thy plea- 
sure; so that thou mightest as well have 
brought the whole as a part. Thou hadst no 
debts to pay, perhaps no children to provide 
for; so that thou wast not under the influ- 
ence of any particular inducement to keep 
back part of the price. Thou wast a trans- 
gressor without a cause.” Or, (2.) “Thou 
wast under no necessity of selling thy land 
at all, nor bringing any of the money to the 
apostles’ feet. Thou mightest have kept the 
money, if thou hadst pleased, and the land 
too, and never have pretended to this piece 
of perfection.” This rule of charity the 
apostle gives, that people be not pressed, and 
» that it be not urged as of necessity, because 
God loves a cheerful giver (2 Cor. ix. 7), and 
Philemon must do a good work, not as it 
were of necessity, but willingly, Philem. 14. 
As it is better not to vow than to vow and 
not to pay, so better had it been for him not 
to have sold his land at all than thus to keep 
back part of the price ; not to have pretended 
to do the good work than thus to do it by 
the heives. “ When it was sold, it was in thine 


own power ; bak it was” 
vowed: thou hadst then op 
to the Lord, and couldst no‘ 
giving our hearts to God, wi 
to divide them. 


with a half; but God will have 

4. All this guilt, thus aggravated, — 
charged upon him: Why hast thou con 
this thing in thine heart ? Observe, Tho 
Satan filled his heart to do it, yet he is : 
to have conceived it in his own heart, w 
shows that we cannot extenuate our sins 
laying the fault of them upon the devil; 
tempts, but he cannot force; it is of our ‘own 
lusts that we are drawn away and enticed. — 
The evil thing, whatever it is, that is said ne 
done, the sinner has conceived it in his own — 
heart; and therefore, if thou scornest, the. 
alone shalt bear it. The close of the charg 
is very high, but very just: Thou hast not ied 
unto men, but unto God. What-emphasis does 
the prophet lay upon that of Ahaz, not — 
wearying men only, but wearying my God also! : 
Isa. vii. 13. And Moses upon that of Israel, 
Your murmurings are not against us, but — 
against the Lord! Exod. xvi. 8. So here, — 
Thou mightest have imposed upon us, who : 
are men like thyself; but, be not deceived, 
God is not mocked. If we think to put a 
cheat upon God, we shall prove in the eat 
to have put a fatal cheat upon our own souls. - 

III. The death and burial of Ananias, w 
wo. 5, 6. 

1. He died upon the spot: Ananias, hear- 
ing these words, was speechless, in the same — 
sense that he was who was charged with in- $ 
truding into the wedding feast without a 
wedding garment: he had nothing to say for — 
himself; but this was not all: he was struck 
speechless with a witness, for he was struck — 
dead: He fell down, and gave up the ghost. 
It does not appear whether Peter Serigaad 
and expected that this would follow upon — 
what he said to him; it is probable that he — 
did, for to Sapphira his wife Peter Pena 
larly spoke death, v.9. Some think that an 
angel struck hia, that he died, as fied 
xii. 23. Or, his own conscience smote him — 
with such horror and amazement at the sense — 
of his guilt, that he sunk and died away un- _ 
der the load of it. And perhaps, when he — 
was convicted of lying to the Holy Ghost, he - 
remembered the unpardonableness of the * 
blasphemy against the Holy Chtts si ae me 
struck him like a dagger to the. Fike yee 
the power of the word of God int] mouth - 
of the apostles. As it was to some @ savour E 
of life unto life, so it was to others a@ savour — 
of death unto death. As there are those whom — 
the gospel justifies, so there are those whom — 
it condemns. This punishment of Ananias_ 
may seem severe, but we are sure it was just. — 
(1.) It was designed to maintain the honour 
of the Holy Ghost as now lately poured out — 
upon the apostles, in order to the setting up — 
of the gospel kingdom, It was a great affront 


sci . eet 


s% 
; 
+S 
~ 

~~ 
! 


8 


- direct tendency to invalidate the apostles’| came to present herself before the apostles, 
testimony ; for, if they could not by the Spi-| as a benefactor to the fund, she met with a 
rit discover this fraud, how could they by this | breach instead of a blessing. 


. 


So lie ee oy, on 
‘ of ‘ wi ae 


Spirit discover the deep things of God, which 


ORDA T . 
hich Anavias put upon the Holy Ghost, asi mght keep away; perhaps some one did, 
he could be imposed upon: and it had a! and she was not at home; and so when she 


‘a 
. | 


1 a Ananias and Sapphira, 


1. She was found guilty of sharing with 


they were to reveal to the children of men?! her husband in his sin, by a question that 
It was therefore necessary that the credit of | Peter asked her (v. 8): Tell me whether you 


the apostles’ gifts and powers should be sup- 
ported, though it was at this expense. (2.) 
It was designed to deter others from the like 
presumptions, now at the beginning of this 
dispensation. Simon Magus afterwards was 


- not thus punished, nor Elymas ; but Ananias 


was made an example now at first, that, with 
the sensible proofs given what a comfortable 
thing it is to receive the Spirit, there might 
be also sensible proofs given what a danger- 
ous thing it is to resist the Spirit, and do 
despite to him. How severely was the wor- 
shipping of the golden calf punished, and 
the gathering of sticks on the sabbath-day, 
when the laws of the second and fourth com- 
mandinents were now newly given! So was 


. the offering of strange fire by Nadab and 


Abihu, and the mutiny of Korah and his 
company, when the fire from heaven was now 
newly given, and the authority of Moses and 


sold the land for so much? naming the sum 
which Ananias had brought and laid at the 
apostles’ feet. ‘ Was this all you received 
for the sale of the land, and had you no more 
for it?” ‘ No,” saith she, “‘ we had no more, 
but that was every farthing we received.” 
Ananias and his wife agreed to tell the same 
story, and the bargain being private, and by 
consent kept to themselves, nobody could 
disprove them, and therefore they thought 
they might safely stand in the lie, and should 
gain credit to it. It is sad to see those rela- 
tions who should quicken one another to that 
which is good harden one arother in that 
which is evil. 

2. Sentence was passed upon her, that she 
should partake in her husband’s doom, v. 9. 

(1.) Her sin is opened: How is it that you 
have agreed toyether to tempt the Spirit of the 
Lord? Before he passes sentence, he makes 


Aaron now newly established. The doing of | her to know her abominations, and shows her 


this by the ministry of Peter, who himself} the evil of her sin. Observe, [1.] That they 
with a lie denied his Master but a little while] tempted the Spirit of the Lord; as Israel 


ago, intimates that it was not the resentment | tempted God in the desert, when they said, 
of a wrong done to himself; for then he, who! Is the Lord among us, or is he not? after 


had himself been faulty, would have had 
charity for those that offended ; and he, who 
himself had repented and been forgiven, 
would have forgiven this affront, and endea- 
voured to bring this offender to repentance ; 
but it was the act of the Spirit of God in 
Peter: to him the indignity was done, and 
by him the punishment was inflicted 

' 2. He was buried immediately, for this 


was the manner of the Jews (v. 6): The young 


men, who it is probable were appointed to 
that office in the church of burying the dead, 


they had seen so many miraculous proofs 
of his power; and not only his presence, but 
his presidency, when they said, Can God 
furnish a table? So here, “Can the Spirit 
in the apostles discover this fraud? Can they 
discern that this is but a part of the price, 
when we tell them it is the whole?” Can he 
judge through this dark cloud? Job xxii. 13. 
They saw that the apostles had the gift of 
tongues; but had they the gift of discerning 
spirits? ‘Those that presume upon security 
and impunity in sin tempt the Spirit of God; 


as among the Romans the Jibitinarii and pol- ; they tempt God as if he were altogether such 
linctores ; or the young men that attended ,a one as themselves. [2.] That they agreed 
the apostles, and waited on them, they wound | together to do it, making the bond of their 
up the dead body in grave-clothes, carried ii | relation to each other (which by the divine 
out of the city, and buried it decently, though | institution is a sacred tie) to become a bond 
he died in sin, and by an immediate stroke of | of iniquity. It is hard to say which is worse 
divine vengeance. ; between yoke-fellows and other relations—a 
IV. ‘The reckoning with Sapphira, the wife | discord in good or concord in evil. It seems 
of Ananias, who perhaps was first in the trans- | to intimate that their agreeing together to do 
gression, and tempted her husband to eat this } it was a further tempting of the Spirit; asif, 
forbidden fruit. She came in to the place | when they had engaged to keep one another’s 
where the apostles were, which, as it should | counsel in this matter, even the Spirit of the 
seem, was Solomon’s porch, for there we) Lord himself could not discover them. Thus 
find them (v. 12), a part of the temple where | they digged deep to hide their counsel from 
Christ used to walk, John x. 23. She came| the Lord, but were made to know itis in vain. 
in about three hours after, expecting to share '‘‘ How is it that you are thus infatuated ? 
in the thanks of the house for her coming in, , What strange stupidity has seized you, that 
and consenting to the sale of the land, of | you would venture to make trial of that which 
which perhaps she was entitled to her dower | is past dispute? How is.it that you, who are 
or thirds ; for she knew not what had been done. | baptized Christians, do not understand your- 
it was strange that nobody ran to tell her of | selves better? How durst you run co great 
the sudden death of her husband, that she! a risk? 
voL. VIL. : 26 38—VI. 


. 


Vag ee 


‘ 


© Phe progress of 
(2) Her doom*is read : Behold, the feet of 
“those who have-buried thy husband are at the 
“door (perhaps he heard them: coming, or 
« «new that'they could not be long). and they 
shall carry thee out. As Adam and Eve; who 
agreed to eat the forbidden fruit, were turned 
together*out ‘of paradise, so Amanias and 
Sapphira, who agreed to tempt the Spirit of 
the LLord;: were together chased out of the 
“world. | 
3. The sentence executed itself. There 

» needed ‘no executioner, a killing power went 
along with Peter’s word, as sometimes’ a 
healing power did; for the God ‘in whose 
»mame’he' spoke kills and: makes ulive ; and 
-outof his’ mouth (and. Peter was now: his 
*“mouth) both evil and good proceed (v. 10) :1 
Then fell she'‘down''straightway \atvhis feet. 
Some sinners God’ makes quick work with, 
“while others he bears long with; for which 
difference; doubtless, there are good reasons; 
but he*is not accountable to us for them. 
She heard not till now that her hushand’was 
dead, the notice of which, with the:discovery 
of her'sin, ‘and'the‘sentence ‘of’ death passed 
upon her, struckheras a thunderbolt and took 
her: away as*with a whirlwind. ‘And many’ 
instances there are of ‘sudden! deaths ‘which 
are not to’be looked upon as' the punishment | 
of some gross sin,’ like this. “We must: not} 
think'that all: who'die suddenly are’ simmers 
above others ;‘perhapsit‘is in favour to them, 
that they have a quick passage: however,'it' 
is forewarning to all to: be/always ready. *But 
here itis’ plain that'\it was m judgment. 
“Some put thequestion concerning the eternal 
“state of Ananias and ‘Sapphira, and incline to 
think ‘that’ the destruction:of the flesh’ was 
that the spirit'might:be saved in the day of the 
Lord Jesus. ’And F'should go in‘with that 
--charitable-opinion if there‘had been any’space 
given them’to ‘repent, as''there was to the 
‘incestuous Corinthian. But secret things 
belong not to us. It is said, She fell down at 
Peter’s feet ;' there; where she should ‘have 
laid the whole ‘price and did not, she was 
herself laid,*as it»were to make up the de- 
“ficiency. ‘The young men that had the care 
of funerals coming in found her dead ; and it 
is not said, They wound her up, as they did 
Ananias, but, They carried her out as she was, 
and buried her by her husband ; and probably an 
Iscription was set over their graves, mtimat- 
ing that they were joint-monuments of divine 
‘wrath against those that lie to the Holy Ghost. 
Some ask whether the apostles kept the mo- 
ney which they did bring, and concerning 
which they lied? I am apt to think they did; 
‘they had not the superstition of those who 
said, It is'not lawful for us to put it into the 
treasury: for unto the pure all things are 
>pure. What they brought was not polluted 
to those to whom they brought it ; but’what | 
“they kept back’*was’ polluted to those that 
“kept ‘it back. Use’was' made of the censers 

‘of Korah’s mutineers. 

Y..The impression that this made upon 


THE ACTS. 


the: people. ) Notice-is tak 
midst of the story (wv. 5): G 
upon ull that heard these things, 
what Peter said, and:saw what followed ; or — 
upon all that heard the story ofsit; for; mo 
doubt, it was all thestalkiof the city. And 
again (v. 11), Great fear*came: all ‘the 
church, and upon asmanyas hear ings. 
1. Those that: had: joined»themselves to the - 
church’ were thereby struck with an» awe of 
Godiand of his judgments; andwitha greater — 
veneration for this dispensation ‘of the) Spirit 
which they were now under. «It-wasnot 2 — 
damp or check to their holy» joy, but it 
taught them to be seriousin it, and to rejoice 
with trembling. »All that laid theirmoney at 
the: apostles’ feet afterthis) were afraid ‘of 
keeping back any»part‘of themprice. 2. All 
that. heard it were! put; into a ‘consternation 
by it, and were ready to say,“Who is: able to 
stand before this holy: Lord @odiand ‘his 
Spirit-in the:apostles >) As b Samvvir20. 

12 ‘And by the hands ‘of ‘the»apo- 
‘stles. were*many signs and* wonders 
wrought .among .the. people; (and 
theywere.all with one :accord in -So- 
lomon’s porch. '13 And of the rest 
durst no’man join himself to ‘them ; 
but. the people magnified them. 14 
And believers were :themore. added 
to the Lord, :multitudes“both of men 
and women.) °§15 ‘Insomuch that 
they brought forth the sick into the 
streets, and: laid) them on beds. and 
couches, that. at ‘theileast ithe shadow 
of Peter passing by might overshadow 
some of them. 16 There came also 
a multitude oué of the cities round 
about unto. Jerusalem, bringing: sick 
folks, and them“which were vexed 
with unclean spirits : and they were 
healed every one. 


We have here ‘an‘accountof the progress 
of the gospel, notwithstanding this terrible 
judgment inflicted upon two hypocrites. 

I. Here is a general accountiof the miracles 
which the apostles wrought (v.. 12) :By'the 
hands of the apostles: were many ‘signs and 
wonders wrought among’ the le,* many 
miracles ‘of mercy for one of j t."Now 
the gospel power returned to’ its ‘chan- 
fedpahich is that of'mercy and pee gr 
had come out'of'' his place’ to "punish, but 
now returns to his’ place, to his'*mercy-seat 
again. The miracles they wrought “proved 
their divine mission. ‘They were nota few, 
but many, of divers kinds ‘and (often*repeat- 
ed ; they were signs and wonders, such won 
ders‘ as ‘were confessedly’ signs’ of a! divine 
‘presence'and power. ‘They were not done 
in a corner; but among the people, who were 
at liberty to enquire into them, andj/if ‘there 


oc of . My 
een any) frand;ors collusion in them! 
would have discovered it. 
IL. We are here, told what were the:effects 
of these:miracles which the apostles wrought. 


-1.. The chureh was hereby kept together, | 


 and-eonfirmed inwits adherence both to! the 
" apostles and. to.one «another- They of the 
church were alhanith one-accord in. Solomon’s 
pore. (1.) They met»in.the temple, in the 
open place that was called Solomon’s porch. 
 It.was strange: that the rulers of the temple 
- suffered them to.keep their meeting there. 
But. God. inclined their, hearts to, tolerate 
them. there awhile,; for the. more, convenient 
spreading of the gospel.;.and those who, per= 


mitted buyersiand sellers could not for shame) 
' prohibit..such preachers :and healers there» 
- They. all met. in public. worship);, so early was, 


the institution of religious. assemblies, -ob- 
served in the church,.. which must by no 
- means be forsaken or let,.fall, for.in them.a 
~ profession. of religion is kept, up.;, (2.) ‘They 
were there with one accord, unanimous in 


their doctrine, worship, and, .discipline; and, 


there. was, no,.discontent. nor. murmuring 
about.the death of Ananias.and.Sapphira, as 
there was against: Moses..and .Aaron. about 
the death of Korah and his company: You have 
killed the people of the Lord, Nuin, xvi. 41. 


“The | separation..of , hypocrites, , by. distin- |. 
puishing judgments, should make the sincere, 


cleave so much the:cleser to,each other and 
to the gospel ministry. 


great respect. (1.) The other ministers kept 
their distance: Of the rest.of their company 
 durst no man join: himself to them, as. their 


equal or an associate with them; though, 


others of them were endued with the Holy. 


Ghost, and spoke with tongues, yet none of 
them at this time did such signs and won- 
ders as the apostles did; and therefore they 
acknowledged their superiority, and in every 


them, and had them in great veneration, 
spoke of them with respect, and represented 
themeas the favourites of Heaven, and un- 
speakable blessings to this earth. Though 
the chief priests vilified them, and did all 
they could to make them contemptible, this 
did not hinder the people from , magnifying 

_ them, who saw the thing in a true light. 
_ Observe, THE apostles. were far from mag- 
_ nifying themselves; they transmitted the glory 
4 of all they did very-carefully and faithfully 
to Christ, and yet the people magnified them ; 


a 


for thosethat humblethemselves shall be exalt-. 


ed, and those honoured:that honour God only. 
3. The church increased in number (v. 14): 
_. Believers were the more added to the Lord, 
and no doubt joined themselves to the 
church, when they saw that God was in it of 

- atruth, even multitudes both of men and.wo- 
men. They were-so far from: being deterred 
_ by the example! that was made of Ananias 
and Sapphira that they were*rather invited 


- ORREBINH * 
by atinto a society that»kept such’a strict 


| plished. 


2. It, gained the apostles, who, were the.}, 
prime ministers in .Christ’s kingdom, very: 


me yielded to them. (2.) Allthe people mag-, 
nifie 


the gospel. 


discipline.» Observe, (1.) Believers are added 
to the Lord Jesus, jomed to him, and so 


joined to his mystical body, from which no-~. 


thing can separate us and cut us off, but that 
which separates us and cuts us off from 
Christ. Many have been brought to the Lord, 


and yet there is room for others to be added » 


to him, added to the number of those that 
are, united to him; and:additions will still be 
making till the mystery of God ‘shall. be 
finished, andthe number of the elect accom- 
(2.) Notice is taken of the con- 
version,of women aswell.as. men ; more no- 
tice than, generally was in the Jewish church, 
in which they neither received the sign of 
circumcision nor were obliged to attend the 
solemn feasts ; and the court of the women was 
one of the outer courts of the temple. But. 
as among those that followed Christ while 
he was upon earth, so among those that be- 
lieved om himeafter he went to heaven, great 
notice was taken of the good women, 

4. The apostles had abundance of patients, 


and gained abundance of reputation both to 


themselves and their doctrine by the cure of 
ithem all, v.15, 16. So manysigns and won- 
ders were wrouyht by the apostles that all 
manner~of people put in for the benefit of 
them, both.m..city and country, and had. it. 
(1.) In the city : They brought forth their sick 
into the streets ; foritis probable that the priests 
would not suffer them to bring them into the 
templeito Solomon’s porch, and the apostles 
thad..not leisuxe to go, to. the-houses of them 
all. And they laid them on beds and couches 
(because they were so weak that they could 
neither go nor stand), that at the least the sha- 


dow: of Peter, pussing by, might overshadow 
some of them, though it could not reach them 


all; and, it should seem, it had the desired 
effect, as the woman’s touch of the hem of 
Christ’s garment had; and in this, among 
other things, that word of Christ was fulfilled; 
Greater, works thanthese shall you'do. God 
expresses his:care of his people, by his being 
their shade on their right hand ; and the be- 
nign influences of Christ as a king are com- 
pared to the shadow of a great rock. Peter 


comes between them and the sun, and so 
heals thea, cuts themoff from a dependence 


upon creature sufficiency as insufficient, that. 
they may.expect help only from that Spirit 
of grace with whom he was filled. And, if 
such miracles were wrought by'Peter’s sha- 
dow, we have reasom to think. they were so 
by the other apostles, as by the handker- 
chiefs from ~Paul’s body (ch.. xix. 12), no 
doubt both being with an actual:intention in 
the minds of the, apostles thus to heal}. so 


that it is absurd to infer hence a healing . 


virtue in the. relics of saints’.that are dead 
and gone; we read not of any cured by the 


relics of Christ himself, after he was gone, as + 


certainly we should if therey had been any 
such thing. 2.) In_ the rcountry towns: 


Multitudes came to Jerusalen: from the ci- - 


A 
' 
u 
4 


The sic 


ties round about, prt tes sick folks that were 
afflicted in body, and those thai were vexed 
with unclean spirits, that were troubled in 
mind, and they were healed every one ; dis- 
tempered bodies and distempered minds 
were set to rights. ‘Thus opportunity was 
given to the apostles, both to convince peo- 
ple’s judgments by these miracles of the 
heavenly origin of the doctrine they preached, 
and also to engage people’s affections both 
to them and it, by giving them a specimen of 
its beneficial tendency to the welfare of this 
lower world. 

17 Then the high priest rose up, and 
all they that were with him, (which is 
the sect of the Sadducees,) and were 
filled with indignation, 18 And laid 

“their hands on the apostles, and put 
them in the common prison. 19 But 
the angel of the Lord by night opened 
the prison doors, and brought them 
forth, and said, 20 Go, stand and 
speak in the temple to the people all 
the words of this life. 21 And when 
they heard that, they entered into 
the temple early in the morning, and 
taught. But the high priest came, 
and they that were with him, and 
called the council together, and all 
the senate of the children of Israel, 
and sent to the prison to have them 
brought. 22 But when the officers 
came, and found them not in the pri- 
son, they returned, and told, 23 
Saying, The prison truly found we 
shut with all safety, and the keepers 
standing without before the doors: 
but when we had opened, we found 
no man within. 24 Now when the 
high priest and the captain of the 
temple and the chief priests heard 
these things, they doubted of them 
whereunto this would grow. 25 Then 
came one and told them, saying, Be- 
hold, the men whom ye put in prison 
-are standing in the temple, and teach- 
ing the people. 

Never did any good work go on with any 
“hope of success, but it met with opposition ; 
those that are bent to do mischief cannot be 
reconciled to those who make it their busi- 
ness to do good. Satan, the destroyer of 
mankind, ever was, and will be, an adversary 
to those who are the benefactors of mankind ; 
and it would have been strange if the apo- 
stles had gone on thus teaching and healing 
and had had no check. In these verses we 
have the malice of hell and the grace of hea- 
yon struggling about them, the one to drive 


THE ‘ACTS. 


them off trot oot 
animate them in it, 
I. The priests were enragi 
shut them up in prison, v. 17 
1. Who their enemies and per 
The high priest was the ringleat perl 
Caiaphas, who saw their wealth and dignity, 
their power and tyranny, that is, their 
at stake, and inevitably lost, if the sp 
and heavenly doctrine of Christ shoul 
ground and prevail among the people. Those 
that were most, forward to join with the high | 
priest herein were the sect of the Sadtlucees, — . 
who had a particular enmity to the gospel of © 
Chnist, because it confirmed and established 
the doctrine of the invisible world, the resur- 
rection of the dead, and the future state, >) 
which they denied. It isnot strange ifmenof 
no religion be bigoted in ng opposition to 
true and pure religion. : 


%. How they were 
affected towards them, ill affected, and exas- ai 
perated to the last degree. When the heard 
and saw what flocking there was to aig —s "i ‘i 
stles, and how considerable they were become, — 
they rose up in a passion, as men that could 
no longer bear it, and were resolved to na | 
head against it, being filled with meee te ays 
at the apostles for preaching the doctrine of 
Christ, and curing the sick,—at the people _ 
for hearing them, and bringing the sick to 4 
them to be cured, —and at themselves and 
their own party for suffering this’ matter to 
go so far, and not knocking it on the head 
at first. ‘Thus are the enemies of Christ and ~ 
his gospel a torment to themselves. Envy 
slays the silly one. 3. How they proceeded 
against them (v. 18): They laid their hands 
on them, perhaps their own hands (so low did w ’ 
their malice make them stoop), or, ona ge 
the hands of their officers, and put them in 
the common prison, among the worst of male - 
factors. Hereby they designed, (1.) To p ut a 
restraint upon them; though they coll sik me 
lay any thing criminal to their char; pices vo 
of death or of bonds, yet while they | d them 
in prison they kept them from going on ey 
their work, and this they reckoned a goo 
point gained. Thus early were the am’ ws 
sadors of Christ in bonds. (2.) To put BS ns 
terror upon them, and so to drive them off ms 
from their work. The last time they had . 
them before them, they only threatened them 
(ch. iv. 21); but now, finding that this did 
not do, they imprisoned them, to make them — 
afraid of them. (3.) To put a disgrace upon — 
them, and therefore they chose to clap thera 
up in the common prison, that, being thus — 
vilified, the people might not, as they had 
done, magnify them. Satan has carried on fags 
his design against the gospel very much. bs + 
making the preachers and professors of it 
appear despicable. 

Il God sent his angel to release ae Md 
out of prison, and to renew their commission 
to preach the gospel. The powers of darkness _ 
fight against them, but the Father of nightee a 
fights for them, and sends an angel of light Be, 


Ts 


ip 


A 
nf 


308: 
les released 
to plead their cause. The Lord will never 
desert his witnesses, his advocates, but will 


certainly stand by them, and bear them out. 


1. The apostles are discharged, legally dis- 
charged, from their imprisonment (v. 19): 
The angel of the Lord by night, in spite of 
all the locks and bars that were upon them, 
opened the prison doors, and, in spite of all 
the vigilance and resolution of the keepers 
that stood without before the doors, brought 
forth the prisoners (see v. 23), gave them 
authority to go out without crime, and led 
them through all opposition. This deliver- 
ance is not so particularly related as that of 
Peter (ch. xii. 7, &c.) ; but the miracle here 
was the very same. Note, There is no pri- 
son so dark, so strong, but God can both 
visit his people in it, and, if he pleases, 
fetch them out of it. This discharge of the 
apostles out of prison by an angel was a re- 
semblance of Christ’s resurrection, and his 
discharge out of the prison of the grave, 
and would help to confirm the apostles’ 
preaching of it. 

2. They are charged, and legally charged, 
to go on with their work, so as thereby to be 


_ discharged from the prohibition which the 


fies se 


high priest laid them under; the angel bade 


them, Go, stand, and speak in the temple to 
the people all the words of this life, v. 20. 
When they were miraculously set at liberty, 
they must not think it was that they might 
save their lives by making their escape out of 
the hands of their enemies. No; it wasthat 
they might go on with their work with so 
much the more boldness. Recoveries from 
sickness, releases out of trouble, are granted 
us, and are to be looked upon by us as 
granted, not that we may enjoy the comforts 
of our life, but that God may be honoured 
with the services of our life. Let my soul 


live, and it shall praise thee, Ps. cxix. 175. 
_ Bring my soul out of prison (as the apostles 
here), that I may praise thy name, ii 
. VA 


Ps. exlii. 
‘See Isa. xxxviii. 22. Now in this charge 
given them, observe, (1.) Where they must 
reach: Speak in the temple. One would 
think, though they might not quit their work, 
yet it had been prudent to go on with it ina 
more private place, where it would give less 
offence to the priests than in the temple, and 
so would the less expose them. No; “Speak 
in the temple, for this is the place of con- 
course, this is your Father’s house, and it is 
not to be as yet quite left desolate.” It is 
not for the preachers of Christ’s gospel to 
retire into corners, as long as they can have 
any opportunity of preaching in the great 
congregation. (2.) To whom they must 
preach: ‘‘ Speak to the people ; not to the 
princes and rulers, for they will not hearken ; 
but to the people, who are willing and de- 
sirous to be taught, and whose souls are as 
precious to Christ, and ought to be so to you, 
as the souls of the greatest. Speak to the 
ple, to all in general, for all are con- 


by an anget 
stand, and speak, which intimates, not only 
that they must speak publicly, stand up and 
speak, that all may hear; but that they must 
speak boldly and resolutely : Stand and speak ; 
that is, “Speak it as those that resolve to 
stand to it, to live and die by it.” (4.) What 
they must speak: All the words of this life. 
This life which you have been speaking of 
among yourselves, referring perhaps to the 
conferences concerning heaven which they 
had among themselves for their own and one 
another’s encouragement in prison: “ Go, 
and preach the same to the world, that others 
may be comforted with the same comforts 
with which you yourselves are comforted of 
God.” Or, “ of this life which the Saddu- 
cees deny, and therefore persecute you; 
preach this, though you know it is this that 
they have indignation at.” Or, “ of this 
life emphatically ; this heavenly, divine life, 
in comparison with which the present earthly 
life does not deserve the name.” Or, “‘ these 
words of life, the very same you have 
preached, these words which the Holy Ghost 
puts into your mouth.” Note, The words of 
the gospel are the words of life, quickening 
words; they are spirit, and they are life ; 
words whereby we may be saved—that is the 
same with this here, ch. xi. 14. The gospel 
is the word of this life, for it secures to us 
the privileges of our way as well as those of 
our home, and the promises of the life that 
now is as well as of that to come. And yet 
even spiritual and eternal life are brought so 
much to light in the gospel that they may be 
called this life; for the word is nigh thee. 
Note, The gospel is concerning matters of 
life and death, and ministers must preach it 
and people hear it accordingly. They must 
speak all the words of this life, and not con- 
ceal any for fear of offending, or in hope of 
ingratiating themselves with their rulers. 
Christ’s witnesses are sworn to speak the 
whole truth. : 

III. They went on with their work (v. 21) : 
When they heard this, when they heard that 
it was the will of God that they should con- 
tinue to preach in the temple, they returned 
to Solomon's porch, v.12. 1. It was a great 
satisfaction to them to have these fresh 
orders. Perhaps they began to question 
whether, ‘if they had their liberty, they should 
preach as publicly in the temple as they had 
done, because they had been told, when they 
were persecuted in one city, to flee to another. 
But, now that the angel ordered them to go 
preach in the temple, their way was plain, 
and they ventured without any difficulty, 
entered into the temple, and feared not the 
face of man. Note, If we may but be satis- 
fied concerning our duty, our business is to 
keep close to this, and then we may cheer- 
fully trust God with our safety. (2.) They 
set themselves immediately to execute them, 
without dispute or delay. They entered into 
the temple early in the morning (as soon as 


cerned.” (3.) How they must preach: Go,! the gates were opened, and people began 


‘ 


eo OP ay Wh 
' : Ae" 
The disappointmen ! 
to come together there), and taught them the. 
gospel of the kingdom: and did not at all 
fear what. man. could do unto them. 
case here was extraordinary : the whole trea- 
sure of the gospel is lodged.in their hands ; 
if they be silent now the springs are shut up, 
and. the whole work falls to the ground. and. 
is made to cease,. which is. not the case of 
ordinary ministers, who, therefore are not by 
this example bound. to throw themselves into 
the mouth of danger; and yet. when God. 
gives opportunity, of doing good, though we 
be under the restraint and terror of human 
powers, we should venture far.rather than 
let go such an opportunity. 

IV. The high priest.and his party went on 
with their prosecution, v.21. They,, sup- 
posing they had the apostlessure enough, 
called the council together;,a great, and,extra- 
ordinary council, for they summoned ali the 
senate’ of the children of Israel. See here;, 

1. How they were prepared, and: how. big 
with expectations,to crush the «gospel of 
Christ.and the preachers of it, for they raised 
the whole posse. The last time they had the 
apostles in. custody they convened-them only 
before a committee of those, that: were; of the 
kindred of the high priest; who were obliged 
to act: cautiously ; but now, that they might 
proceed further and. with more assurance, 
they called together, za&cav ry -yepovsiay— 
all the eldership, thats (says Dr. Lightfoot); 
all the three courts or benches of judges im 
Jerusalem, not only the: great: sanhedrim,: 
consisting of seventy elders, but the other 
two judicatories that were erected one in the 
outer-court'gate.of theitemple; the other in 
the inner or» beautiful gate, consisting, of 
twenty-three judges-each ; so: that, if there 
was a full appearance, here were one hun= 
dred and sixteen judges:: Thus God ordered 
it, that the confusion ofthe enemies;:and the 
apostles’ testimony against them, might be 
more public, and.that those might hear the 
gospel who would not hear it otherwise than 
from the bar: Howbeit, the high ‘priest 
meant not so, neither did his heart think so ry 
but it was in his heart to rally all ‘his forces 
against the apostles, and by a universal 'con- 
sent to cut them all off at once. - 

2. How they were disappointed, and had 
their faces filled with shame: He that sits: in 
heaven laughs at them, and so may we too, 
to see how gravely the court is set; and we 
may suppose thée.high priest makes’a solemn 

_ speech to them, setting forth the occasion of 
their coming together—that a very dangerous 
faction was now lately raised at Jerusalem, 
by the preaching of the doctrine of Jesus; 
which it was needful, for the preservation of 
their church (which never was in such ‘dan 
ger as now), speedily and efféctually to sup- 


hands to do it, for he had the ringleaders of 
_ the faction now in the common prison, t¢’ be 
proceeded against, if they would but agree 


THE ACTS. 


The} 


‘report which the officers make is, “ 


‘would ‘be»the more followed; others that, 


press—that it was now in the power of their} Landi 
‘temple, under your nose and in defiance of + 


to it, with the u‘most severity.’ An offer | 


i 
> ee 
hee 


is; in order hereunto atche 
to fetch the prisoners ‘ote i 
how they are baffled. (1.) The,oi 
and tell them that.they are not. t 
in the prison, .v..22, 23.. The last. tim 
were forthcoming when they were ¢a 


ch. iv. 7. Butmow they were goneyand.the» ae 


‘ 


son-doors truly found we shut with hee 
(nothing: had.,been».done..to weaken them); — 4 
“* the keepers hadnot been wanting to,their« 
duty ; we found them standing without.before. 
the doors, and knoiving nothing to the con-. 
trary but that .the»pmisoners. were all safe. Lx. 
but when. we went in we found.no mane 
therein, that is, none.of the men wewere. 
sent) to fetch.” It,isyprobable that they — 
found. the common »prisoners there, Which  __ 
way) the -angel» fetched them, whether by 


some back way, or openimg.the door.and 
fastening it closély again (the keepers.all. the, 
while asleep), we -are not told; howeyerit) 
was, they were gonex The Lordiknows, 
though we do not, how to deliver the godly. 
out of temptation, and howto, loose.those 
that.are in-bonds, for his name’s sake, and 
he will do.it, as here, when he has occasion» 
for them., Now think how confused theeourt 
looked;.. when the officers made:this returns 
upon theirvorder (vy, 24): When thehighs 
priest;-and the captain of the temple, and dian 
chief priests, heard these things;they. werealh, 
at a plunge; and looked, one uponanother;, — 
doubting. what. this thing should be. sit 


a) 


- 


“were extremely perplexed, were at their Wits 


end, having never been so;disappointedinalh: 
their lives of any thing, they were-sovsure, 
of. It:occasioned various speculations,some» 
suggesting that they were-conjured out ofthe 
prison, and made'their escape by magicarts; 
others that. the keepers had played tricks» 
with them, knowing how many friendsm 
these-prisoners had, that were soumuch the» 
darlings of the peoples) Somesfeared thaty 
having made such \a wonderful escape, they 

SEs Lae 
though ‘perhaps they had. frightened theme: we 
from Jerusalem, they shouldvhear of theme —__ 
again in some part or othenvof the.country, 
where they would do:yet more misehiefyand 
it would be yet more out of their powertos, 
stop the spreading of theinfection ; andimow. 
they begin to fear that instead of curing thes 
ill they have made: it worse. Note, Thoses 
often distress-and embarrass'themselyes that. 
think to distress and embarrass the-causeofy 
Christ. (2.) ‘Théir doubts, in partydeter> 
mined; and yet their vexation isinereased. 
by another messenger, who brings themyword 
that\their prisoners are preaching inthe, — 
temple! (v.25): “ Behold, the men whorm yous — 
put in prison, and have sent fortovyour bar, 
are now: hard by you here, standing tn the 


you, teaching the people.’ Prisoners, tha 
have broken prison, usuallyabscond,for fear 
of being retaken; but these prisoners, that, 


¥ 


ea he 


a 


a. we gta) 88-5 P 

_ “here*made their eseape, “dare to» show ‘their. 
“faces ‘even where their persecutors’ have the, 
greatest influence. 


Now 'this confounded 


“them more than’any thing. Common male- 


“factors may have’art enough to break:prison ; 
“but those 3re uncommon “ones «that have 

“surage enough to'avow’ it*when ‘they have 
~*so done. 

26 Then went the captain with the 
officers,-and brought them ‘without 
violence : for they:feared the »people, 

lest ‘they should have been ‘stoned. 
’27 And when they had brought them, 
_ they set them before the council: and 
‘the high priest asked them, 28 Say- 


“ing, Did not. we straitly command. 


you that ye should not teach in this 
name? and, behold, ye have filled 
_ Jerusalem with your doctrine, and 
‘intend “to* bring this “man’s «blood 
‘upon us. 29 ‘Then Peter: and the 
other apostles answered and said, We 
‘ought.to. obey God rather than men. 
~ 30 The God of our fathers raisediup 
J Jesus, whom ‘ye’ slew and:hanged on 
*a tree. 31’ Him hath God exalted 
with his right hand éo be a Prince 
sand, a Saviour, for to, give repentance 
“to Israeljand forgiveness:of sins. 32 
And we are ‘his witnesses ‘of these 
things; and so is also’ the Holy 
Ghost, whom God hath given ‘to 
‘them that obey him. 33 When they 
heard that, they were cut to the heart, 
and took counsel’ to slay them. ‘34 
‘Then stood there up one in the coun- 


cil, a» Pharisee,’ named Gamaliel,.a 


‘doctor of the law, had in reputation 
“among all'the people, and'commanded 
to put the apostles forth a ‘little 
“space; 35. And said unto them, Ye 
»men of Israel, take heed to -your- 
. selves'what ye intend to do as:touch- 
ing these men. 36 For before these 

days rose up Theudas, boasting him- 
»self to -be»somebody; to whom. a 


_ ©number of men, about four hundred, 


ger de 


~Joined themselves : *who ‘was ‘slain ; 
and all, as many as obeyed him, were 
scattered, and brought to nought. 37 


_ After this man rose-up Judas of Ga- 


lileein’ the daysof' the ‘taxing, and 
‘drew away much “people after him : 
-he.also, perished; and all, even as 
»many-as obeyed him,-were dispersed. 


*88 And now I say unto you, Refrain 


py hag 


ge Ae See \p Dba 3 ‘Z 
a : “CHAP. V. 


\‘tov'suffer*'shame for ‘his name. 
‘And daily in the temple, and in every 


: “of 'thevapostles 
from these men, and let them alone : 
for if this counsel or this work be ot 
men, it will come to nought :. 39. But 


if it-be of God, ye cannot overthrow 


it ;lest -haply ye »be’*found even to 
fight against God. 40°And to him 
they agreed: and when they had 
called.the.apostles, and beaten them, 
they commanded that they should 
not speak in the name of Jesus, ‘and 
let them go. 41 And they departed 
from the presence of the-council, re- 
joicing that they were counted: worthy 
42 


house, they ceased not to teach and 
preach Jesus. Christ. 


‘Weare not told what it was that the apos- 
tles'preached to’ the people ; no doubt it was 
according to the direction ‘of the angel—the 
words of this life ; but what passed between 
them ‘and. the council: we have here an 


‘account ‘of ; for’ in their sufferings there 
‘appeared more ‘of a divine power’and energy 


than‘even in their preaching. ‘Now‘here'we 
have, 

) I'The' seizing ‘c* the apostles: a second 
time. “Weemay think, if God ‘designed this, 
‘“Why*were'they rescued from their ‘first 
imprisonment ?”, ‘But this was designed to 
‘humble’ the’ pride,''and check the fury, of 
their persecutors ;\‘and*now he would show 
that they were discharged, not because they 
feared a’ trial, for they were’ready to surren- 
der‘themselves and make their appearance 
before the'greatest of their enemies. | 1. They 
brought them without violence, ’with all! the 
respecti'and tenderness that’ could be : “did 
not!'pull them: out of the pulpit, nor bind 
them, nor drag ‘them ‘along, ‘but. accosted 
them respectfully ; and one'would think'they 
had ‘reason. todo’ so, in reverence to ‘the 
temple, that holy place,‘ and’ for fear of’ the 


‘apostles, lest they should strike them, as they 


did Ananias;’or‘call for fire ftom heaven upon 
them, as’ Elias ‘did ;' but all “that restrained 
their violence was their‘fear* of the people 
who had such a veneration for the apostles 
that'they would have stoned 'the- officers if 
they ‘had. offered'them any abuse. 2. Yer 
they ‘brought them to those! who, they knew, 
were violent against them, and were:resolved 
to take violent courses with them (v: 27) 
They ‘brought them, to“set_ them before’ the 
council, as delinquents., “'Thus'the powers 
that should:have been a terror to’evil works 
and workers: became‘ so'to’the good. 

II. Their‘examination. Being brought be- 
fore this'august assembly,'the high priest;\as 
the mouth of the’ court) told ‘them’ what it 


‘was they had to lay to their charge, v.28. 


1. That they’ had ‘disobeyed the commands 
of authority, and would notsubmit to the nm 


7 ee 
etal ste ¥ 


: ? 15 > om 
The examination ~ 


junctions and prohibitions given them (wv. 28), 
“Did not we, by virtue of our authority, 
strictly charge and command you, upon pain 
of our highest displeasure, that you should 
not teach in this name? But you have dis- 
obeyed our commands, and gone on to preach 
not only without our licence, but against our 
express order.”” Thus those who make void 
the commandments of God are commonly 
very strict in binding on their own com- 
mandments, and insisting upon their own 
power: Did not we command you? Yes, 
they did; but did not Peter at the same time 
tell them that God’s authority was superior 
to theirs, and his commands must take place 
of theirs? And they had forgotten this. 2. 
That they had spread false doctrine among 
the people, or at least a si doctrine, 
which was not allowed by the Jewish church, 
nor agreed with what was delivered from 
Moses’s chair. ‘ You have filled Jerusalem 
with your doctrine, and thereby have dis- 
turbed the public peace, and drawn people 
from the public establishment.” Some take 
this for a haughty scornful word: “ ‘This 
silly senseless doctrine of yours, that is not 
worth taking notice of, you have made such 
a noise with, that even Jerusalem, the great 
and holy city, is become full of it, and it is 
all the talk of the town.” They are angry 
that men, whom they look upon as despica- 
ble, should make themselves thus consider- 
able. 3. That they had a malicious design 
against the government, and aimed to stir up 
the people against it, by representing it as 
wicked and tyrannical, and as having made 
itself justly odious both to God and man: 
“You intend to bring this man’s blood, the 
guilt of it before God, the shame of it before 
men, upon us.” Thus they charge them not 
only with contumacy and’ contempt of the 
court, but with sedition and faction, and a 
plot both to set the people against them, for 
having persecuted even to death not only so 
innocent but so good and great a man as this 
Jesus, and also the Romans, for having 
drawn them into it. See here how those 
who with a great deal of presumption will 
do an evil thing yet cannot bear to hear of it 
afterwards, nor to have it charged upon them. 
When they were in the heat of the persecu- 
tion they could cry daringly enough, “ His 
blood be upon us and upon our children ; let 
us bear the blame for ever.” But now that 
they have time for a cooler thought they take 
it as a great affront to have his blood laid at 
their door. Thus are they convicted and 
condemned by their own consciences, and 
dread lying under, that guilt in which they 
were not afraid to involve themselves. 

Ifl. Their answer to the charge exhibited 
against them: Peter and the other apostles all 
spoke to the same purport; whether seve- 
rally examined, or answering jointly, they 
spoke as one and the same Spirit gave them 
utterance, depending upon the promise their 


Master had made them, that, when they|the types and figures of the law he gave 


“WHE ACTS.” 


7 Bas ¢ 
Wt 


were brought before council: 
given them in that-same hour 
speak, and courage to speak 
1. They justified themselv« 
obedience to the commands of - 
hedrim, great as it was (v. 29): W ought to 
obey God rather than men. They do not — 
plead the power they had to work miracles — 
(this spoke sufficiently for them, and there. 
fore they humbly decline mentioning it them- _ 
selves), but they appeal to a maxim univ 
sally owned, which even natural conscience — 
subscribes to, and which comes home to y 
their case. God had commanded them to 
teach in the name of Christ, and therefore _ 
they ought to do it, though the chief priests 
forbade them. Note, Those rulers set 
up in opposition to God, and have a great 
deal to answer for, who punish men for 
disobedience to them in that which is their 
duty to God. new $e 
2. They justified themselves in doing what _ 
they could to fill Jerusalem with the doctrine 
of Christ, though, in preaching him up, they we, 
did indeed reflect upon those that maliciously _ 
ran him down, and if they thereby bring 
his blood upon them they may thank them- _ 
selves. It is charged upon them asacrime — 
that they preached Christ and his gospel. 
“Now,” say they, “we will tell you who 
this Christ is, and what his gospel is, and 
then do you judge whether we ought not te 
preach it; nay, and we shall take this oppor- 
tunity to preach it to you, whether you will 
hear, or whether you will forbear.” £5 3 
(1.) The chief priests are told to their faces 
the indignities they did to this Jesus: “ You — 
slew him and hanged him on a tree, you 
cannot deny it.” The apostles, instead of — 
making an excuse, or begging their pardon, 
for bringing the guilt of this man’s blood 
upon them, repeat the charge, and stand to 
it: “It was you that slew him; it was your 
act and deed.” Note, People’s being unwil- 
ling to hear of their faults is no good reason — 
why they should not be faithfully told of — 
them. It is a common excuse made for not 
reproving sin that the times will not bear it. 
But those whose office it is to reprove ~~ hs 
not be awed by this; the times must bear it, — 
and shall bear it. Cry aloud and sparenot; 
cry aloud and fear not. — ra tendaae as 
(2.) They are told also what honours'God 
put upon this Jesus, and then let them judge 
who was in the right, the persecutors of his — 
doctrine or the preachers of it. He cails 
God the God of our fathers, not only ours, 
but yours, to show that in preaching Christ — 
they did not preach a new god, nor entice ~ 
people to come and worship other gods; nor 
did they set up an institution contrary to that — 
of Moses and the prophets, but they adhered 
to the God of the Jewish fathers; and that — 
name of Christ which they preached answered _ 
the promises made to ke fathers, and the | 
covenant God entered into with them, and 


: 
ie * « > 
are oes 


=e 


~ a ‘them. 


a 


- 


hem. ‘The God of Abraham, Isaac, and 
Jacob, is the God and Father of our Lord 


Jesus Christ ; see what honour he did him. 


_ but to save us from our sins. 


[1.] He raised him up ; he qualified him for, 
and called him to, his great undertaking, It 
seems to refer to the promise God made by 
Moses, A prophet shall the Lord your God 
raise up unto you. God raised him up out of 
obscurity, and made him great. Or, it my 
be meant of his raising him up from the 


grave: “You put him to death, but God 


has restored him to life, so that God and you 
are manifestly contesting about this Jesus; 
and which must we side with?” [2.] He 
exalted him with his right hand, twoe—hath 
lifted him up. “You loaded him with dis- 
grace, but God has crowned him with 
honour; and ought we not to honour him 
whom God honours?”’ God has exalted him, 
ty Oekig avrot—with his right hand, that is, 
by his power put forth; Christ is said to live 
by the power of God. Or, to his right hand, 
to sit fhere, to rest there, to rule there. “ He 
has invested him with the highest dignity, 
and entrusted him with the highest authority, 
and therefore we must teach in his name, for 
God has given him a name above every name.” 
{3.] “He has appointed him to be a prince 
and a Saviour, and therefore we ought to 
preach in his name, and to publish the laws 
of his government as he is a prince, and the 
offers of his grace as he is a Saviour.” Ob- 
serve, There is no having Christ to be our 
Saviour, unless we be willing to take him 
for our prince. We cannot expect to be 
redeemed and healed by him, unless we give 
up ourselves to be ruled by him. The judges 
of old were saviours. Christ’s ruling is in 
order to his saving, and faith takes an entire 
Christ, that came, not to save us in our sins. 
[4.] He is 
appointed, as a prince and a Saviour, to give 
repentance to Israel and- remission of sins. 


‘Therefore they must preach in his name to 


be against this. 


given the qualification for it. 


fi the people of Israel, for his favours were de- 


signed primarily and principally for them; 
and none that truly loved their country could 
Why should the ruleys and 
elders of Israel oppose one who came with 
£4. 5 
no less a blessing to Israel than repentance 
and pardon? Had he been exalted to give 
deliverance to israel from the Roman yoke, 
and dominion over the neighbouring nations, 
the chief priests would have welcomed him 
with all their hearts. But repentance and 
remission of sins are blessings they neither 
value nor see their need of, and therefore 
they can by no’ means admit his doctrine. 
Observe here, First, Repentance and remis- 
sion go together; wherever repentance is 
wrought, remission is without fail granted, 
and the favour is given to all those to whom is 
On the other 
hand. no remission without repentance ; none 


pono eee CHAP. V. 


PA UR Ee) (eee emer reg: Sr 
. ’ 


of the apostles. 
nd turned against it Secondly, It is Jesus 
Christ that gives, and is authorized to give, 
both repentance and remission. Whatsoever 
is required in the gospel-covenant is pro- 
mised. Are we appointed to repent? Christ 
is appointed to give repentance, by his Spirit 
working with the word, to awaken the con- 
science, to work contrition for sin, and an 
effectual change in the heart and life. The 
new heart is his work, and the broken spirit 
a sacrifice of his providing ; and, when he 
kas given repentance, if he should not give 
remission he would forsake ihe work of his 
own hands. See how necessary it is that we 
repent, and that we apply ourselves to Christ 
by faith for his grace to work repentance in 
us. [5.] All this is well attested, First, by 
the apostles themselves; they are ready to 
testify upon oath, if required, that they saw 
him alive after his resurrection, and saw him 
ascend into heaven; and also that they ex- 
perienced the power of his grace upon their 
hearts, raising them up to that which was 
far above their natural capacities: “ We are 
his witnesses, appointed by him to publish 
this to the world; and if we should be silent, 
as you would have us, we should betray a 
trust, and be false to it.”” When a cause is 
trying, witnesses, of all men, ought not to besi- 
lenced, for the issue of the cause depends on 
their testimony. Secondly, By the Spirit of 
God: “We are witnesses, competent ones, 
and whose testimony is sufficient before any 
human judicature.” But this is not all: The 
Holy Ghost is witness, a witness from heaven ; 
for God hath given his gifts and graces to 
those that obey Christ. Therefore we must 
preach in this name, because for this end the 
Holy Ghost is given us, whose operations 
we cannot stifle. Note, The giving of the 
Holy Ghost to obedient believers, not only to 
bring them to the obedience of faith, but to 
make them eminently useful therein, is a very 
strong proof of the truth of Christianity. 
Ged gave the Holy Ghost by his Son and in 
his name (John xiv. 26), and in answer to his 
prayer (John xiv. 16), nay, it was Christ that 
sent him from the Father (John xv. 26; xvi 
7), and this proves the glory to which the 
Father has exalted him. The great work of 
the Spirit being not only to justify Christ 
Q Tim. iii. 16), but to glorify him, and all 
his gifts having a direct tendency to exalt 
his name, prove that his doctrine is divine. 
else it would not be carried on thus by divine 
power. And, Lastly, The giving of the Holy 
Ghost to those that obey Christ, both for 
their assistance in their obedience and as a 
present recompence for their obedience, is a 
plain evidence that it is the will of God that 
Christ should be obeyed ; “judge then whe- 
ther we ought to obey you in. opposition 
to him.”’ 
IV. The impression which the apostles’ 


are freed from the guilt and punishment of | defence of themselves made upon the court. 
sin but those that are freed from the power | It was contrary to what one would have ex- 
and dominion of sin, that are turned from it! pected from men that pretended to reason, 


ry 


Surely such fair rea-| as,,touching, these. men, 


ere 


learning, and sanctity. 
soning could. not;but clear.the,prisoners, and | common. case, 
convert:the judges: No, instead of yielding | hastily determined. 
to it, they raged. against. it, and. were: filled,| raed; to. enforce this caution ;. “ 
. With imdignation ,at»what. the, apostles | that should be governed by | 
said: They sverecutito.the heart, angry to see| then as.the horse.and the rae 
their-own:sinsetein order before them; stark | derstanding ; you are»men of 
mad tofind that the gospelofChristhadsomuch| should. be governed. byrrevelatior 
tosay for itself, and consequently was likely to | then.as. strangers and heathens, that he 
get-ground. When a .sermonwas preached regard to. God and hie Take heed to. 
to, the, people. to ,this» purport, | they were ; yourselves now that you are angry with these. 
pricked: to the:heart, in remorse and. godly | men, lest you meddle -to youn own hurt.” 
sorrow, chw ii. 37. These here were cut, to the| Note, The) persecutors of God’s eople had ‘ 
heart with ragevand indignation, ‘Thus the} best look to themselves, lest 1] pian the ; 
same gospel. is to some a savour. of life unto,| pit. which they dig.. We have need to 


a8 


» be. not 


life; to others ofdeath unto death. The’ 
enemies of the gospel not only deprive them-) 
selves of its comforts, but fill themselves with 


cautious whom we give trouble to, lest we be ot 
found making the hearts of the righteous sad. 
2. The.cases. he, cites, to.pave the way to. 


terrors;; and«are their,own tormentors:.,, 2.| his opinion.. Two instances he.gives of face 
With malice against. the apostles themselves. | tious seditious men (such as they would have 
Since they see they cannot stop. their mouths| the apostles thought, tobe), Liles ¢cie ' 
any other way than by stopping their breath,| came to nothing of themselyes; whence, | ee 
they take counsel to. slay them; hoping that so} infers that.if these men were indeed such as 
they shall cause: thework to cease, - While} they represented them their causewould sink  —_ 
the apostles went on inthe service of Christ,| with its.own weight,and Proyidence would _ 
with)a holy security and) serenity of mind,| infatuate, and defeat. them, and. then ,they ; r i 
perfectly composed, and. in a sweet/enjoyment} needed not persecute them, rare 
of themeelves;.their persecutors went.on in| (1.) There was one. Theudas, that. made a 
their oppositiom:to., Christ » with..a constant} mighty noise for awhile, as one.sent of God, 
perplexity and:perturbation of mind, and vex-| boasting himself to be.somebody, some great 
ation to themselves.» one, (so, the. word is), either. a te ae 
V. The»grave» advice which: Gamaliel, a} prince, with a divine..commission tov effect. 

leading man in»the:council, gave upon this} Some great revolutionin the.church orin tha, 
occasiony:the scopeof which was to moderate} state; and he observes here (v.36) concern. 
the fury of these: bigots, and. check the vio-] ing him;.[1.] How.farhe prevailed; “4, 
lence of the. prosecution. This Gamaliel is| umber. of mens about. four. hundred in all, 
here:said. to. be.a .Pharisee by his profession joined, themselyes to him, that knew not. 
and: sect, and by office a doctor: of the. law, what.to do with themselves, or-hoped tojbet- 
one thatstudied the scriptures of the Old) terthemselves; and they seemed then.a for- 
‘Testament, read lectures upon) the sacred au~j midable body.” [2.] Howsoon-his-preten> 
thors, and trained'up,pupils in the knowledge {sions were; all dashed: ““ When he was, slain”? Whi? 
of them. Paul was. brought up.atihis feet{(probably in war) “there needed naymone 
(chixxii. 3); and tradition says that:so were{ado, all,.as many as obeyed him,were scattered, —_ 
Stephen: and Barnabas. Some say. he wasland melted away like.snowbefore the sun, 
the sonof that Simeon that‘took up Christ in Now compare that case,with this.. You have+ 
his.arms; when he was presented in the tem. |,slain, Jesus, the.ringleader, of this faction; _ 
ple;.and grandson of the famous Hillel. He you have taken him, offj.. Nowif he was, as. 
is here said to be in reputation among. all the| you. say. he was,\an, impostor andipuetelidar.,. 3B 
people for his wisdom and conduct, it appear- | his)death, like that of Theudas, willbe the 
ing by this:passage that he was,a moderate} death of, his cause, and the, final dispersion 
man, and not. apt to go in with furious mea-} of his followers.” From what hasbeen we 
sures: Men of temper and charity are justly} may infer what will be in a like cases the, 
had.im reputation, for checking the:incendia-| smiting of the:shepherd willbe the scatterimg, 
ries that otherwise would set ‘the world on| ofthe sheep: and, if the God of peacehad 
fire. Now observe here, not brought again from the,dead that great, 
1. The necessary caution hé gives to the} Skepherd, the dispersion of the sheep, at.his, 
council, with reference to the»case: before} death, had been total.and final. Lt GAP 
them: He: commanded to put» the- apostles) 2.) The case was the-same.with Judas of 
forth a little while; that he might speak the} Galilee; v..37. Observe, (1.] The attempthe 
more freely, and be the more freely answered made:, Itis said to be.after this, whichsome _ 
(it was fitithat,the prisoners:should withdraw | read, besides, this, or; Let me mention, after — 
when their case was ‘to be debated); and then} ¢his;—supposing, that Judas’s insurrection . 
put the house in mind of the importance of} waslong: before that of Thendas for it was. 
this matter, which in their heat they were| inthe timeof the taxation, namely, that at— P 
notcapable..of considering as they ought:| our Saviour’s birth(Luke ii: 1); andithat of, 
Youmen of Israel, saith he, take heed to your-| Theudas,, whom Josephus speaks of; that. — 
selves consider what you do, or intend to doy! mutinied,in the time.of CuspiusFadusg buty 


x 


* 


v 


mele ee et 


_ years after Gamaliel-spoke'this; and therefore 
could not be the’same. “It-is not easy to’ de-' 
“termine particularly when these ‘events’ hap- 
__ + pened, nor whether this*taxing was the same’ 


with that at our Saviour’s birth or one of a 
later date. “Some think ‘this Judas of Gali- 
lee was the same with Judas’ Gaulonites, 
whom Josephus speaks ‘of, others not. “It is 
probable that they were cases’ which lately 
happened, and were fresh in memory. “This 
Judas drew away much people after him, who 

‘gave credit to his pretensions. “But, [2.] 
Here is the defeat of his attempt, and that: 
without any imterposal ‘of the great sanhe- 

‘drim, or any decree of theirs against him (it 

‘did not need it) ; he also perished, and all, 

- even as many as obeyed him, or were persuaded 
by him, were dispersed. | Many have fool- 
ishly thrown away their lives, and brought 

“others into the same snares, by’ a jealousy 

' for their liberties, in’ the days ‘of the taxing, 

-who had better have been content, when Pro- 

~ yidence had so determined, fo serve the king 
of Babylon. 

3. His opinion upon the whole matter. 

(1.) That they should not persecute the 
‘apostles (v: 38): Now I say unto you, 7a viv 
—for the present, as the matter now stands, 

~my advice is, “ Refrain from these~men ; 

neither punishthem for what they have done 

“mor restrain them’ for the future. | Connive 
‘at them; let them take their course ; let not 

our hand be upon them.” ‘ It is uncertain 

“whether he spoke this out of policy, for fear 
of offending either the people or the Romans 
and making further mischief. The apostles 
did not attempt any thing by outward force. 
The weapons of their warfare were not car- 
nal; and therefore why should any outward 

~ force be used against them? Or, whether he 

“was under any present convictions, at least 
of the probability of the truth of the Christian 

doctrine, and thought it deserved \better 

* treatment, at least a fair trial. ‘Or, whether 

“it was only the language ‘of a mild quiet ‘spi- 

rit, that: was against persecution for con- 


- science’ sake. © Or, whether'God put this 


~ word into his mouth beyond his own inten- 
tion, for the deliverance of the apostles ‘at 

this time. We are sure there was an over- 
‘ruling’ Providence in it, that the servants’of 
Christ might not only come'off; but come off 
honourably. 

(2.) That they should refer this’matter to 
Providence: “Wait the issue,'and see what 
it will come'to. If ct be'of~men, it will come 

' to nought ofitself ; fof God, it will’stand, in 
“spite of all your powers and:policies.”” 'That 
‘which is\ apparently *wicked* and immoral 
“must be suppressed, else the magistrate bears 
the sword in vain’; but*that'which has a’ show 
‘of good, and it is‘doubtful’ whether it be’ of 

' God or men, ‘itis best to let’ it alone; ‘and let 


- ‘ittake its fate, not to use/any external force 


. for the» suppressing ‘cf it. Christ rules by 
’ the power of truth, not of the sword. | What 


Christ,’as' John’ Baptist’s went before him. 
‘Now they,’ having owned, concerning’ the 
former, that they ‘could: not- tell whether it 
was from heaven or of men, ought not tobe 
too confident concerning the latter. But, take 
‘it which way you will} itis a-reason why they 
should’ not be persecuted. [1.] “If this 
counsel, and'this work, this forming “of a so- 
ciety, and incorporating it in'the name of Je- 
sus, be of men, it will come to nothing: If itbe 
the counsel-and work of foolish crack-brained 
men that know not what they do, let them alone 
awhile, and they will run themselves out of 
breath, and their folly will -be manifest before 
all men, and they will make’themselves ridi- 
culous. If it be'the counsel and work of 
pelitic and designing men; who under colour 
of religion are setting up a‘secular interest, 
let them alone awhile, and they will throw off 
the mask, and their knavery will be manifest 
to all men, and they’ will make themselves 
odious ;/ Providence’ will never countenance 
it. It will come to nothing in a little time; 
and, if so, your persecuting and opposing it 
is-very needless; there is no occasion for 
giving yourselves so muchtrouble, and bring. 
ing'such an odium upon yourselves, to: kill 
that which, if you give it a little time, will 
die‘of itself. The unnecessary use of power 
is an abuse’ of it. “But,” [2.] “If it should 
prove (and as wise’men as you have been 
mistaken) that this counsel and this work is of 
God, that these preachers have their com- 
missions and imstructions from him, that 
they are as truly his messengers to the world 
as the Old-Testament prophets: were, then 
what do you think ‘of persecuting them, of 
this attempt of yours (v: 33) to’slay them ? 
You must conclude it to be,’ First, “A 
fruitless attempt against them: If it be of 
‘God, you cannot overthrow it ; for there is no 
wisdom nor counsel against the Lord ; he that 
sits in heaven laughs at you.” \ It may be the 
comfort of all who are sincerely on God’s 
side, who have a single‘eye to his will as their 
rule and his glory as theirend,' that whatso- 
ever is of God cannot be overthrown totally 
and finally, though it may be-very vigorously 
opposed ;* it may “berun upon, but cannot 
berun' down. © Seeondly, “* A dangerous at- 
tempt to yourselves. « Pray let it alone, Zest 
haply you be found even to fight aguinst God: ; 
and J need not tell you who will come off by 
the worse in that contest.” | Woewnto him 
that strives with his Maker ; for he will not 
only be‘overcome ‘as an impotent enemy, but 
severely reckoned with as a rebel and traitor 
against his rightful prince. ' Those that hate 
and abuse God’s faithful people; that restrain 
and silence hisfaithful ministers, fight against 
God, for he takes what is done against then 
as done against himself. ‘Whoso touches them, 
touches the apple of his eye. Well, this waa 


2 en ee 
«eo 


ee eee 


sal The advice ie. avi 
the advice of Gamaliel: we wish it were duly 
considered by those that persecute for con- 
science’ sake, for it was a good thought, and 
natural enough, though we are uncertain 
what the man was. ‘The tradition of the 
_ Jewish writers is that, for all this, he lived 
and died an inveterate enemy to Christ and 
his gospel; and though (now at least) he was 
not for persecuting the followers of Christ, 
yet he was the man who composed that 
» prayer which the Jews use to this day for the 
extirpating of Christians and Christianity. 
On the contrary, the tradition of the Papists 
1s that he turned Christian, and became an 
eminent patron of Christianity and a follower 
of Paul, who had formerly sat at his feet. If 
a it had been so, it is very probable that we 
should have heard of him somewhere in the 
Acts or Epistles. 
VI. The determination of the council upon 
the whole matter, v.40. 1. Thus far they 
agreed with Gamaliel that they let fall the 
design of putting the apostles to death. They 
a saw a great deal of reason in what Gamaliel 


. 
Lo. 


int 


_—. AL VPA, 


S 
B 
t 
f 


oe. said, and, for the present, it gave some check 
age to their fury, anda remainder of their wrath 
ee was restrained by it. 2. Yet they could not 


forbear giving some vent to their rage (so 
outrageous was it) contrary to the convictions 
of their judgments and consciences; for, 
o though they were advised to let them alone, 

yet, (1.) They beat them, scourged them as 
a malefactors, strippedthem, and whipped them, 
as they used to do in the synagogues, and no- 
tice is taken (v. 41) of the ignominy of it. 
“Lhus they thought to make them ashamed of 
preaching, and the people ashamed of hear- 
ing them; as Pilate scourged our Saviour to 
expose him, when yet he declared he found 
no fault inhim. (2.) They commanded them 
that they should not speak any more in the} 
name of Jesus, that, if they could find no 
other fault with their preaching, they might 
nave this ground to reproach it, that it was 
against law, and not only without the per- 
mission, but against the express order of 
their superiors. 

VII. The wonderful courage and con- 
stancy of the apostles in the midst of all 
these. injuries and indignities done them. 
ye When they were dismissed they departed 
a7 from the council, and we do not find one word 
oy they said by way of reflection upon the court 
and the unjust treatment given them. When 
they were reviled they reviled not again ; and 
when they suffered they threatened not; but | 
committed their cause to him to whom Gama- | 
liel had referred it, even to a God who judgeth 
riyhteously. All their business was to pre- 
serve the possession of their own souls, and 
to make full proof of their ministry, notwith- 
standing the opposition given them; and 
both these they did to admiration. 

1. They bore their sufferings with an in- 
vincible cheerfulness (v. 41): When they 
went out, perhaps with the marks of the 
lashes given them on their arms and hands 


wr 
Non 4 
BS by. \ 
, 


appearing, iussed at by the 
ble, it may be, or public no 
infamous punishment they 
instead of being ashamed 
their relation to him, they re hat 
were counted worthy to suffer shame for his 
mame. ‘hey were men, and men in reputa- 
tion, that had never done any thing to make 
themselves vile, and therefore could not but 
have a sense of the shame they suffered, 
which, it should seem, was more grievous to 
them than the smart, as it usually is toinge- _ 
nuous minds; but they considered that it 
was for the name of Christ that they were 
thus abused, because they belonged to him 
and served his interest, and their sufferings 
should be made to contribute to the further 
advancement of his name; aud therefore, (1.) _ 
They reckoned it an honour, looked upon it 
that they were counted worthy to. suffer shame, _ 
karn&wOnoay arysacOyvar—that they were ho- 
noured to be dishonoured for Christ. Reproach 
for Christ is true preferment, as it makes ug — 
conformable to his pattern and serviceable tu 
his interest. (2.) They rejoiced in it, re 
membering what their Master had said to 
them at their first setting out (Matt. v.11, 
12): When men shall revile you, and persecute _ 
you, rejoice and be exceedingly glad. ‘They 
rejoiced, not only though they suffered shame 
(their troubles did not diminish their joy), 
but that they suffered shame; their troubles — 
increased their joy, and added to it. If we 
suffer ill for doing well, provided we suffer it 
well, and as we should, we ought to rejoice 
in that grace which enables ussotodo. 
2. They went on in their work with inde- — 
fatigable diligence (v. 42): They were pu- — 
nished for preaching, and were commanded — 
not to preach, and yet they ceased not to teach — 
and. preach; they omitted no opportunity, — 
nor abated any thing of their zeal or forward- 
ness. Observe, (1.) When they preached— — & 
daily ; not only on sabbath days, or on 
Lord’s days, but every day, as duly as the 
day came, without intermitting any day,as 
their Master did (Matt. xxvi. 55, Luke xix. 
47), not fearing that they should either kill — 
themselves or cloy their hearers. (2.) Where 
they preached—both publicly in the temple, _ 
and privately in every house ; im promiscuous 
assemblies, to which all resorted, andin the _ 
select assemblies of Christians for special or- 
dinances. They did not think that either 
one would excuse them from the other, for — 
the word must be preached in season and out 
of season. Though in the temple they were 
more exposed, and under the eye of their 
enemies, yet they did not confine themselves _ 
to’ their little oratories in their own houses, — 
but ventured into the post of danger; and 
though they had the liberty of the temple, a 
consecrated place, yet they made no difficulty _ 
of preaching in houses, in every house, even _ 
the poorest cottage. They visited the fami- _ — 
lies of those that were under their charge, 
and gave particular mstructions to them ac. — 


. 


a 
x 


ba ng 
~ children 
subject matter of their preaching: They 
preached Jesus Christ; they preached con- 
cerning him; and this was not all, they 
preached him up, they proposed him to those 
who heard them, to be their prince and Sa- 


viour. They did not preach themselves, but 
Christ, as faithful friends to the bridegroom, 
making it their business to advance his in- 
terest. This was the preaching that gave 
most offence to the priests, who were willir.g 
they should preach any thing but Christ; 
but they would not alter their subject to 
please them. It ought to be the constant 
business of gospel ministers to preach Christ ; 
' Christ, and him crucified ; Christ, and him 
glorified ; nothing besides this but what is 
reducible to it. 
CHAP. VI. 


In this chapter we have, I. The discontent that was among the dis- 
ciples about the distribution of the public charity, ver.1. II. 
The election and ordination of seven men, who should take care 
of that matter, and ease the apostles of the burden, ver, 2—6. 
Iif. The increase of the church, by the addition of many to it, 
ver. 7. 1V. A particularaccount of Stephen, one of the seven. 
1. His great activity for Christ, ver.8. %. The opposition he 
met with from the enemies of Christianity, and his disputes with 
them, ver. 9,10. 3. The convening of him before the great san- 
hedrim, and the crimes laid tu his charge, ver. 1I—14. 4. God’s 
owning him upon his trial, ver. 15. 


_ ND in those days, when the 
number of the disciples was 
multiphed, there arose a murmuring 
of the Grecians against the Hebrews, 
because their widows were neglected 
‘in the daily ministration. 2 Then 
the twelve called the multitude of the 
disciples unto them, and said, It is 
not reason that we should leave the 
word of God, and serve tables. 3 
Wherefore, brethren, look ye out 
among you seven men of honest re- 


port, full of the Holy Ghost and wis- 


dom, whom we may appoint over 
this business. 4 But we will give 
ourselves continually to prayer, and 
to the ministry of the word. 5 And 
the saying pleased the whole multi- 
tude: and-they chose Stephen, a 
man full of faith and of the Holy 
Ghost, and Philip, and Prochorus, 
and Nicanor, and Timon, and Par- 


; of deacons 


here we have, 

I. An unhappy disagreement among some 
of-the church-members, which might have 
been of ill consequence, but was prudently 
accommodated and taken up in time (v. 1): 
When the number of the disciples (for so 
Christians were at first called, learners of 
Christ) was mulliplied to many thousands in 
Jerusalem, there arose a murmuring. 

1. It does our hearts good to find that the 
number of the disciples is multiplied, as, no 
doubt, it vexed the priests and Sadducees to 
the heart to see it. The opposition that the 
preaching of the gospel met with, instead of 
checking its progress, contributed to the suc- 
cess of it; and this infant Christian church, 
like the infant Jewish church in Egypt, the 
more it was afflicted, the more it multiplied. 
The preachers were beaten, threatened, and 
abused, and yet the people received their 
doctrine, invited, no doubt, thereto by their 
wonderful patience and cheerfulness under 
their trials, which convinced men that they 
were borne up and carried on by a better 
spirit than their own. 

2. Yet it casts a damp upon us to find that 
the multiplying of the disciples proves an 
occasion of discord. Hitherto they were all 
with one accord. This had been often taken 
notice of to their honour; but now that they 
were multiplied they began to murmur; as 
in the old world, when men began to multiply, 
they corrupted themselves. Thou hast multi- 


plied the nation, and not increased their joy, 


Isa. ix. 3. When Abraham and Lot increased 
their families, there was a strife between their 
herdsmen ; so it was here: There arose a mur- 
muring, not an open falling out, but a secret 
heart-burning. 

(1.) The complainants were the Grecians, 
or Hellenists, against the Hebrews—the Jews 
that were scattered in Greece, and other parts, 
who ordinarily spoke the Greek tongue, and 
read the Old Testament in the Greek version, 
and not the original Hebrew, many of whom 
being at Jerusalem at the feast embraced the 
faith of Christ, and were added to the church, 
and so continued there. These complained 
against the Hebrews, the native Jews, that 
used the original Hebrew of the Old Testa- 
ment. Some of each of these became Chnis- 
tians, and, it seems, their joint-embracing of 


menas, and Nicolas a proselyte of| the faith of Christ did not prevail, as it ought 


Antioch: 6 Whom they set before 
the apostles: and when they had 


prayed, they laid their hands on| 


them. 


to have done, to extinguish the little jea- 
lousies they had one of another before their 
conversion, but they retained somewhat of 
that old leaven; not understanding, or not 


7°And the word of God in-| remembering, that in Christ Jesus there is 


creased; and the number of the dis-| either Greek nor Jew, no distinction of He- 


ciples multiplied in Jerusalem greatly; 
and a great company of the priests 
were obedient to the faith. 


Having seen the church’s struggles with 
her enemies, and triumphed with her in her 


brew and Hellenist, but all are alike welcome 
to Christ, and should be, for his sake, dear 
to one another. 

(2.) The complaint of these Grecians was 
that their widows were neglected in the daily 
administration, that is, in the distribution of 


a 


-—* ~~ @ 


' bates among those that profess to-be taken 
up with ithe great things of another world... A 
great deal of money was gathered for thevre- 


eases, it was impossible to please every body 
in the. Jaying.of it.out. The apostles,’ at 
whose feet it was laid, did their best to dis- 


-with the utmost impartiality, and. were: far 
from respecting the Hebrews more than the 


ed toy and. tacitly complained of, that the 
‘Grecian widows were neglected ; though they 
«were as real. objects of charity, yet they had 
not so much allowed them, or not to so many, 
or not so duly paid them,.as the Hebrews. 


eause for it; but those who, upon. any.ac- 
count, lie under disadvantages (as the Gre- 
cian Jews did, in comparison with those that 
were'Hebrews.of the Hebrews) are apt to be 
jealous that. they are slighted when really 
they.are not so ; and it is the common fault 


ful, for what is given them, they are queru- 
lous and clamorous, and apt to find fault that 
»more is not given them, or that more is given 
to others than to them; and there are envy 
and covetousness, those roots of bitterness, 
to be found among the poor as wellas among 
the rich, notwithstanding the humbling pro- 
vidences. theyare under, and should accom- 
modate themselves to. But, [2.] We will sup- 
pose there might be some occasion for their 
complaint.. First, Some suggest that though 
their other poor were well provided for, yet 
their widows were neglected, because the 
“managers governed themselves by an ancient 
rule which the Hebrews observed, that a 
widow was to be maintained by her husband's 
children. See 1 Tim, v. 4. But, Secondly, 
I take it that the widows are here put’for all 
the poor, because many of those that were in 
the church-book, and received alms, were 
widows, who were well provided for by ‘the 
industry of their husbands while they lived, 
but were reduced to straits when they were 
gone. As those that have the administration 
of public justice ought in a particular manner 
to. protect widows from injury (Isa. i. 17; 
Luke xviii. 3); so those that have the admi- 
nistration of public charity ought in a parti- 
cular manner to provide for widows what is 
necessary. See 1 Tim. v: 3. ‘And observe, 
~ The widows here, and the other poor, had a 
‘daily ministration; perhaps they wanted 
forecast, and could not save for hereafter, 
and therefore the managers of the fund, in 


. their daily bread ; they lived from hand to 


diahe public 8 Dad idshichlegars t 
had more care'takenvof them. Observe; The | 
first contention in the Christian church was’ 
about a money-matter; but itis a-pity that! 
othe little things; of this world should bemake- 


the rich ‘Hebrews dent 
lief of the poor, butyas often happens.in such. 


_ pose'of i; so as to answer the intentions of 
the donors, and no doubt designed to-do it. 


Grecians ;.and yet here} they are complain- 
Now, [1.]. Perhaps this complaimt was 


»groundless\.and. unjust, and there was no 


of poor people that, instead of being thank~ 


\andness. to them, gave them day by day 


aa -had not estates aceqe 
-and. therefore the poor Greeie 
have less out of shastagd teak th ugh 
was some tolerable reason for it, they thou 
hard and unfair. Note, In the best-order: 
church in the world there will be*som 
amiss, some ..mal-edministration “or pred 
some grievances, or at least.some'complaints ; 
those:are the: best shit deanenneenney 
fewest. mn 
II. The. happy: accommodating of. this 318 
matter, and the expedient. fecha: upon for — 
the taking away of the causeof thismurmur- 
ing. The apostles had hitherto the directing a 
of the matter. » Applications ee made to — 
them, and appeals. in»casesof grievances. 
They were obliged to emplo sfeusigtlonlor:' eh 
them, who. did not. jsckesciieieaees et j 
might have taken, nor were so well fortified 
asithey should have beemagainst temptations — . 
to. partiality ; and | therefore poagaeey abcd ; 
must be chosen to" manage” this’ matter \ 
have more leisure to attend to: it’than we ae 
apostles had, and were better qualified for — 
the trust than those whom the ‘apostles em- ‘ 
‘ployed were. Now observe, te 
1. How the method: was roposed by the £o 
apostles: They called the multitude of the 
disciples unto them, the heads of the congre. * 
gations of Christians in Jerusalem, the prin- _ 
cipal leading men. ‘The twelve themselves ° 
would not-determine any thing without them, — % 
for in multitude of counsellors there is s 
and in an affair of this nature those mite 
best able to udvise who were-more conyer- — 
sant in the affairs ofthis life ‘than’ “the | oy 
apostles were. cae 
(1.). The apostles urge that they-eould by 
no means admit so great a it jo eae 
would be, from their great work (. 2): Fn * 
not reasonable that we should leave the word — aa 
of God and serve tables. |The receiving and — 
paying of money was serving tables, too like ei 
the tables of the money-changers in the t Re. , 
‘This was foreign to thé busmess which 
apostles were called to.’ They were to vie” a 
the word of God ; and’ dabiso they Benen = 
such occasion to study for what they red 
as we have (it being given in that:same hour 
what they should speak), yet they eee 
that was work enough for a whole man, and __ 
to employ all their! thoughts; and eares,'and _ 
time, though one man of . was more 
than ten of us, than ten thousand. If they 
serve tables, they must, in some ‘measure, af} 
leave the word of God ; they could notattend 
their preaching work so closelyas they ought. — 
Pectora nostra duus non» eleatineniras=- 
These minds of ours admit not of two. distinct 
anxious employments. "Though this serving 
of tables was for pious uses, and serving the — 
charity of rich Ch ee ee or r 


— 
igh 


t pr. 


They will no more be- drawn: from their 

reaching by thé money laid ‘at their feet 
abethey will be driven from it by the’stripes 
- Jaid on their backs. While the number of 

_ the disciples was: small, the apostles might 
manage this matter without making it any 
considerable interruption to their main busi- 
ness; but, now-that. their number was in- 
creased, they could not-do it. I¢ %s not rea- 
Son, ob apesov éstyv—it is not fit, or commend- 
_ abie, that we should neglect the business of 

feeding souls with the bread of life, to. attend 
thé business of relieving the bodies of the 
poor, Note, Preaching the gospel is the best 
work, and the most proper and needful that 
a minister~can be employed ‘in, and that 
which he must giye himself wholly to (1 ‘Tim. 
iv. 15), which that he may do, he must’ not 
entangle himself ‘in the atfairs’ of this: life’ (2 
Tim. il. 4), no, not in the outward business of 
the house of God, Neh. xi: 16. 

(2.) They therefore desire that seven men 
might be chosen, well qualified for the pur- 
pose, whose business it should be to serve 
tables, dvaxoveitv roaxetate—to be deacons to 
the tables, v:- 2. The business must be 
minded, must be better minded than it had 
been, and than the apostles could mind it; 
und therefore proper persons must be chosen, 
who, though they might be occasionally em- 
ployed in the word; and prayer, were not so 
entirely devoted toit as the apostles were ; 
and these must ‘take. care of the ¢hurch’s 
stock—must review, and pay, and keep ac- 
counts—must buy those things which they 
had need of against: the feast (John xiii. 29), 
and attend to:all those things which are ne- 
cessary in ordine ad sptritualia—in order to 
spiritual éexereises, that every thing might be 
done decently and in order, and no person nor 
thing neglected. Now, 

__ {1.] The persons must be duly qualified. 

The people are to choose, and the apostles to 
ordain; but the people have no authority to 
choose, nor the apostles to ordain, men ut- 
terly unfit for the: office: Look out seven 
men ; so many they thought might suftice for 
the present, more might be added afterwards 
if there were oceasion. These must be, First, 
Of honest report; men free from scandal, that 
were looked upon by their neighbours’ as 
men of integrity, and faithful men, well 
attested, as men that might be trusted, not 
under a blemish “for any vice, but, on»the 
contrary, well spoken of for every thing that 
1s virtuous and praiseworthy; paptrupovpivove 
—men that can produce good testimonials eon- 
cerning their conversation. Note, Thosethat 
are employed in any office in the chureh 
ought to be men of honest report, of a blame- 
less, nay, of an admirable character, which is 
requisite not only to the credit of their office, 
but to:the due discharge of it. Secondly; 
‘They must be full ‘of the Holy Ghost; must 


of deacons. 


po vhristians, and in both serving Chris | be-filled with those gifts and graces: of ‘the. 
yet the apostles would not take so much time: 
from their preaching as this would require: 


‘Holy Ghost: which were necessary to the 
right management of this trust. They must 
not only be-honest men, but they must: be: 


men of ability and men of courage; suchas: 
-were to be:made judges'in Israel (Exod. xvii1. 
21), able men; fearing God; men of truth, und | 


hating covetousness:; and hereby appearing to 
be full of the Holy Ghost Thirdly, They 
must be full of wisdom: It was not enough 
that they were honest, goodmen, but they 
must: be discreet, judicious men, that could 
not be imposed upon, and would order things 
for the best, and with consideration: full of 
the Holy Ghost, and wisdom, that is, of the 
Holy Ghost as a Spirit of wisdom. We find 
the word of wisdom given by the Spirit, as 
distinct from the word of knowledge by the 
same Spirit, 1 Cor. xii: 8» Those must. be 
full of wisdom who are entrusted with public 
money; that it may be disposed: of, not-only» 
with fidelity, bur with frugality: 


[2.] The people must nomimate: the: per-’. 


sons= ‘* Look yow out among yourselves seven 

men; consider among yourselves who are’the 

fittest-for “such a trust, and whom» you «can 

with the most satisfaction confide in.” They» 
might. be presumed to know»better, or at 

least were fitter to enquire; what character 
men had, than the apostles; and therefore 

they are entrusted with the choice. 

[3.] The apostles will ordain them to the 
service, will give them their charge, that 
they may know »what they have to do and 
make conscience of doing it, and give them 
their authority, that the persons concerned 
may know whom they are to apply to, and 
submit ‘to, in affairs of that mature: Men, 
whom we may appoint. 
our English Bibles there has been am error 
of the press here; for they have read it, 
whom ye may appoint, as if the power were 
in the people; whereas it was certainly in 
the apostles: whom we may appointsoversthis: 
business; to take care of it, and to see that 
there be neither waste nor want: 

(3.) The apostles engage to addict:them= 
selves wholly to their work as ministers, and 
the more closely if they can ibut ‘get»fairly 
quit of this troublesome»office (v. 4): We 
will give ourselves’ continually to prayer, and 
to the'ministry of the word. See here; [1.] 
What-are the two great gospel ordinances— 
the word; and prayer; by these two com= 
munion between'God and:his people is: kept 
up and maintained ; by the word he speaks 
to them, and by prayer they speak to him; 
and. these ‘have a mutual reference»to..each 
other. _ By these two the kingdom of Christ 
must be advanced, and additions made to it ; 
we must: prophesy upon the dry bones; and 
then pray fora spirit of life from»God: to 


enter-into them. By the word and «prayer’ 
other ordinances are sanctified to us, and ° 


sacraments have their efficacy. [2] What 


is the great business: ef gospel ministers—tor, 
give themselves continually to prayer, and te » 


In many editions of 


. 
>a 


>) 
bs 


OS ae 


eee ap. ni = 7) Ww 


y rs 
oa 
4 ST 
ee 
Fle 

an) 
13 


ra pe 


The appointment — 


the ministry of the word; they must still be 
either fitting and furnishing themselves for 
those services, or employing themselves in 
them; either publicly or privately; in the 
stated times, or out of them. They must he 
God’s mouth to the people in the ministry of 
the word, and the people’s mouth to God in 
prayer. In order to the conviction and con- 
version of sinners, and the edification and 
consolation of saints, we must not only offer 
up our prayers for them, but we must minis- 
ter the word to them, seconding our prayers 
with our endeavours, in the use of appointed 
means. Nor must we only minister the word 
to them, but we must pray for them, that it 
may be effectual; for God’s grace can do all 
without our preaching, but our preaching 
ean do nothing without God’s grace. The 
apostles were endued with extraordinary gifts 
of the Holy Ghost, tongues and ‘miracles ; 
and yet that to which they gave themselves 
continually was preaching and praying, 
py which they might edify the church: and 
those ministers, without doubt, are the suc- 
cessors of the apostles (not in the plenitude 
of the apostolical power—those are daring 
usurpers who pretend to this, but in the best 
and most excellent of the apostolical works) 
who give themselves continually to prayer, 
and to the ministry of the word; and suc 
Christ will always be with, even to the end of 
the world. 

2. How this proposal was agreed to, and 
i put in execution, by the disciples. 

was not imposed upon them by an abso- 
lute power, though they might have been 
bold in Christ to do this (Philem. 8), but 
proposed, as that which was highly conve- 
nient, and then the saying pleased the whole 
multitude, v. 5. It pleased them to see the 
apostles so willing to have themselves dis- 
charged from intermeddling in secular affairs, 
and to transmit them to others; it pleased 
them to hear that they would give themselves 
to the word and prayer; and therefore they 
neither disputed the matter nor deferred the 
execution of it. 

(1.) They pitched upon the persons. It is 
not probable that they all cast their eye upon 
the same men. Every one had his friend, 
whom he thought well of. But the majority 
of votes fell upon the persons here named ; 
andthe rest both of the candidates and the elec- 
tors acquiesced, and made no disturbance, as 
the members of societies in such cases ought 
to do. An apostle, who was an extraor- 
dinary officer, was chosen by lot, which is 
more immediately the act of God; but the 
overseers of the poor were chosen by the 
suffrage of the people, i which yet a regard 
is to be had to the providence of God, who 
has all men’s hearts and tongues in his hand. 
We have a list of the persons chosen. Some 
think they were such as were before of the 
seventy disciples; but this is not likely, for 


ye &, 


“ 


? 


“ORRE ACTS. < ")) Oe 


more reason that they sh 
of God to serve tables thar th 
should. It is therefore more pr 
they were of those that were con 
the pouring out of the Spirit; 
promised to all that would be bap : 
they should receive the gift of the Holy Gho 
and the gift, according to that promise, is _ 
that fulness of the Holy Ghost which was 
required in those that were to be chosen to 
this service. We may further conjecture, — 
concerning these seven, [1.] That they were 
such as had sold their estates, and brought 

the money into the common stock; for, 
ceteris paribus—other things being equal, 
those were fittest to be entrusted with the 
distribution of it who had been most gene- . 
rous in the contribution to it. [2.] That 
these seven were all of the Grecian or Hel- __ 
lenist Jews, for they have all Greek names, _ 
and this would be most likely fo silence the _ 
murmurings of the Grecians (which occasioned 
this institution), to have the trust lodged in 
those that were foreigners, like themselves, _ 
who would be sure not to neglect them. 
Nicolas, it is plain, was one of them, for he 
was a proselyte of Antioch; and some think __ 
the manner of expression intimates that they 
were all proselytes of Jerusalem, as he was 


vd 


a2 


h| of Antioch. The first named is Stephen, the 


glory of these septemviri, a man full of faith 

and of the Holy Ghost ; he hada strong faith 

in the doctrine of Christ, and was full of it 
above most; full of fidelity, full of courage 

(so some), for he was full of the Holy Ghost, 

of his gifts and graces. He was an extraor- — 
dinary man, and excelled in every thing that — 
was good; his name signifies a crown. Phi- 

lip is put next, because he, having used this _ 
office of a deacon well, thereby obtained a good - 
degree, and was afterwards ordained to the _ 
office of an evangelist, a companion and 
assistant to the apostles, for so he is expressly 
called, ch. xxi. 8. Compare Eph. iv. 1]. 
And his preaching and baptizing (which we 
read of ch. viii. 12) were certainly not asa 
deacon (for it is plain that that office was 
serving tables, in opposition to the ministry of 
the word), but as an cranaaenrs and, when 
he was preferred to that office, we have rea- 
son to think he quitted this office, as incom- __ 
patible with that. As for Stephen, nothing — 
we find done by him proves him to bea _ 
preacher of the gospel; for he only disputes _ 
in the schools, and pleads for his life at the - 
bar, v. 9, and ch. vii. 2. The last named is” . 
Nicolas, who, some say, afterwards degene- _ 
rated (as the Judas among these seven) and — 
was the founder of the sect of the Nicolaitans 
which we read of (Rev. ii. 6, 15), and which 
Christ there says, once and again, was a 
thing he hated. But some of the ancients 
clear him from this charge, and fell us that, — 
though that vile impure sect denominated — 
themselves from him, yet it was unjustly, — 


they were ordained by Christ himself, long | and because he only insisted much upon it 


‘since, fo vreach the yospel ; and there was no | 


that those that had wives should be as though _ 


they had none, thence they wickedly inferred 
that those that had wives should have them in 
common, which therefore Tertullian, when he 
speaks of the cemmunity of goods, particu- 
larly excepts: Omnia indiscreta apud nos, 
_ preter uxores—All things are common among 
us, except our wives.—Apol. cap. 39. é 
2.) The apostles appointed them to this 
work of serving tables for the present, v. 6. 
The people presented them to the apostles, 
who approved their choice, and ordained 
them. [1.] They prayed with them, and for 
them, that God would give them more and 
more of the Holy Ghost and of wisdom— 
that he would qualify them for the service to 
which they were called, and own them in it, 
-and make them thereby a blessing to the 
* church, and particularly to the poor of the 
flock. All that are employed in the service 
_ of the church ought to be committed to the 
conduct of the divine grace by the prayers of 
the church. [2.] They laid their hands on 
them, that is, they blessed them in the name of 
the Lord, for laying on hands was used in 
blessing ; so Jacob blessed both the sons of 
Joseph ; and, without controversy, the less is 
blessed of the greater (Heb. vii. 7); the dea- 


cons are blessed by the apostles, and the | 


overseers of the poor by the pastors of the 
congregation. Having by prayer implored a 
blessing upon them, they did by the laying 
on of hands assure them that the blessing 
was conferred in answer to the prayer; and 
this was giving them authority to execute 
that office, and laying an obligation upon the 
people to be observant of them therein. 
If. The advancement of the church here- 
— upon. When things were thus put into good 
order in the church (grievances were redressed 


and discontents silenced) then religion got | 
; 1. The word of God increased. | 
Now that the apostles resolved to stick more | 
closely than ever to their preaching, it spread | 


ground, v. 7. 


the gospel further, and brought it home with 
the more power. Ministers disentangling 
themselves from secular employments, and 
addicting themselves entirely and vigorously 
_ to their work, will contribute very much, asa 
means, to the success of the gospel. The 
word of God is said to imcrease as the 
seed sown increases when it comes up 
again thirty, sixty, a hundred fold. 2. 
Christians became numerous: The number 
of the disciples multiplied in Jerusalem greatly. 
When Christ was upon earth, his ministry 
had least success in Jerusalem; yet now that 
city affords most converts. God has his rem- 
nant even in the worst of places. 3. A great 
company of the priests were obedient to the 
faith. Then isthe word and grace of God 
greatly magnified when those are wrought 
upon by it that were least likely, as the priests 
here, whoeither had opposed it, orat least were 
linked in with those that had. The priests, 
_ whose preferments arose from the law of 
_ Moses, were yet willing to let them go for 
the gospel of Christ; and, it should seem, 
VOL. VIL 


Bec 


° was CHA p YL a ; 


7 address 
t.ey came in a body: many of them agreed 
together, for the keeping up of one another’s 
credit, and the strengthening of one another's 
hands, to join at once in giving up their 
names to Christ: zodic sydkoc—a great 
crowd of priests were by the grace of God 
helped over their prejudices, and were obe- 
dient to the faith, so their conversion is de- 
scribed. (1.) They embraced the doctrine of 
the gospel; their understandings were cap- 
tivated to the power of the truths of Christ, 
and every opposing objecting thought brought 
into obedience to him, 2 Cor. x. 4,5. The 
gospel is said to be made known for the obe- 
dience of faith, Rom. xvi. 26. Faith is an 
act of obedience, for this is God’s command- 
ment, that we believe, 1 John iii. 23. (2.) 
They evinced the sincerity of their believing 
the gospel of Christ by a cheerful compliance 
with all the rules and precepts of the gospel. 
The design of the gospel is to refine and re- 
form our hearts and lives; faith gives law to 
us, and we must be obedient to it. 


8 And Stephen, full of faith and 
power, did great wonders and mi- 
'racles among the people. 9 Then 
there arose certain of the synagogue, 
which is called the synagogue of the 
Libertines, and Cyrenians, and Alex- 
andrians, and of them of Cilicia and 
of Asia, disputing with Stephen. 10 
And they were not able to resist the 
wisdom and the spirit by which he 
spake. 11 Then they suborned men, 
which said, We have heard him speak 
| blasphemous words against Moses, 
and against God. 12 And they 
stirred up the people, and the elders, 
and the scribes, and came upon him, 
and caught him, and brought him to 
the council, 13 And set up false 
witnesses, which said, This man 
ceaseth not to speak blasphemous 
words against this holy place, and the 
law: 14 For we have heard him 
say, that this Jesus of Nazareth shall 
destroy this place, and shall change 
the customs which Moses delivered 
us. 
council, looking stedfastly on him, 
saw his face as it had been the face 
of an angel. 

Stephen, no doubt was diligent and faith- 
ful in the discharge of his office as distributor 
of the church’s charity, and laid out himself 
to put that affair in a good method; which he 
did to universal satisfaction; and though it 
appears here that he was aman of uncommon 
gifts, and fitted for a higher station, yet, 
being called to that office, he did not think 

Qu 


15 And all that sat in the. 


Stephen's 
it below him’ to dowthe «duty of it. And, 
being faithful ina little, he was entrusted with 
more; and, though wedo not find him pro- 
pagating the gospel by»preaching and bap- 
tizing, yet wefind himvhere called out to very 
honourable*services, and, owned»in them. 

I. Heproved the:truth of the gospel; by: 
working miracles in :Christ’s name,-v. 8. 1.5 
HE was full of faith und power, that is,»of a 
strong faith, _by which he wasienabled todo: 
great things.  Those-that are-full of faith are 
full of power,’ because ‘by: faith the powerof 
God is engaged for us.. His faith did-so fill y 
him» that it lefs'no room ;for unbelief and 
made room for: the - influences» of. divine 
grace, so:that, as the. prophet speaks;:he was 
full. of power by the: Spiritnof the. Lord 
of hosts; Mieiiii. 8. By faith weareemptied 
of ‘self, and» so:are-filled with Christ, who is 
the wisdom: of God and. the.power of-God. 2. 
Being so he did great-wonders: and miracles 
among the people, openly, and in the sight of 
all; for Christ’s -miraclesfeared ‘ not the 
strictest scrutiny, Itis not strange that Ste- 
phen, though he was not a preacher by office, 
did these great wonders, forwe find that these 
were distinct gifts of the Spirit, and divided 
severally, for to one was given the working of 
miracles, and to,another propheey;1 Cor.: xii. 
10, 11... And, these-signs followed. not. only 
those that preached, but. those that believed. 
Mark xvi. 17. 

Ik He pleaded the cause of ‘Christianity 
against those that opposed ‘it, and argued 
agaimst it (v, 9,10); he served the interests 
of religion. as.a disputant, in the high places 
of the field, while others were serving them 
as vinedressers and husbandmen. 

1. We are-heretold who were his oppo- 
nents, v. 94; They were Jews, but Hellenist 
Jews, Jews of the dispersion, who seem tohave 
been more zealous for their religion than. the 
native Jews; it was with difficulty that they 
retained the practice and profession of it in 
the country where»they lived, where:they 
were as speckled birds, and not without great 
expense and toilthat. they keptup their attend- 
ance at Jerusalem,, and this made them 
more active sticklers for Judaism than those 
were) whose. profeSsion’ of ‘their religion 
wascheapandieasy. ‘They were of theisyna- 
gogue which .is.called the .synagogue.of .the 
Libertines; the Romans called those Liberti, 
or Libertini, who either, being foreigners, 
were nollarabeed, or, bemg slaves by ‘birth, 
were: manumitted; or made freemen. . Some 
think thatthese Libertines. were such of the 
Jews as had obtained the Roman fr eedom, as. 
Paul had (ch. xxil. 27, 28); and it is proba- 
ble that he was the most forward man of this 
synagogue of the:Libertines in disputing with’ 


of Reims ididkdibtobeloegicsalia yhagog 
the: Libertines, he» belongedsto. this 
native of Tarsus; ac of Cilicinasit. to pape 
bablethathe might: pempmeres 

Jews that were bornvin other countries,.and., 
had. concerns in them; had frequent mle ng 
mot only to resort: tombeahters reside. in, tiga 
salem» Each’ nationdhadwatsy a 

in London there are-Fiench,and Siocdisonahd 
‘Danish. churches: and). those; synagogues» 
were the:schools to whichthe Jews of:thosey 
nations sent their youth to be educatediin thew. 
Jewish.learning., Now those that:werertutons™ 
and professors:in these synagogues; orn 
gospel grow,:and the: her: 
growth of it;:and fearing what.would alets 
consequence of it tothe Jewish religions: 
which they were:jealous:fory:beingconfident) 
of the goodness of their:cause;iand their.owns 
sufficiency to manage it, would undertake tow 
run down Christianity by force of argument. 
It was a fair and rational, way of dealing with 
it,, and what» religion»is always ready=toi 
admit.’ Produce yourvcause,'saith the Londs\. 
bring. forth: youn strong reasons, Isa. xii. 21. 
But why did they dispute with Stephen? 
And why not with the:apostles themselves»? 
1.) Some: think» because they despised-they 
apostles as unlearned and. ignorantmen, whom 
they thought it below them=tove 


thought it their honour tooarredidlenmitlacth ais 
match. (2.) Others think it was beeai 

stood in awe of thé apostles, and ootltalante ? 
be so. free and: familiamswith themas they 


challenge; Stephen was chosen and.appointed. 
by the disciples to: betheir champion; fomeit 
was not meet thatthe apostiiieelaahiaeateme 
preaching of theavord:of:God:to 
controversy. Stephen, whowasonly pS aes 
in the church, anda very sharpyyoungemansa. 
of bright parts; and: better qualified “to. deaki 
with wrangling disputants than:the: apostlesi. 
themselves, was. appointed» towthisyservice.« 


bred upiat:thefeet of Gamaliel, and that Sauby 
and the»rest of them setuponhimyasia de- 


their mark. (4.) Ittisyprobable:that they:dis= 
puted with Stephen. because he was zealousitoy 
argue with themand convince them;and this 
was the service to;which God had called hima 
2. We are: here told how she-carried ithe» 
point in. this dispute (10): They: were) not: 
able‘to resist the avisdom» and othe Spimitibys 
which hespoke..- They couldmeithen supporter: 
their»own arguments noranswerwhis. He 
Stephen, and engaged othérs' in the dispute, | proved: by such ‘irresistible »argumentsithatr: 
forwe find him busy inthe stoning of Ste-} J esus is the Christ, and delivered:himself witho: 
phen,and consenting to his death. Thére were so. much clearness andfulnesssthatnthey hade 
others that belonged to the synagogue ef the | ncthing to object against whathesaid; though» 
Cyreniansand Alexandrians, of which:'syna-) they weremot convinced, ‘yet theyrwere eonsi+ 
gogue the Jewish writers speak; and othérs | founded.’ Itis not said, ‘They were ae 


ngage with; 
but Stephen owas bredva scholar: > anduthey » 


could be with Stephen; whowwas imaninferion: _ 
office: (3.) Perhaps, theyhaving givena public. — 


Some historians say that Stephenthad beens 


serter, and with a particularsfury made) himy: 


a ETERS Plek , e eren ee me 
ist-him, ‘but, ‘hands ;yand therefore they will try’ how to 
on the wisdomand the Spiriteby which he|}:deal with them! singly. erie 

_euspoke;'that Spiritvof wisdony which spoke by | *3/ ‘How they-~were prepared with evidence 
«him. ‘Now was:falfilled:that» promise, I will} ready to» produce® against: him. ' They were 
 Sgive you a mouth: andewisdom which ‘all your'presolwedthat they would notbe run a-ground, 
 eadversaries'shalb-not berdbleto'gainsay:nor’re-}as'they were when: they brought:our Saviour 
_ esist) Luke xxii 15. | They thought ‘theyshad)) upon his trial, :and'then had to”seek for wit- 
_ «only disputed with Stephenjand could»make'}messes. These were got: ready: beforehand, 
_ ‘*their-part good’with him }’but they were’ dis- and'were imstructed to make’ oath that ‘they 

puting: with the? Spirit of Godnin ‘himyfor'|had heard:him speak blasphemous words against 
ewwhormthey were an unequalimatch. ‘Mosesvand’ against God*(vi 1 against this 
CHL + At lengthy hesealed it-with his blood; | holy placeandthelaw(v..13) } for they heard 
sowershall find he did im themext!chapter ;'}/him:say what Jesus-would do to*their place 
«here wethave some'steps'taken by his’enemies {and their customs; v. 14. \ It‘is‘probable that 
‘towards’ it. When: they could: mot) answer }:he had saidysométhing to thatpurport; and 
his- arguments» as: a\disputant,' they prose-'| yet those who’ swore it against him.ace called 
cuted him as? averiminal; and«suborned:wit- |,false* witnesses, because, though there was 

-emesses against him, to’ swear ‘blasphemy+}something of truth intheir testimony, yet they 
- \eupon thim. © ¢'Ons/stich'=terms “(saith! Mr.\}\put awrong:and malicious construction upon 
*Baxter“here) doi: we* dispute: withs malig-) what he had’said, and perverted it. Observe, 
nant men. *“And‘iteismextito a miracle of} 1.) What was’ the general charge ex- 
providence *that»nogreater: number ofre- hibited» against him—that: he: spoke blasphe- 
» ligious “persons have been*murdered in the} mous words ; and, to aggravate the’ matter, 
~ world, by the way of purjury’and pretence’ of | “He ceases not to speak blasphemous words ; 
daw, whenso'many thousands hate 'themwho'}} itis his commontalk, his' discourse in all 
make’ no conscience !of false oaths.” ‘ They-} companies 3) wheresoever he comes, he makes 
. suborned'men, thatis; instructed them what} it his businees to instil his notions’ ito all 
) tosay; and then hired them toswear'it.| They he» converses with.” © \It-mtimates likewise 
were! the more ‘enraged: against him» because} something ‘of contumacy and contempt of ad- 
‘whe ‘had'proved'them to be imthe. wrong;'and'| monition. “He has: been warned against it, 

whown them*the»right way } for which'they| and yet'ceases not to'talk'at this rate.” Blas- 
© ought to ‘have given him their best thanks. || phemy is justly reckoned a heinous crime 
~ Was he therefore become their enemy ;-because| (to speak contemptibly and reproachfully of 
* eee the trath;-and proved it to:be'so? |;Godiour Maker), and therefore Stephen’s 
Now’ let us ebserve here, ‘persecutors would be thought to’ have a 

1) ‘How with allspossible aréandindustry } deep:concern upon them for’ the honour o. 
tthey incensed: both the government:and the’) God’s name, and to do'this in a'jealousy for 
© mob agamist him, that, if they could-not:pre-| that. As it was with the confessors and mar- 
» wailby theone} theyamight bytheother (v.\|tyrs/of the ‘Old: Testament, so it was’ with 
12): They stirredup thepeopleagainst: him,} those of the New—their brethren that hated 

- ‘that if the sanhedrim should ‘still think: fit} them;and cast'them ‘out; said, Let the Lord 

““faceording’ to Gamialiel’s«advicep to let«him | be, glorified ;» and pretended they did’ him 
alone, yet theyamight runhimedownby a|service anit. “‘He-is said to have spoken 

-»popular race andstumult ;/ they also: found |-blasphemous'words against Moses and against 
| “ameans!*to ‘stir’up tthe* elders»and ‘seribes'| God. - Thus farithey were right;'that those 
_ against him; that, ifthe:people-should: coun-} who ‘blaspheme’ Moses (if! they*meant the 

‘tewance and:protect‘him; theyamight prevail} writings of’ Moses, which were" given by in- 
*byauthority. «Thus they doubted not but to}-spiration ‘of God) blaspheme God himself. 
ganitheir pomt; when they had two strings to | Those that speak:reproachfully'of ‘the scrip- 
» theism bow. tures, and»ridicule’them, reflect upon God 
8 2)Howetheyngot: himetothe-bar :* They} himself, and doidespite to him. * His great 
came upon ‘kim,whenhe little thought’ of! it, jimtention is to’ magnify the law’ and make it 
vand emight him and brought himtothe council. honourable ; those therefore’ that vilify the 
‘hey came upon him int avbody, .andidlew }law;:and make it‘contemptible;'blaspheme his 
‘upon him as: alion*uponvhis “prey ;«so"the |‘name ; for he has» magnified his word above 
“word signifies. “By their rudesand wiolent| all his) name. “Butidid: Stephen blaspheme 
‘streatment of him, theynvould:represent:him, | Moses? ©By no. means;he ‘was*far: from it. 
“Both to ‘the people: and to the government,| Christ, and:the preachers of his gospel, never 
“as adangerous’man, that» would:either*flee}isaid anything that/looked like blaspheming 
‘from justice if he werenot watched, ‘or :fight | Moses ;* they “always” quoted” his* writings 
‘with it if hewerenotput under aforce. oHaving | with respect; appealed 'to them, 'and» said no 
-eaught him; they brought:hint triumphantly | other «things: than: what’ Moses’'sdid: ‘should 
into’'the’ council, ‘andjsascit’shouldiseemy soy come ;"very unjustly thereforesis Stephen in- 
hastily that he‘had nonelof his: friend» with dicted for blaspheming» Moses. “But, 
‘him. ) They had»fownd; whenithey wrought | (2.) Let us see -how this’ charge: is’ sup- 

“? many” together, ‘that*theyremboldencd » one} portedvand> made out ;*why, truly, when the 

vanother,* and strengthened, one another’s thing was to be proved, all’ they can charge 


2 ‘ 
a 

‘ bie 
ed 
fa) 


i They: were 


r 


SRA ee 


koe i lie erate ie a Yi 7 
him with is that that he hath spoken blasphe- 
mous words against this holy place and the 
law ; and this must be deemed and taken as 
blasphemy against Moses and against God 
himself. Thus does the charge dwindle 
when it comes to the evidence. [1.] He is 
charged with blaspheming this holy place. 
Some understand this of the city of Jerusa- 
lem, which was the holy city, and which they 
had a mighty jealousy for. But it is rather 
meant of the temple, that holy house. Christ 
was condemned asa blasphemer for words 
which were thought to reflect upon the tem- 
ple, which they seemed concerned for the ho- 
nour of, even when they by their wickedness 
had profaned it. ([2.] He is charged with 
blaspheming the law, of which they made 
their boast, and in whick they put their trust, 
when through breaking the law they disho- 
noured God, Rom. ii. 23. Well, but how 
can they make this out? Why, here the 
charge dwindles again; for all they can ac- 
cuse him of is that they had themselves heard 
him say (but how it came in, or what expli- 
cation he gave of it, they think not them- 
selyes bound to give account) that this Jesus 
of Nazareth, who was so much talked of, 
shall destroy this place, and change the cus- 
toms which Moses delivered to us. He could 
not be charged with having said any thing to 
the disparagement either of the temple or of 
the law. The priests had themselves pro- 
faned the temple, by making it not only a 
house of merchandise, but a den of thieves; 
zt they would be thought zealous for the 
onour of it, against one that had never 
said any thing amiss of it, but had attended 
it more as a house of prayer, according to 
the true intention of it, than they had. 
Nor had he ever reproached the law as they 
had. But, First, He had said, Jesus of Na- 
zareth shall destroy this pluce, destroy the 
temple, destroy Jerusalem. It is probable 
that he might say so; and what blasphemy 
was it against the holy place to say that it 
should not be perpetual any more than Shiloh 
was, and that the just and holy God would 
not continue the privileges of his sanctuary 
to those that abused them? Had not the 
prophets given the same warning to their 
fathers of the destruction of that holy place 
by the Chaldeans? Nay, when the temple 
was first built, had not God himself given 
the same warning: This house, which is high, 
shall be an astonishment, 2 Chron. vii. 21. 
And is hea blasphemer, then, who tells them 
that Jesus of Nazareth, if they continue 
their opposition to him, will bring a just de- 
struction upon their place and nation, and 
they may thank themselves? Those wick- 
edly abuse their profession of religion who, 
under colour of that, call the reproofs given 
them for their disagreeable conversations 
blasphemous reflections upon their religion. 
Secondly, He had said, This Jesus shall 
change the customs which Moses delivered to us. 
And it was expected that in the days of the 


~ r 
AUL 


aan 
TS: idan 


Messiah i 1] 
the shadows should 
substance was come; yé 
tial change of the law, 
it. Christ came, not to des bu we 
the law; and, if he changed some custo ‘ 
that Moses delivered, it was to introduce < : 
establish those that were much 
and if the Jewish church had not 
nately refused to come into this new esta- 
blishment,and adhered to the ceremonial law, _ 
for aught I know their place had not been de- me 
stroyed; so that for putting them into a — 
certain way to prevent their destruction, — 
and for giving them certain notice of their 
destruction if they did not take that way, — 
he is accused as a blasphemer. Fe: 
IV. We are here told how God owned — 
him when he was brought before the council, 
and made it to appear that he stood by him _ 
(v. 15); All that sat in the council, the priests, % 
scribes, and elders, looking stedfastly on him, — 
being a stranger, and one they had not yet 
had before them, saw his face as it had been 
the face of an angel. Itis usual for judges — 
to observe the countenance of the prisoner, 
which sometimes is an indication either of — 
guilt or innocence. Now Stephen appeared 
at the bar with the countenance as of an — 
angel. 1. Perhaps it intimates no more than 
that he had an extraordinarily pleasant, — 
cheerful countenance, and there was not in 
it the least sign either of fear for himself — 
or anger at his persecutors. He lookedas 
if he had never been better pleased in hislife — 
than he was now when he was called out — 
to bear his testimony to the gospel of Christ 
thus publicly, and stood fair for the crown of _ 
martyrdom. Such an undisturbed serenity, — 
such an undaunted courage, and such an ~ 
unaccountable mixture of mildness and ma- 
jesty, there was in his countenance, that 
every one said he looked like an angel; — 
enough surely to convince the Sadducees that 
there are angels, when they saw before their — 
eyes an incarnate angel. 2. It should rather — 
seem that there was a miraculous splendour 
and brightness upon his countenance, like 
that of our Saviour when he was transfigured 
—or, at least, that of Moses when he came — 
down from the mount—God designing there- _ 
by to put honour upon his faithful witness 
and confusion upon his persecutors and — 
judges, whose sin would be highly aggra- 
vated, and would be indeed a rebellion 
against the light, if, notwitnstanding this, 
they proceeded against him. Whether he 
himself knew that the skin of his face 
shone or no we are not told; but all that 
sat in the council saw it, and probably took 
notice of it to one another, and an arrant 
shame it was that when they saw, and could 
not but see by it that he was owned of God, 
they did not call him from standing at the 
bar to sit in the chief seat upon the bench. — 
Wisdom and holiness make a man’s face to 
shine, and yet these will not secure men 


, + 


J evi ta’ 

se Fah Ls 
bate 
PS ON 


_ nour upon him. 


CHAP. VII. 


When our Lord Jesus called his apostles out to be employed in 
services and sufferings for him, he told them that yet the last 
should be first, and the first last, which was remaikably ful- 
filled in St. Stephen and St. Paul, who were both of them late 


converts, in comparison of the apostles, and yet got the start of 


them both in services and sufferings; for God, in conferring 
honours and favours, often crosses hands. In this chapter we 
have the martyrdom of Stephen, the first martyr of the Christian 
church, who led the van in that noble army. And therefore his 
sufferings and death aremore largely related than those of anyother, 
for direction and encouragement to all those who are called out 
to resist unto blood, as he did. Here is, I. His defence of him- 
self before the council, in auswer to the matters and things he 
stood charged with, the scope of which is to show that it was no 
blasphemy against God, nor any injury at all to the glory of his 
name, to say that the temple should be destroyed and the cus- 
oms of the ceremonial law changed. And, 1. He shows this by 
oing over the history of the Old Testament, and observing that 
od never intended to confine his favours to that place, or that 
‘remonial law; and that they had no reason to expect he should, 
the people of the Jews had always been a provoking people, 
and had ferfeited the privileges of their peculiarity: nay, that 
that holy place and that law were but figures of good things to 
come, and it was no disparagement at al! to them to say that 
they must give place to better things, ver. 1—50, And then, 2. 
He applies this to those that prosecuted him, and sat in judgment 
upon him, sharply reproving them for their wickedness, by 
which they had brought upon themselves the ruin of their place 
and nation, and then could not bear to hear of it, ver. 51—d3. 
ll. The putting of him to death by stoning him, and his patient, 
cheerful, pious submission to it, ver. 54—60. 


HEN said the high priest, Are 
these things so? 2 And he said, 

Men, brethren, and fathers, hearken ; 
The God of glory appeared unto our 
father Abraham, when he was in Me- 
sopotamia, before he dwelt in Char- 
ran, $ And said unto him, Get thee 
out of thy country, and from thy kin- 
dred, and come into the land which 
I shall show thee. 4 Then came he 
out of the land of the Chaldeans, 
and dwelt in Charran: and from 
‘thence, when his father was dead, he 
removed him into this land, wherein 
ye now dwell. 5 And he gave him 
none inheritance in it, no, not so 
much as to set his foot on: yet he 
promised that he would give it to 
him for a possession, and to his 
seed after him, when as yet he had 
no’ child. 6 And God spake on 
this wise, That his seed should so- 
journ in a strange land; and that 
they should bring them into bondage 
and entreat them evil four hundred 
years. 7 And the nation to whom 
they shall be in bondage will I judge, 
said God: and after that shall they 
some forth, and serve me in this 
_ place. 8 And he gave him the co- 
~yenant of circumcision: and so Abra- 


kam |iegat Isaac, and circumcised | 


. 


him the eighth day; and Isaac begat 
Jacob; and Jacob begat the twelve 
patriarchs. 9 And the patriarchs. 
moved with envy, sold Joseph into 
Egypt: but God was with him, 10 
And delivered him out of all his 
afflictions, and gave him favour and 
wisdom in the sight of Pharaoh king 
of Egypt; and he made him governor 
over Egypt and all his house. 11 
Now there came a dearth over all the 
land of Egypt and Chanaan, and 
great affliction: and our fathers found 
no sustenance. 12 But when Jacob 
heard that there was corn in Egypt, 
he sent out our fathers first. 13 And 
at the second time Joseph was made 
known to his brethren ; and Joseph’s 
kindred was made known unto Pha- 
raoh. [4 Then sent Joseph, and 
called his father Jacob to him, and 
all his kindred, threescore and fifteen 
souls. 15 So Jacob went down into 
Egypt, and died, he, and our fathers 
16 And were carried over into Sychem, 
and laid in the sepulchre that Abra- 
ham bought for a sum of money of the 
sons of Emmor the father of Sychem, 


Stephen is now at the bar before the great 
council of the nation, indicted for blasphemy : 
what the witnesses swore against him we had 
an account of in the foregoing chapter, that 
he spoke blasphemous words against Moses 


and God; for he spoke against this holy ~ 


place and the law. Now here, 

I. The high priest calls upon him to an- 
swer for himself, v.1. He was president, 
and, as such, the mouth of the court, and 
therefore he saith, ‘‘ You, the prisoner at the 
bar, you hear what is sworn against you; 
what do you say to it? Are these things so? 
Have you ever spoken any words to this pur- 
port? If you have, will you recant them, or 
will you stand to them? Guilty or not 
guilty ?- This carried a show of fairness, 
and yet seems to have been spoken with an 
air of haughtiness ; and thus far he seems 
to have prejudged the cause, that, if it were 
so, that he had spoken such ana such words, 
he shall certainly be adjudged a blasphemer, 
whatever he may offer in justification or ex- 
planation of them. 

II. He begins his defence, and it is long; 
but it should seem by his breaking off ab- 
ruptly, just when he came to the main point 
(v. 50), that it would have been much longer 
if his enemies would have given him leave to 
say all he had to say. In general we may 
observe, 

1. That in this discourse he appears to be 


* ture stories, and stich as were very pertineon 
to his: purpose, 6ff-hand* without looking in 
his Bible. | Hewwas filled with the ‘Holy’ 
Ghost, not so-much’:to ‘reveal ‘to: him: new 
things, or open: to..him the. secret counsels 
; and decrees of God concerning the Jewish’ 
“ » nation, with them to convict these gainsayers 5 
“no; but! to bring’ tohis* remembrance ‘the! 
scriptures of the Old Testament, and toteach’ 
shim how. to make use of. them: for'their con- 
yiction. Those that are full of the Holy’ 
* Ghost will be full of the scripture, as Stephen 

was. 
- 2. That he: quotes | the. scriptures'/accord- 
| * ang to the Septuagint translation, by which 


(Gen.» xii. 1, p&e.),2 and: 
‘Nehwix. 7, 8. “His native’ 
idolatrous country, it was : 
(v. 2), the land of 'the Chaldeans (v 4 : 
God brought him’at two removes; not too fa 
‘at once, dealing tenderly with ‘him ;"he : 
brought him out.of the land’ ‘of the Chaldean ans 5 
‘to’ Charran,’or' ‘Haran, a placevmidway  be- 
tween that and’ Canaan: (Gen. oxi. 31)yand 
thence five years‘after, when hi . 
dead, heremoved himeanto th thelandof Canaan, as 
wherein you now dwell. ‘ It should seem, nthe | 
first time ‘that *God: spoke to* Atobatnags he | 
appeared in some ‘visible: display of ‘the diz 


: _ itappears he was one of the Hellenist Jews, | vine presence; ‘as "the Godyof glory (v: Dy 

a --who used that version in their synagogues. }settle a correspondence with him » and th 
ee “His following this, ‘occasions’ divers varia-| afterwards he kept up’ that ce, 
otal tions from the Hebrew original’in ‘this dis-jand spoke to: him fromptime to timesas there — 
oe ~ course, which the judges of the:court did not | was occasion; without say eo his visible - > 
my _ correct, because they knew how he was.led|.appearanees as'the-Godvof 


al _ this calliof. awe ma 
observe, 1 atin alk were siete 
acknowledge God, and attend dent 
of his providence,”’as ‘of ‘the ‘of cloud 
and fire. ‘ It isnot said,’ Abraham removed, 
but, God removed hinvintothiodand whttrein 
you now duwell,andhe did»but follow his 
Leader. 2.-Those whom ‘God takes into — 
covenant with himsélf he distinguishes from — 
‘the children of this world ; “they are effectu. 
‘ally.called out-of the state, ‘out ‘of the land, © 
of their nativity ; -they-must sit loose tothe 
world, and live above. it.and every thing in 
it, even that in it which is most dear sa aie 3 
and must trust God to make it up to them 
‘another and better country, thatis, the hea 
venly, which he will show them. 
chosen. must follow him. withwan implicit 
faith and obedience. 
Secondly, But let us see what this i is to 

Stephen’s case. | 1. They had charged h 
asia blasphemer ‘of God, pore eerie apos 
from the church; therefore heishows amis 
is a son of Abraham, and values himself up 
his being able to say, Our father ‘Abraham, 
and that he is’ a faithful Avotshipper ‘Of tthe: 
‘God of Abraham,*whom' therefore he here 
eye the pre of glory. He-also-shows’that — 

e owns.divine ‘revelation, and that'partien- 
larly by which the Jewish church was found-— 
ed and incorporated. 2. They were ‘proud } 
‘of their’ being cireumcistd ; and th 
che shows® that “Abraham was taken ander — 
God’s guidance, and into \commmunion with — 
him, before he was cir cumcised, for that was” 
not till v- 8. “With this nt “Paul 
proves that Abraham was’ dated: by faith, 
because:he was-justified when ‘he was in-un- 
circumcision : -and:so there. «3.1 They had a 


Je into them; nor is it any, derogation to the 
‘ authority of that Spirit by which he spoke, for 
the variations ‘are’ not’ material. “We have a 
maxmn, Apices! juris non» sunt \jura— Mere 
vints of law-are not law. itself. ‘These verses 
_arry on this his compendium of church his- 
tory to the end of the book of Genesis. Ob- 
‘serve, 
(1.) His: preface :)Men; brethren, and fa- 
_ thers, :-hearken. He-gives them,|though not 
flattering titles, yet civil and respectful ones, 
signifying his ‘expectation of «fair ‘treatment 
ewith them ; from men he hopes to betreated 
wwith humanity; and he hopes: that brethren 
-and-fathers willeuse: him in a fatherly bro- 
therlyway. They are ready:to look: upon: 
him-as’an‘apostate:from the Jewish church, 
and an enemy to them. But; to make«way 
for their ‘conviction to'the contrary, he ad- 
dresses himself ito them as men, brethren; and 
| fathers; resolving to' look ‘on. himself as‘one' 
of them, though they would: not so look on 
him. «He: craves theirsattention :Hearken ; 

‘ though he was about to: tell-them what they 
already knew, yet he-begs them:to: hearken 
tovity because, though they: knew it all; yet 
they ‘would not without a very-close applica- 
tion ‘of mind know how to: apply it'to the 
ecasevbefore them 

(2.). His entrance upon'ithe discourse, 
which (whatever: it) may "seent “torthose that 
vead it-careiessly) is far -from»being a long 
rambleonly to amuse the hearers,'and give 
them a diversion by telling them:an old story.' 
No; it is all pertinent and ad) rem—to the 
--ourpose, to:show them thatGod= had not his 
heart so'much upon: that holy place and the 
daw as they had; but,as he hada churehvin 
the world: many ages ‘before that: holy place. 

_ewas founded and ‘the ‘ceremonial law given, | mighty jealousy for this+holy place, which — 
“so che ‘would have when ‘they should both may be meant of the whole land of Canaan ; ar 
nave had their period. jfor it wasealled the holy’ Tand, Immanuel’s — 

{1 }) He» begins with the call of Abraham tiaid y and! the destruction of the ss bes 8 


’ 


i 
tN 5 
aX sii ‘LIN ee 


~ 


™ 


ys 
A Page 


7 


Pe mt 
Pa UC) 


hat of thé holy land. “ Now;? 
says Stephen, “ youneed not beso proud of 
its for? (1.) “You came originally out of 


other gods (Josh.\ xxiv» 2), and you were not 
the first planters» of this country... Look 
_ therefore unto the-rock whence you were hewn, 
and the hole of the pit out.of which you were 
digged ;” that is, as\it follows there, ‘ look 
unto Abraham your father, for I called him 
alone (Isavli. 1, 2)—think of the meanness of 
' your-beginnings, and. howsyouwvare. entirely 
indebted to divine grace;: and. then :you» will 
see boasting to:be forever excluded.» It.was, 
God that raised up.the righteous. man from the 
east, and called him to his foot, Isa. xliv 2. 
But, if his seed degenerate, let. them know: 
that God can destroy: this holy»place, and 
raise up to himself another people,» for) he:is 
not a debtor to them,’’ (2.) ** ‘God appeared 
in his glory to Abrahama greatrway. offin 
Mesopotamia, before he came: near Canaan,) 
nay, beforevhe dwelt in Charran; so that you 
must not think God’s visits are» confined: to 
this land; no; he that brought the seed of 
_ the chureh froma country so:far east can, if 
he pleases, carry the fruit of it:to.another 
country asfar west.” (3.) ‘* God»made! no 
haste: to bring him into this land, butlet him 
linger some: years by the way, which shows 
_ that,Godhas not his heart so much upon 
this land as you:haveyours, neither is his 
honour, nor-the happiness of his people; 
bound up init: | Itis therefore-neither blas- 
phemy nor: treason ‘to! say, It; shall be de- 
stroyed,” 

[2.] The unsettled-state»of »Abraham and 
his seed for many ages after he was called 
out of Urofithe,Chaldees:. God)did indeed 

_ promise that: hewould: give it):to:him fora 
possession, and tovhis seed after :hims.v.5. 
But, First, As yethe had no.child, nor any 
by Sarah for many)syears afters, Secondly,, 
He himself was: but:a stranger and a sojour> 
ner in that land, and: God. gave him novinhe- 
ritancein at; nos notisoemuch as to:set his foot: 
on; butthere he:was as in a strange coun+ 
try, where he. was:always upon the remove, 
and could call nothing his.own. Thirdly, 
His posterity did not comeito the possession 
of it for along time: After: four: hundred 
years they shall come and serve me in ithis | 
place, andnot tillthen, v..7. Nay, Fourthly, 
They must undergo a great deal of hardship 
and diffieulty before they shall be put nto 
the possession ofthat land: they: shall be 
brought into bondage, and, ill treated: in.a 
strange land: jand this, not as,.the punish-. 
ment of any particular sin, as,their wandering, 
in the wililerness was, for we never find any 
such’ account: given vof ‘their bondage in 
Egypt; but soGed shad appointed, ) and» it 
_must-be., And) at, thexend.of four hundred: 
years, reckoning from the,birth of Isaac, 
that nation to whom they shall ‘be, in bondaye 
will I judge; swith God. ; 


‘perhaps not so;soon-as we expect; 


VIL: 
beforehand.» When Abraham: had: neither. - 


inheritance norheir,: yet: he was told he: 
)should have both, the one:a land of promuse,: 

Ur of ithe Chaldees;where-your fathers served) 
i \fore. both shad, :and)received,: by) :faith. 


and the other a child. of premise; and there» 
2: 
That God’s promises; though they are-slow;: 
are sure in the operation of them; they will 
be fulfilled:in the, season .of'.them;, though 
3. That 
though the people of God may be in distress 
and ¢rouble fora time, yet God will at length 
both -reseue them and: reckon : with, those 
that.do oppress them:;. for, verily there as.a 
God that judgethin the earth, 

But:let us see how-this: serves: Stephen’s 
purpose.. 1. The Jewish nation; for »the. 
honour of which they wereyso jealous;:was 
very inconsiderable insits beginnings; as: 
theiricommon father Abrahamiwas fetched 
out of obscurity in Ur ofthe Chaldees,:so 
their tribes, and the\-heads: of them; were~ 
fetched: out of servitude in Egypt, when they 
were the fewest of ‘all. people, Deut. vii. 7. 
And-what need:is there of so much ado, as» 


if their: ruin, when they bring it upon them= 


selves by sin, must be the ruin of the, world, 

and ofall God’s interest in it? No; he that 

brought them out of Egypt can-bring them. 
into it again, as he threatened: (Deut. xxviii. 

68), and yet be no loser, while he can;out of 

stones: raise’ up. children» unto, Abraham: 
2.. The slow steps «by which the promise 

made! to Abraham» advanced: towards’ the 

performance; and the: many seeming contra- 

dictions here taken»notice of, plainly show 

that it had a spiritual meaning, and that the 

land principally mtended to be conveyed.and 

secured: by it was the better.cowniry, that as, 
the heavenly; asithe,apostle shows from: this 

very argument that) the patriarchs: sojownnea 

in the land of promise;:asin-a strange: couns 
try, thence inferring that, they Jooked for a 

city that had foundations, Heb..xix 9,10. It 

was: therefore.no blasphemy to say, Jesus 

shalldestroy this place, when at the) same 

time:we say, ‘‘ He shall) leadeus to. the: hea- 

venly Canaan, and: put us: in possession of 

that;; of which the earthly Canaan was butia 

type:and figure.” 

[3.] The. building. upof the, family of 
Abraham, with the entail of ‘divine. grace 
upon it, and. the\-disposals of divine Provi- 
dence concerning: it, which take up the rest 
of the: book of Genesis. 

First, God engaged to beva God. to. Abra= 
ham»and: his seed; and,:inetoken. of this; 
appointed that he and his male seed should 
be circumcised; Gen. xvii..9,,10. He gave him 
the covenantiof cirewneision, thatis, the cove- 
nant of which cireumcision. was the seaks._ 
and accordingly, when Abraham shad a son 
born; hexeirewmeised- him the eighth day (wv. 


-3)5 ‘by rwhichhe» was:-both» bound, by the 


divine law and: interested:in the divine prox 
mises for cireumcision had reference to: both, 


Now this teazches| being a seal.of the covenant. both on» God’s 


ua, 1. THat:known wnto God areall hisworks part-—I will be tovthee a «God all-sufficient, 


es he 


po fi a ’ 


Stephen's 


and on man’s part—Walk before me, and be | 


thou perfect. And then when effectual care 
was thus taken for the securing of Abraham’s 
seed, to be a seed to serve the Lord, they 
began to multiply: Isaac begat Jacob, and 
Jacob the twelve patriarchs, or roots of the 
respective tribes. 

Secondly, Joseph, the darling and blessing 
of his father’s house, was abused by his 
brethren ; they envied him because of his 
dreams, and sold him into Egypt. Thus 
early did the children of Israel begin to 
grudge those among them that were eminent 
and outshone others, of which their enmity 
to Christ, who, like Joseph, was a Nazarite 
among his brethren, was a great instance. 

Thirdly, God owned Joseph in his troubles, 
and. was with him (Gen. xxxix. 2, 21), by the 
influence of his Spirit, both on his mind, 
giving him comfort, and on the minds of 
those he was concerned with, giving him 
favour in their eyes. And thus at length he 
delivered him out of his afflictions, and Pha- 
raoh made him the second man in the king- 
dom, Ps. cv. 20—22. And thus he not only 
arrived at great preferment among the Egyp- 
tians, but became the shepherd and stone of 
Israel, Gen. xlix. 24. 

Fourthly, Jacob was compelled to go down 
into Egypt, by a famine which forced him 
out of Canaan, a dearth (which was a great 
affliction), to that degree that our fathers 
found no sustenance in Canaan, v. 11. That 


_ fruitful land was turned into barrenness. But, 


hearing that there was corn i Egypt (trea- 
sured up by the wisdom of his own son), he 
zent out our fathers first to fetch corn, v. 12. 
And the second time that they went, Joseph, 
who at first made himself strange to them, 
made himself known to them, and it was 
notified to Pharaoh that they were Joseph’s 
kindred and had a dependence upon him (v. 
13), whereupon, with Pharaoh’s leave, Joseph 
sent for his father Jacob to him into Egypt, 
with all his kindred and family, to the number 
of seventy-five souls, to be subsisted there, v. 
14. In Genesis they are said to be seventy 
souls, Gen. xlvi. 27. But the Septuagint 
there makes them seventy-five, and Stephen 
or Luke follows that version, as Luke iii. 36, 
where Cainan is inserted, which is not in the 
Hebrew text, but in the Septuagint. Some, 
by excluding Joseph and his sons, who were 
in Egypt before (which reduces the number 
to sixty-four), and adding the sons of the 
eleven patriarchs, make the number seventy- 
five. 

Hifthly, Jacob and his sons died in Egypt 
(v. 15), but were carried over to be buried in 
Canaan, v 16. A very considerable difficulty 
occurs here: it is said, They were carried 
over into Sychem, whereas Jacob was buried 
not in Sychem, but near Hebron, in the cave 
of Machpelah, where Abraham and Isaac 
were buried, Gen. 1.13. Joséph’s bones in- 
deed were buried in Sychem (Josh. xxiv. 32), 
and it seems by this (though it is not men- 


Se) ot 
tioned in the story) th 
other patriarchs were ca’ 
of them giving the same comma: 
cerning them that he had done; 
this must be understood, not ‘ 
self. But then the sepulchre in Sych: 


em. 
bought by Jacob (Gen. xxxiii. 19), and 
this it is described, Josh. xxiv. 32. How — 
then is it here said to be bought by Abra- 
ham? Dr. Whitby’s solution of thisis very 
sufficient. He supplies it thus: Jacob went 
down into Egypt and died, he and our fathers; 
and (our fathers) were carried over into Sy- 
chem ; and he, that is, Jacob, was laid in the 
sepulchre that Abraham bought for a sum of 
money, Gen. xxiii. 16. (Or, they were laid 
there, that is, Abraham, Isaac, and Jacob.) 
And they, namely, the other patriarchs, were 
buried in the sepulchre bought of the sons of 
Emmor, the father of Sychem. $ 
Let us now see what this is to Stephen’s 
purpose. 1. He still reminds them of the 
mean beginning of the Jewish nation, as a 
check to their priding themselves in the glo- — 
ries of that nation; and that it was by a 
miracle of mercy that they were raised up 
out of nothing to what they were, from so 
small a number to be so great a nation; but, 
if they answer not the intention of their being 
so raised, they can expect no other than to 
be destroyed. The prophets frequently put — 
them in mind of the bringing of them out of 
Egypt, as an aggravation of their contempt 
of the law of God, and here it is urged upon 
them as an aggravation of their contempt of — 
the gospel of Christ. 2% He reminds them 
likewise of the wickedness of those that were 
the patriarchs of their tribes, in envying their 
brother Joseph, and selling him into ae 
and the same spirit was still working inthem ~ 
towards Christ and his ministers. 3. Their _ 
holy land, which they doted so much upon, — 
their fathers were long kept out of the pos. — 
session of, and met with dearth and great 
affliction in it; and therefore let them not — 
think it strange if, after it has been solong — 
polluted with sin, it be at length destroyed. 
4. The faith of the patriarchs in desiring te — 
be buried in the land of Canaan plainiy — 
showed that they had an eye to the heavenly _ 
country, to which it was the design of this 
Jesus to lead them. ve 5id, 


17 But when the time of the pro- — 
mise drew nigh, which God had 
sworn to Abraham, the people grew 
and multiplied in Egypt, 18 Till — 
another king arose, which knew not. 
Joseph. 19 The same dealt subtilly 
with our kindred, and evil entreated 
our fathers, so that they cast out — 
their young children, to the end they 
might not live. 20 In which time 
Moses was born, and was exceeding 
fair, and nourished: up in his fathers — 


i 


ie, 


he was cast out, Pharaoh’s daughter 


took him up, and nourished him for 


her own son. 22 And Moses was 


learned in all the wisdom of the 


_ yesterday ? 


Egyptians, and was mighty in words 
and in deeds. 23 And when he was 
full forty years old, it came into his 
heart to visit his brethren the child- 
ren of Israel. 24 And seeing one 
of them suffer wrong, he defended 
him, and avenged him that was op- 
pressed, and smote the Egyptian : 
25 For he supposed his brethren 
would have understood how that God 
by his hand would deliver them: but 
they understood not. 26 And the 
next day he showed himself unto 
them as they strove, and would have 
set them at one again, saying, Sirs, 
ye are brethren; why do ye wrong 
one to another? 27 But he that 
did his neighbour wrong thrust -him 
away, saying, Who made thee a ruler 
and a judge over us? 28 Wilt thou 
kill me, as thou didst the Egyptian 
29 Then fled Moses at 
this saying, and was a stranger in the 
land of Madian, where he begat two 
sons. 

Stephen here goes on to relate, 

I. The wonderful increase of the people of 
Israel in Egypt; it was by a wonder of pro- 


vidence that in a little time they advanced 
from a family into a nation. 1. It was when 


the time of the promise drew nigh—the time 


when they were to be formed into a people. 
During the first two hundred and fifteen 
years after the promise made to Abraham, 
the children of the covenant were increased 
but to seventy ; but in the latter two hundred 
and fifteen years they increased to six hun- 
dred thousand fighting men. The motion of 
providence is sometimes quickest when it 
comes nearest tne centre. Let us not be 
discouraged at the slowness of the proceed- 
ings towards the accomplishment of God’s 
promises; God knows how to redeem the 
time that seems to have been lost, and, when 
the year of the redeemed is at hand, can doa 
double work in a single day. 2. It was in 
Egypt, where they were oppressed, and ruled 
with rigour; when their lives were made so 
bitter to them that, one would think, they 
should have wished to be written childless, 
yet they married, in faith that God in due 
time would visit them; and God blessed them, 
who thus honoured him, saying, Be fruitful, 
and multiply. Suffering times have often 
been growing times with the church 


: 2 CHAP. 
i ‘nouse three months: 2. And when; IL The extreme hardships which they under 


ee 


x t 
VIL. address 
| went there, vc. 18, 19. When the Egyptians 
observed thezn to increase in number they 
increased their burdens, in which Stephen 
observes three things :—1. Their base ingrati- 
tude: They were oppressed by another king 
that knew not Joseph, that is, did not consider 
the good service that Joseph had done to that 
nation ; for, if he had, he would not have made 
.so ill a requital to his relations and family 
Those that injure good peopleare very ungrate- 
ful, for they are the blessings of the age and 
place they live in. 2. Their hellish craft and 
policy: They dealt subtly with our kindred. 
Come on, said they, let us deal wisely, think- 
ing thereby to secure themselves, but it 
proved dealing foolishly, for they did but 
treasure up wrath by it. Those are in a 
great mistake who think they deal wisely for 
themselves when they deal deceitfully or 
unmercifully with their brethren. 3. Their 
barbarous and inhuman cruelty. That they 
might effectually extirpate them, they cast 
out their young children, to the end they might 
not live. The killing of their infant seed 
seemed a very likely way to crush an infant 
nation. Now Stephen seems to observe this 
to them, not only that they might further see 
how mean their beginnings were, fitly repre- 
sented (perhaps with an eye to the exposing 
of the young children in Egypt) by the for- 
lorn state of a helpless, out-cast infant (Ezek 
xvi. 4), and how much they were indebted to 
God for his care of them, which they had 
forfeited, and made themselves unworthy of: 
but also that they might consider that what 
they were now doing against the Christian 
church in its infancy was as impious and 
unjust, and would be in the issue as fruitless 
and ineffectual, as that was which the Egyp. 
tians did against the Jewish church in its 
infancy. ‘ You think you deal subtly in 
your ill treatment of us, and, in persecuting 
young converts, you do as they did in cast- 
ing out the young children; but you will find 
it is to no purpose, in spite of your malice 
Christ’s disciples will encrease and multiply. 
III. The raising up of Moses to be their 
deliverer. Stephen was charged with having 
spoken blasphemous words against Moses, 
in answer to which charge he here speaks 
very honourably of him. 1. Moses was 
born when the persecution of Israel was at 
the hottest, especially in that most cruel in- 
stance of it, the murdering of the new-born 
children: At that time, Moses was born 
(v. 20), and was himself in danger, as soon 
as he came into the world (as our Saviour 
also was at Bethlehem) of falling a sacrifice 
to that bloody edict. God is preparing for 
his people’s deliverance, when their way is 
darkest, and their distress deepest. 2. He 
was excecdingly fair; his face began to shine 
as soon as he was born, as a happy presage 
of the honour God designed to put upon 
him; he was doretog rp Ocg—fair towards 
God ; he was sanctified from the womb, and 


atti 


ce 
- 


© Stephen's 


this’ made bim beautiful in God’s»eyes ; for 

‘itis the beauty of holiness that isin God’s 
“sight'of great price. | 3. Hewas wonderfully 

% reserved in his infancy, ‘first)/by the care'of 
bi tender parents, who» nourished him three 


months in their own house,-as long as!they 
durst ; and then by a favourable providence 
«that threw him into thecarms of Pharaoh’s 
daughter, whovtook himup, and nourished him 
as her own son (v\ 21); for those whom’ God 
edesigns to make’ special ‘use of’ he will itake 
special care of. «And did: he thus protect 
the child’ Moses? Much’ more will he se- 
eure the interests ‘of his holy child Jesus (as 
-shevis called ch. iv. 27) from the*enemies that 
‘ aregathered together against him. « 4. He he- 
‘came a great scholar (v. 22) :-He was learned 
in all the: wisdom of the Egyptians, who 
“were then famed for all: manner of ‘polite 
literature, particularly philosophy, « astro- 
/nomy, and (which perhaps helped’ to lead 
*them to idolatry) “hieroglyphics. ‘Moses, 
having his ‘education ‘at court, :hadoppor- 
tunity ‘of improving” himself by” the best 
books, tutors, and conversation, im all the 
arts and sciences, and had a genius for them. 
Only we have reason to’ think that she had 
not so-far forgotten the God ‘of his fathers as 
to acquaint himself with the unlawful'studies 
and practices of the magicians of Egypt, any 
further than'was necessary to the confuting 
-of them. © 5. ‘He became a prime minister of 
- ‘statein Egypt. © This*seems:to’be meant by 
his being mighty in words‘and deeds. Though 
~ he had not a’ready way“of ‘expressing him- 
»self, but stammered, yet he spoke admirably 
“good sense, and every thing’ he’'said com- 
manded assent, and carried its own evidence 
and force ‘of reason along’ with “it ;and, in 
business, none went ‘on with: such -courage, 
and conduct;'and success. Thus’ was he 
4 prepared, by human helps, for those ser- 
; ‘vices, ‘which, /after ‘all, ‘he could not ‘be 
~thoroughly farnished for without ‘divine il- 
lamination. “Now; by all'this, Stephem will 
: “make it appear that, notwithstanding’ the 
; - malicious insinuations of his'persecutors, he 
‘had as high'and honourable thoughts of 
‘Moses as’ they had. 
TV. Thes attempts ‘which Moses made: to 
‘deliver Israel, which they spurnedyand would 
‘not close in with.' This Stephen insists much 
upon,’and it serves’ fora key to:this’ story 
‘(Exod ii. 11—15),' as does‘also ‘that other 
construction whichis put’ upon ‘it by the 
“apostle, Heb. xi. 24—-26. There‘ it-is repre- 
“sented as an act of “holy self-denial, here/as 
‘a designed prelude to, or entrance upon, the 
public service he’ was*to'be-called out to/(v. 
~23): When he was full forty years old; in the 
_ prime of his time for preferment’in the court 
-of Egypt, it came intohis heart (for God put 
it there) to’ visit his brethren the children. of 
Israel, and to see-which’way he mightsdo 
them any service ; andthe showed himself:as 
» a public persoa, with a public character. 1. 


“Ag Israel’s saviour.’ This he gave a'specimen ! 


of inavenging an» o) 
killing the. we ian 
“Seeing one of 
was moved with compassion 
ferer, ‘and’ a just indignatio 
‘doer, as ‘men: in’ public stations 
‘and. he. avenged him that was 

smote the Egyptiun, which, if he e 
only a private person, he could not latfull 
have done ; but he knew that his commission _ 
from heaven*would bear him’ out, andwhe — 
supposed that his brethren (who.could-not but — 
have some knowledge of the promisemmadeto __ 
Abraham, that the nation that should-oppress— 
them. God would:judge) would have understood 
that God by his hand'would deliver'them ; for 
he could not have: had either presence of 
mind_or strength of-body to do whathe did, 
if he had not been.clothed with such adivine _ 
power as evinced a divine bensirinig Pifes 
they had but undefstodd ‘the’ signs of the 
times, they mightvhave taken this for+the — 
dawning of the day of their deliverance; Gut 
they understood not, they did not take this, 
as it was designed, for the setting up of a 
‘standard, and sounding of atrumpet, topro- 
claim Moses their deliverer. »2. As Israel’s 
judge. This he gave ajspecimen of, thevery 
next day, in offering toaccommodate matters _ 
between. two contending Hebrews, wherein _ 
he plainly assumed a piblid character (v.26)) 
‘He showed himself to them as they strove, and, _ 
putting cn an air/of majesty and authority, 
he would -haveset them bgt again, and as eke 
their prince have determined the controversy 
between them, saying, Sirs, you are brethren, 
by birth and profession of religion ; why de 
you wrony one to another? _ For he observed — 
that (as in\most.strifes) there was’ a fault 
on ‘both. sides ; .and.therefore, in order to 
peace and friendship,.there must be a mutual — 
remission and condescension. "When Moses 
was to be Israel’s deliverer out of Egypt, he 
slew the Egyptians, and.so delivered Israel _ 
out of their hands; but, when he was to be © 
Israel’s judge..and Jawgiver, he ruled them _ 
with the golden sceptre, not the iron rod; he 
did not-kill and slay them when they strove, — 
but gave them excellent laws. and statutes, — 
and decided upon .their complamts and 
appeals made to him, Exod. xviii. 16...But 
the contending Israelite that was most in 

the wrong thrust him- away (v. 27), wouldnot 
bear the reproof, though. a just-and gentle 
one, but was ready. to fly in his face, with, 
Who. made thee a ruler and @ judge over. us ? - 
Proud and litigious. spirits are impatient of 
check and control. Rather would these Israel- 
ites have theirbodies ruled with rigour by 
their task-masters than be. delivered, and 
have their minds ruled with reason, by. their 
deliverer. The wrong-doer.was so enraged 
at the reproof given him. that he.upbraided 
Moses’ with the service-he -had done to their 
nation in killing the Egyptian, which, ifthey __ 
had pleased, wouldhave been the earnest of 
further and greater service: Wilt thou bil 


he fake Se ee Se es 


read: 9 ae 


me 


ae ee 


_ was the hangimg out of the flag of defiance to 


the Egyptians, and the banner. of love and 


deliverance to Israel. Herenpon.,Moses fled| bush. 


into the land of Midian, and made no.further | after. that he had showed. wonders - 
attempt to deliver Israel.till forty years after ; 


ne settled as.a stranger in Midian, married, 
and had twosons, by Jethro’s daughter, v.29. 


Now let us see how this serves Stephen’s|forty years. 


Stephen’ Bais CHAR) VIN’ 
 meas.thou didst.the Egyptian yesterday? v. 


FY 28, charging that. upon him.as his crime,| the same dj eal <ees 
cerns snjehapaeesbian tunis hich the. same did God send to be a-ruler 


addresu., 
Who made thee a ruler anda judge? 


and a deliverer by the hand ‘of ‘the 
angel which, appeared. to him in the 
36..He brought) them. out,, 


and signs in the land of Egypt, and 
in the Red sea, and in.the wilderness 
37. This. is that. Moses, 


purpose. 1.. They charged him with blas-} which said unto the children of Israel, 


pheming, Moses, in answer to which he retorts 
upon them the indignities which their fathers. 


. did to Moses, which they ought to be ashamed 


of, and humbled: for, instead of, picking 


A. prophet shall'the Lord your:,God 
raise up unto you of your brethren, 
like unto me; him shall ye. hear. 


quarrels thus, under pretence of zeal for the} 38 This is he, that was,in the church 


honour of Moses, with one, that.had as.great 


a veneration for him as. any: of: them had. 
2. They persecuted him for. disputing in 
defence of Christ and-his.gospel; in, opposi- 


in, the wilderness. with. the. angel 
which’ spake to him in the mount 
Sina, and with our fathers: who re- 


tion to. which they set up.Moses. and his| ceived: the lively oracles to give unto 


law: 
heed,” (1.) “Lest.you hereby. do as; your 
fathers did, refuse and. reject.one whom God 
has raised up to be to you.a prince and a Sa- 


viour; you may understand, if. you will not | into Kgypt, 
wilfully shut your.eyes against the light, that| Make us gods to. go before us: for. 
God will, by this Jesus, deliver you out of a 
_ worse slavery. than that in Egypt; take heed 


then of thrusting him away, but receive him 
asa ruler, and,a judge over you.” 


“ But,” saith he, ‘‘ you had best take! ys: 


39 To whom our fathers would 
not obey, but thrust Aim from them,, 
and in their hearts turned back iagain 
i 40 Saying unto Aaron,. 


as for this:Moses, which brought, us 
oat of the land. of Egypt, we-wot not 


(2,.)| What.is become of him. 41 And they 


- “Lest you hereby fare as your fathers fared, | made a calf inthose.days, and offered 


_ who for this »were very justly left to die in} sacrifice. unto, the. idel, and. rejoicea 
_ their slavery, for the,deliverance came not 


<= 


till forty years after., This will be the issue of 
it, you put away the gospel from you, and it 
will be sent to the Gentiles; you willnot have 
Christ, and you shall not have him, so shall 
your doom be.” Matt. xxiii. 38, 39. 

_ +30, And.when.forty years were ex- 


pired, there:appeared ‘to:him in the 


_ wilderness: of mount Sina an angel of 


_ ground. 


the Lord in.a flame of fire in a bush. 


in the works ofstheir own hands. 


Stephen here proceeds in his story of Moses 
and let any one judge whether these are the 
words of one that was a blasphemer of Moses 
or no; nothing could be spoken more honour- 
ably of him. Here is, 

I. The vision which he. saw of the glory of 
God at the bush @. 30): When forty yeurs 
had expired (during all which time, Moses 
was buried alive in Midian, and was now 


31 When Moses saw it, he wondered | grown old,and one would think past service), 


at the:sight: and:as. he. drew near to 
behold.i#,the -voice.of the Lord came 
unto him, 32 Saying, I am the 
God of ‘thy fathers, the God 


the God iof Jacob: Then Moses 
trembled,'and durst not behold.’ 33 


that it might appear that all his performances 
were products of a divine power and promise 
(as it appeared. that Isaac was a child of pro- 
mise by his being born of parents stricken in 


of] years), now, at eighty years old, he enters 
Abraham, and the.God of Isaac, and} Upon that post of honour to which he was 


born, in recompence for his self-denial. at 
forty years old. Observe, 1. Where God 
appeared to him: In the wilderness of Moune 


Then said the, Lord to him, Put off} Sinai, v.30. And, when he appeared to him 
thy . shoes from thy feet: for. the}there, that was holy ground (. 33), which 
place. where.-thou:, standest; is holy Stephen takes notice of, as a check to those 

Sav Mitegice scour. Lahave who prided themselves in the temple, that 
Aue 3 ~ ; | holy place, as. if there were no communion to 
seen the affliction of my people which | he ‘had with God but there; whereas God 


‘is in Egypt, and I have héard their| met Moses, and manifested himself to him, 


X§ groaning, and.am. come down to de-| in a remote obscure place in the wilderness 


_ liver them. And:now.come,.I will 
send thee into Egypte © 35 This) y;, people into a wilderness, and there spealx 


of Sinai. They deceive themselves if they 
‘think God is confined to places ; he cam bring 
2. How he appeared 


Moses whom they refused, saying,! comfortably to therm 


a al 


ee ee es 


| Stephen's : 
_ tohim: Ina flame of fire (for our God is a 


“J will be the same that I am.” 


consuming fire), and yet the bush, in which 
this fire was, though combustible matter, 
was not consumed, which, as it represented 
the state of Israel in Egypt (where, though 
they were in the fire of affliction. yet they were 
not consumed), so perhaps it may be looked 
upon as a type of Christ’s incarnation, and 
the union between the divine and human 
nature: God, manifested in the flesh, was as 
the flame of fire manifested in the bush. 3. 
How Moses was affected with this: (1.) He 
wondered at the sight, v. 31. It was a phe- 
nomenon with the solution of which all his 
Egyptian learning could not furnish him. 
He had the curiosity at first to pry into it: 
I will turn aside now, and see this great sight ; 
but the nearer he drew the more hewas struck 
with amazement; and, (2.) He trembled, and 
durst not behold, durst not look stedfastly 
upon it; for he was soon aware that it was 
not a fiery meteor, but the angel of the Lord ; 
and no other than the Angel of the covenant, 
the Son of God himself. This set him a 


. trembling. Stephen was accused for blas- 


pheming Moses and God (ch. vi. 11), as if 
Moses had been a little god; but by this it 
appears that he was a man, subject to like 
passions as we are, and particularly that of 
fear, upon any appearance of the divine ma- 
jesty and glory. 

II. The declaration which he heard of the 
covenant of God (v. 32): The voice of the 
Lord came to him; for faith comes by hear- 
ing; and this was it: I am the God of thy 
fathers, the God of Abraham, the God of 
Isaac, and the God of Jacob ; and therefore, 
1. “I am the same that I was.” The cove- 
nant God made with Abraham some ages ago 
was, I will be to thee a God, a God all-suffi- 
cient. ‘ Now,” saith God, “‘ that covenant is 
still in full force ; itis not cancelled nor fcr- 
gotten, but I am, as I was, the God of Abra- 
ham, and now I will make it to appear so;” 


for all the favours, all the honours God put 


upon Israel, were founded upon this cove- 
nant with Abraham, and flowed from it. 2. 
For if the 
death of Abraham, Isaac, and Jacob, cannot 
break the covenant-relation between God and 
them (as byt his it appears it cannot), then 
nothing else can: and then he will be a God, 
(i.) To their souls, which are now separated 
from their bodies. Our Saviour by this 
proves the future state, Matt. xxii. 31, 32. 
Abraham is dead, and yet God is still his God, 
therefore Abraham is still alive. God never 
did that for him in this world which would 
answer the true intent and full extent of that 
promise, that he would be the God of Abra- 


_ ham; and therefore it must be done for him 


in the other world. Now this is that life 
and immortality which are brought to light 
by the gospel, for the full cunviction of the 
Sadducees, who denied it. Those therefore 
who stood up in defence of the gospel, and 
endeavoured to propagate it, were so far 


THE ACTS. ss 


from blaspheming Moses rat 
greatest honour imaginable to 
that glorious discovery which God 
himself to’ him at the bush. (2.) To 
seed. God, in declaring himself thus the 
God of their fathers, intimated his kindness _ sa 
to their seed, that they should be beloved for 
the fathers’ sakes, Rom. xi. 28 ; Deut.vii 8. 
Now the preachers of the gospel preached up 
this covenant, the promise made of God unto 
the fathers ; unto which promise those of the _ 
twelve tribes that did continue serving God 
hoped to come, ch. xxvi. 6,7; And shall they, 
under colour of supporting the holy place 
and the law, oppose the covenant which was 
made with Abraham and his seed, his spi- 
ritual seed, before the law was given, andlong 
before the holy place was built? Since God’s 
glory must be for ever advanced, and our 
glorying for ever silenced, God will haveour 
salvation to be by promise, and not by the 
law; the Jews therefore who persecuted the © 
Christians, under pretence that they blas- — 
phemed the law, did themselves blaspheme 
the promise, and forsook all their own 
mercies that were contained in it. \ 
III. The commission which God gave him 
to deliver Israel out of Egypt. The Jews set 
up Moses in competition with Christ, and 
accused Stephen as a blasphemer because he 
did not do so too. But Stephen here shows © 
that Moses was an eminent type of Christ, 
as he was Israel’s deliverer. When God had 
declared himself the God of Abraham he 
proceeded, 1. To order Moses into a reverent 
posture: “ Put off thy shoes from thy feet. 
Enter not upon sacred things with low, and — 
cold, and common thoughts. Keep thy foot, 
Eccl. v. 1. Be not hasty and rash in thy 
approaches to God; tread softly.” 2. To 
order Moses into a very eminent servicé. — 
When he is ready to receive commands, he 
shall have commission. He is commissioned — 
to demand leave from Pharaoh for Israel to 
go out of his land, and to enforce that de- 
mand, v. 34. Observe, (1.) The notice God 
took both of their sufferings and of their 
sense of their sufferings: J have seen, I have — 
seen their affliction, and have heard their 
groaning. God has a compassionate regard 
to the troubles of his church, and the groans 
of his persecuted people ; and their deliver- — 
ance takes rise from his pity. (2.) The de- 
termination he fixed to redeem them bythe _ 
hand of Moses: I am come down to deliver 
them. It should seem, though God is present — 
in all places, yet he uses that expression here 
of coming down to deliver them because that 
deliverance was typical of what Christ did, 
when, for us men, and for our salvation, he 
came down from heaven; he that ascended — 
first descended. Moses is the man that must 
be employed : Come, and I will send thee into 
Egypt : and, if God send him, he will own 
him and give him success. 
IV. His acting in pursuance of this com- 
mission, wherein he was a figure of the Mes- — 


Ni. 


*, 


+ 


_ And Stephen takes notice here again 
E e slights they had put -upon him, the 
_ aitronts they had given him, and their refusal 
to have him to reign over them, as tending 
‘very much to magnify his agency in their de- 
liverance. 1. God put honour upon him 
whom they put contempt upon (v. 35): This 
Moses whom they refused (whose kind offers 
and good offices they rejected with scorn, 
saying, Who made thee a ruler and a judge? 
Thou takest too much upon thee, thou son of 
Levi, Num. xvi. 3), this same Moses did God 
send to be a ruler, and a deliverer, by the hand 
of the angel which appeared to him in the 
bush. Yt may be understood either that God 
sent to him by the hand of the angel, or 
that by the hand of the angel going along 
with him he became a complete deliverer. 
Now, by this example, Stephen would inti- 
mate to the council that this Jesus whom 
_ they now refused, as their fathers did Moses, 
saying, Who made thee a prophet and a king ? 
Who gave thee this anthority? even this 
same has God advanced fo be a prince and a 
Saviour, a ruler and a deliverer; as the 
apostles had told them awhile ago (ch. vy. 
30, 31), that the stone which the builders 
refused was become the head-stone in the 
corner, ch.iy.11. 2. God showed favour to 
them by him, and he was very forward to 
serve them, though they had thrust him 
away. God might justly have refused them 
“his service, and he might justly have declined 
it; but it is all forgotten: they are not so 
much as upbraided with it, v.36. He brought 
hem out, notwithstanding, after he had shown 
wonders and signs in the land of Egypt 
_ which were afterwards continued for the com- 
_pleting of their deliverance, according as the 
ease called for them) in the Red Sea, and in the 


and forty years. So far is he from 
_blaspheming Moses that he admires him as 
_a glorious instrument in the hand of God for 
the forming of the Old-Testament church. 
- But it does not at all derogate from his just 
honour to say that he was but an instru- 
ment, and that he is outshone by this Jesus, 
whom he encourages these Jews yet to close 
with, and to come into his interest, not fear- 
ing but that then they should be received 
into his favour, and receive benefit by him, 
as the people of Israel were delivered by 
Moses, though they had once refused him. 
__ V. His prophecy of Christ and his grace, 
v.37. He not only was a type of Christ 
_ many were so that perhaps had not an ac- 
tual foresight of his day), but Moses spoke 
“of him (v. 37): This is that Moses who said 
unto the children of Israel, A prophet shail 
the Lord your God raise up unto you of your 


.* 


bringing them out of Egypt is spoxen of 
it is with an emphasis of honour, This is that 
Moses, Exod. vi. 26. And so it is here, 
This is that Moses. Now this is very full ta 
Stephen’s purpose; in asserting that Jesus 
should change the customs of the ceremonial 
law, he was so far from blaspheming Moses 
that really he did him the greatest honour 
imaginable, by showing how the prophecy of 
Moses was accomplished, which was so clear, 
that, as Christ told them himself, If they had 
believed Moses, they would have believed him, 
John v. 46. 1. Moses, in God’s name, told 
them that, in the fulness of time, they should 
have a prophet raised up among them, one of 
their own nation, that should be like unto 
him (Deut. xviii. 15, 18),—aruler anda deli- 
verer, a judge'and a lawgiver, like him,—who 
should therefore have authority to change 
the customs that he had delivered, and to 
bring in a better hope, as the Mediator of a 
better testament. 2. He charged them to 
hear that prophet, to receive his dictates, to 
admit the change he would make in their 
customs, and to submit to him in every 
thing ; “and this will be the greatest honour 
you can do to Moses and to his law, who 
said, Hear you him ; and came to be a wit- 
ness to the repetition of this charge by @ 
voice from heaven, at the transfiguration of 
Christ, and by his silence gave consent to 
it,” Matt. xvii. 5. 

VI. The eminent services which Moses 
continued to do to the people of Israel, after 
he had been instrumental to bring them out 
of Egypt, v. 38. And herein also he was a 
type of Christ, who yet so far exceeds him 
that it is no blasphemy to say, “‘ He has au- 
thority to change the customs that Moses 
delivered.” It was the honour of Moses, 1. 
That he was in the church in the wilderness ; 
he presided in all the affairs of it for forty 
years, was king in Jeshurun, Deut. xxxiii.5 
The camp of Israel is here called the church 
in the wilderness ; for it was a sacred society, 
incorporated by a divine charter under a 
divine - government, and blessed with di- 
vine revelation. -The church im the wil- 
derness was a church, though it was not 
yet perfectly formed, as it was to be when 
they came to Canaan, but every man did 
that which was right in his own eyes, Deut. 
xii. 8,9. It was the honour of Moses that 
he was in that church, and many a time 
it had been destroyed if Moses had not been 
in it to intercede for it. But Christ is the 
president and guide of a more excellent and 
glorious church than that in the wilderness 
was, and is more in it, as the life and soul of 
it, than Moses could be in that. 2. That he 


“brethren. This is spoken of as one of the| was with the angel that spoke to him in the 


greatest honours God put upon him (nay, as 
_ that which exceeded all the rest), that by him 
he gave notice to the children of Israel of the 
a prophet that should come into the 


world, raised their expectation of him, and 
uired tnem tc receive him. When his 


mount Sinai, and with our fathers—was with 
him in the holy mount twice forty days, with 
the angel of the covenant, Michael, our 
prince. Moses was immediately conversant 
with God, but never lay in his bosom as 
Christ did from eternity. Or these word 


ae te 


PO TE Re 


God, not of the,dumb, and dead-idols of the 


' it to.them; and he. that,gaye them those 


‘oracles to give unto us than Moses did. 


mount, Sinai @..30); that angel went befoxe 


him,,and: was, guide to:him, else he could not; 


have «been: a guide.to.Israel; of this, God 
speaks (Exod. xxiii. 20), I send. an. angel. be- 
Fore. thee, and. Exod. , xxxiii., 2. 
Numsxx. 16.;. He avas, in) the, church with 
the,angel, without whom he.could have done 
no, service tothe church; but Christis him- 
self that.angel which was with the church in 


_ the wilderness,.and therefore jas yan, autho- 


rity above.Moses.. 3..That,.de. received. the 
lively, oracles.to give.unto, then; not only the 
ten; commandments, but the other instruc- 


tions which the Lord spoke unio. Moses, say-, 


ing, Speak, them,.to. the children. of Israel. 
(1.) The words of God are oracles, certain 
and infallible, and. of unquestionable autho- 
rity and obligation; they are to.be consulted 
as, oracles, and, by them. all, controversies 
must. be, determined.. (2.) They, are; Lively. 
oracles, for they are the,oracles of, the living 


heathens :) the word that,God speaks is spirit 
and life ; not.that.the.law of Moses could 


give life, butt, showed the way to life: Jf 


thou wilt enter, into life, keep the, command- 
ments.. (3.). Moses received them from God, 
and delivered nothing as an oracle to, the 
people -but what. he had first. recewed from 
God... (4.). The. lively oracles, which he re- 
ceived, from. God he faithfully gaye to the 


people, to be observed: and preserved, It. 


was-the principal, privilege of the Jews that 
to them were committed the.oracles of God ; 
and it was.by the hand of Moses that they 
were committed. As. Moses gave them not 
that bread, so neither did-he give them ,that 
aw from heaven (John vi. 32), but God gaye 


customs by his seryant Moses might, no 
doult, when he pleased, change the customs 
by his:Son Jesus, who received more lively 


VII. The contempt that was, after this, 
and notwithstanding this, put upon him by 
the people. Those. that charged Stephen 
with speaking against Moses would do well 
to answer what their, own ancestors had 
done, and. they tread in their ancestors’ steps. 
1. They would not obey him, but.thrust him 
from them,v..39. They murmured at. him, 
mutinied against. him,. refused to obey’ his 
orders, and. sometimes were ready to stone 


‘him. Moses did indeed give them an excel- 


lent law, but by this it appeared that if could 
not. make. the comers thereunto perfect. (Heb. 
x. 1), for in their hearts they turned, back 
again into Egypt, and preferred their garlic 
and onions there before the manna they had 
under the guidance of Moses,.or the milk 
and honey they hoped for in Canaan. Ob- 
serve, Their -secret disaffection to Moses, 
with ‘heir inclination to Egyptianism, if I 


cd 


the burning, bush ;, fon that wasisaid.to beat, 


And. see. 


shave. ye offered to me. slain beasts ish 


dn their hearts, turning, back 4c 
‘Lot’s wife to Sodom, and. will 
With as deserters, for, it is the, hés 
God. looks at.. Now, if the custon 
Moses delivered. to. them, could. not preya 
to. change them, wonder not. that_ 
comes to change the customs, and 
troduce a more, spiritual way of kia é 
40ly, 


2.. They made, a. golden calf instead i 


Ty |. 


him,, which, besides the, affront that was, 
thereby offered to, God, was a great indignity 
to Moses : for it was upon this consideration — 
that. they made the.calf, because “ as fo vthis.. 
Moses, who brought us out of the land of E 
we know not.what is become of him: there 
make us gods.of gold;”, as if a calf 
sufficient.to supply the want of Moses, 
as, capable of going, before them 
promised land. So. 


42.Then, God .turned,.and gave: 
them up) to» worship, the shostwo. — i 
heaven; as it is writtenyin:‘thebook. 


of the prophets, O ye houseof Israel, 


and sacrifices by the, space of forty, — 
yearsin the wilderness?» 43,Yean. 
ye took up the tabernacle of Moloch; re 
and the star of your god ‘Remphén, iss 
figures which. ye. made .to..worship,_ e: 
them: and J will.carry you.away ben 
yond Babylon: 44.Ourfathershady 
the tabernacle of witness inthe wiles 
derness,, as he had.appointed,' speak- 
ing unto. Moses, that.he shouldmmake, 
it according,to. the fashiom,thaty he 
hadseen. 45° Whichialso our fae. 
thers that came after brought inwith> 
Jesus. into, the, possession. of ‘the, 
Gentiles, whom .God..drove.out, be, 
fore the face-of our fathers,unto the, 
days of David; 46°Who-foundyfa — 
vour, before God, and desired to find } 
a tabernacle for the God of Jacob. 
47 But. Solomon, built him.a houses. 
48 Howbeit the most High dwelleths — 
a 


t iit temples made»with hands ;\as 
aith ‘the prophet, “49 Heaven its 
i “any throne,.and earth is my foot- 
estool what house will ye’ build me ? 
rsaith the Lord: or*what:is'the place 
“of my rest? 50° Hath not my hand 
made. all these things ? 


“Two things we have in’ these verses :— 
I. Stephen upbraids them with the idolatry 
of their fathers, which God gave them up to, 
»as a punishment for their early forsaking him 
»in worshipping the golden ‘calf ; and this was 
“the saddest punishment of all for that sin; as 
it was of the idolatry: of ‘the ‘Gentile world 
‘that God gave them»up' to a reprobate mind. 
"When Israel was joined to idols, joined to the 
» golden calf, and’ not’ long after to’ Baal-peor, 
“God ‘said, Let ‘them’ alone ; let them goon 
‘(v. 42): Then God turned, and gave them’ up 
to worship the host of heaven. ‘He particularly 
“cautioned ‘them not to do it, ‘at ’their peril, 
vand gave them reasons why they should not ; 
~ but, when ‘they were bent upon it, ‘he’ gave 
“them up to their own hearts’ lust, withdrew his 
»restraming grace, and then they walked in 
“their own counsels, andwere so scandalously 
mad upon their idols as never any people 
were. Compare Deut. iv..19 with Jer. viil. 2. 
‘For this he quotes a passage out of Amos v. 
* 25. For it would be less invidious to tell them 
‘their own [character and doom} ‘from an Old- 
_ "Testament prophet, who upbraids them, 
1. For not sacrificing to their own God in 
' the wilderness (v. 42): Have you offered to 
me slain beasts, and sacrifices, by the space of 
forty years in the wilderness? No; during 
all that time sacrifices to God were inter- 
mitted; they did not somuch as keep the’pass- 
“over after the second year. It was God’s 
_ ‘condescension to them that he did not “insist 
_ upon it during their unsettled state ; but then 
' let-them consider. how ill they requited him 
in Offering sacrifices’to idols; when God dis- 
_ pensed with their offering them to him.’ This 
“is also a check to their zeal for the customs 
“that Moses delivered to them, and their fear 
‘of having them changed. by this Jesus, that 
immediately after they were delivered these 
‘customs ‘were for forty years together dis- 
used ‘as’ needless. things. 
2. For sacrificing to other gods. after they 
eame to Canaan (v. 43): You took up the 
tabernacle of Moloch.’ Moloch was the idol 
‘of the children of ‘Ammon, to: which they 
_ vbarbarously offered: their. own children ; in 
» sacrifice, which they. could not do) without 
 .great terror and grief to themselves and their 
families ; yet this unnatural idolatry. they ar- 

“rived at, when God gave themup to worship 
— Wthe-host-rof ‘heaven. »See 2 Chron..xxviii. 3. 
sit was»surely the strongest:delusion that ever 

people were given up to; and the greatest in- 

stance of the power of Satan in the children 
ofndisobedience, and ‘therefore “it is’ here 
‘spoken ofemphatically :' Yea, you took up tie 


ta 


Pree 
© OHAP 


$26 roa." vt see, As} oer) ae met we 
“VIL waddrese, 
| tabernacle of Moloch, yow submitted even to 
'that,.and ‘to thevworship: of ‘the stariof-your 
god: Remphan. “Some ‘think’ Remphan-sig- 
nifies the ‘moon; :as Moloch: does the sun ; 
‘others ‘take it» for Saturn, for! that »planet 
is called Remphansin the Syriac and Persian 
Janguages. The Septuagint puts itfor Chiun, 
as being a ‘name more ‘commonly: known. 
They had: images’ representing the’ star, like 
the’ silverishrines for Diana, here.called the 
figures’ which. they ‘madeto» worship. | Dr. 
Lightfoot'thinks they had figures: represent- 
mg'the whole'starry firmament,withvall ‘the 
constellations; andthe planets, ‘and these are 
hke'the celestial globe: ) a»poor ‘thing to 
makevan idol of, and'yet better'than agolden 
calf! » Now for ‘this it*is threatened, I) will 
‘carry you'away beyond Babylon. | In Amos it 
is beyond Damascus, meaning to’ Babylon, the 
land of the north. But Stephen'ichanges it, 
whowere carried away beyond ‘Babylon, by 
the river of Gozan, and in the cities of the 
Medes, 2 Kings xvii..6. | Let it not therefore 
seem strange to them to hear of the destruc- 
tion of this place, for they had heard of it 
many a time from the prophets of the Old 


called Remphan—‘the high representation,” 
with an eye to the captivity ofthe ‘ten tribes, 
Testament, who were not therefore ‘accused 
as blasphemers by any but the wicked rulers. 
It: was observed, in the debate on Jeremiah’s 
ease; that Micah was not called to an account 
though he prophesied; saying, Zion’ shall be 
ploughed as a field, Jer: xxvi. 18, 19. 

Il. He gives an‘answer ‘particularly to’ the 
charge exhibited agaist him relating to the 
temple, that he-spoke blasphemous “words 
agamst ‘that holy place, v- 44—50. He was 
accused for saying that Jesus would destroy 
this holy place: “ And what if I did say so ?” 
(saith Stephen) “the glory of the holy God is 
not bound up in the glory of this holy place, 
but that'may be preserved untouched, though 
this ‘be laid in the dust ;” for, 1. “It was 
not fill our fathers came into the wilderness, 
in then way to Canaan, that they had any 
fixed place ‘of worship ; and’ yet ‘the’ patri- 
archs, many ages “before, worshipped God 
acceptably at the altars they had adjoiming to 
their own ‘tents i thevopen'air—sub dio ; 
and he that was worshipped’ without’ a’ holy 
place in ‘the first, and best, and purest ages 
of ‘the Old-Testament’ church, may’and will 
be’so when this “holy place’ is’ destroyed, 
without any diminution to his'‘glory.” | 2. 
The holy place was'at first but’ a tabernacle, 
mean and movable, showing itself to be 
short-lived, and not designed’ to continue 
always. “Why “might not ‘this holy place, 
though built of stones, “be decently brought 
to its’end, and give »place to its betters, as 
well as that though framed of curtains? | As 
it was no dishonour, but an‘honour to God, 
that the ‘tabernacle gave‘way'to t’ . temple, 
soit is*now that the material teraple gives 
way to the spiritual one, and ‘so it will be 
when, at last, the spiritual temple shall give 


to goo! 


way to the eternal one. 3. That tabernacle 


was a tabernacle of witness, or of testimony, 
a figure for the time then present (Heb. ix. 9), 
a figure of good things to come, of the true ta- 
bernacle which the Lord pitched, and not men, 
Heb. viii. 2. This was the glory both of the 
tabernacle and temple, that they were erected 
for a testimony of that temple of God which 


in the latter days should be opened in heaven 


{Rey. xi. 19), and of Christ’s tabernacling on 
earth (as the werd is, John i. 14), and of the 
temple of his body. 4. That tabernacle was 
framed just as God appointed, and according 
to the fashion which Moses saw in the mount, 
which plainly intimates that it had reference 

d things to come. Its rise being hea- 
venly, its meaning and tendency were so; 
and therefore it was no diminution at all to 
its glory to say that this temple made with 
hands should be destroyed, in order to the 
building of another made without hands, which 
was Christ’s crime (Mark xiy. 58), and Ste- 
phen’s. 5. That tabernacle was pitched first 
in the wilderness; it was not a native of this 
land of yours (to which you think it must for 
ever be confined), but was brought in in the 
next age, by our fathers, who came after 
those who first erected it, into the possession 
of the Gentiles, into the land of Canaan, 
which had long been in the possession.of the 
devoted nations whom God drove out before 
the face of our fathers. And why may not 
God set up his spiritual temple, as he had 
done the material tabernacle, in those coun- 
tries that were now the possession of the Gen- 
tiles? That tabernacle was brought in by 
those who came with Jesus, that is, Joshua. 
And I think, for distinction sake, and to pre- 
vent mistakes, it ought to be so read, both 
here and Heb. iv. 8. Yet in naming Joshua 
here, which in Greek is Jesus, there may be 
a tacit intimation that as the Old-Testament 
Joshua brought in that typical tabernacle, so 
the New-Testament Joshua should bring in 
the true tabernacle into the possession of the 
Gentiles. 6. That tabernacle continued for 
many ages, even to the days of David, above 
four hundred years, before there was any 
thought of building a temple, v. 45. David, 
having found favour before God, did indeed 
desire this further favour, to have leave to 
build God a house, to be a constant settled 
tabernacle, or dwelling-place, for the Shechi- 
nah, or the tokens of the presence of the God 
of Jacob, v. 46. Those who have found 
favour with God should show themselves 
forward to advance the interests of his king- 
dom among men. 7. God had his heart so 
«ttle upon a temple, or such a holy place as 
they were so jealous for, that, when David 
desired to build one, he was forbidden to do 


_ it; God was in no haste for one, as he told 


David (2 Sam. vii. 7), and therefore it was 
not he, but his son Solomon, some years after, 
that built him a house. David had all 
that sweet communion with God in public 
worship which we read of in his Psalms 


God often declared thai 
with hands were not his 

add any thing to the pe 
and joy. Solomon, when he dedica 
temple, acknowledged that God dwel 
in temples made with hands ; he has not need 
of them, is not benefited by them, cannot be — 
confined to them. The whole world is hic 
temple, in which he is every where ‘present, _ 
and fills it with his glory; and what occasion — 
has he for a temple then to manifest himself 
in? Indeed the pretended deities of the hea- 
then needed temples made with hands, for 4 
they were gods made with hands (v. 41), and 
had no other place to. manifest themselves in _ 
than in their own temples; but the one only — 
true and living God needs no temple, for the iy 
heaven is his throne, in which he rests, and — 
the earth is his footstool, over which he rules — 


(v. 49, 50), and therefore, What house will — 
you build me, comparable to this which I 
have already? Or, what is the place of my 
rest? What need have I of a house, either : 
to repose myself in or to show myself? Hath 
not my hand made all these things? And these 
show his eternal power and Godhead (Rom. i. 
20); they so show themselves to all mankind 
that those who worship other gods are with- 
out excuse. And as the world is thus God’s 
temple, wherein he is manifested, so it is 
God’s temple in which he will be worshipped. _ 
As the earth is full of his glory, and is there- 
fore his temple (Isa. vi. 3), so the earth is, or — 
shall be, full of his praise (Hab. iii. 3), and 
all the ends of the earth shail fear him (Ps. : 
Ixvii. 7), and upon this account it is his — 
temple. It was therefore no reflection at all — 
upon this holy place, however they might 
take it, to say that Jesus should destroy ase : 
temple, and set up another, into which all — 
nations should be admitted, ch. xv. 16,17. — 
And it would not seem strange to those who — 
considered that scripture which Stephen here 
gots (Isa. xvi. 1—3), which, as it expressed — 
od’s comparative contempt of the external — 
part of his service, so it plainly foretold the 
rejection of the unbelieving Jews, and the © 
welcome of the Gentiles that were of acon- 
trite spirit into the church. Te ee 


51 Ye stiffnecked and uncireum- 
cised in heart and ears, ye do always 
resist the Holy Ghost: as your fa- — 
thers did, so do ye. 52 Which of — 
the prophets have not your fathers 
persecuted ? and they have slain them 
which showed before of the coming 
of the Just One; of whom ye have 
been now the betrayers and mur 
derers: 53 Who have received the 
law by the disposition of angels, and 
have not kept z¢. | ; “ 

Stephen was going on in his discoarse — 
(as it should seem by the thread of it) to 


ye 


Ey 


sy thn ny 


~ and to his providences. 


that, as the temple, so the temple- 
‘service must come to an end, and it would 
be the glory of both to give way to that 
worship of the Father in spirit and in truth 
which was to be established in the kingdom 
of the Messiah, stnpped of the pompous 
ccremonies of the old law, and so he was 
going to apply all this which he had said 
more closely to his present purpose; but he 
perceived they could not bear it. They 
could patiently hear the history of the Old 
Testament told (it was a piece of learning 
which they themselves dealt much in); but 
if Stephen go about to tell them that their 
power and tyranny must come down, and 
that the church must be governed by a spirit 
of holiness and love, and heavenly-minded- 
ness, they will not so much as give him the 
hearing. It is probable that he perceived 
this, and that they were going to silence 
him; and therefore he breaks off abruptly 
in the midst of his discourse, and by that 
spirit of wisdom, courage, and power, where- 
with he was filled, he sharply rebuked his 
persecutors, and exposed their true cha- 
racter; for, if they will not admit the testi- 
mony of the gospel to them, it shall become 


a testimony against them. 


I. They, like their fathers, were stubborn 
and wilful, and would not be wrought upon 
by the various methods God took to reclaim 
and reform them; they were like their fa- 
thers, inflexible both to the word of God 
1. They were stiff- 
necked (v. 51), and would not submit their 
necks to the sweet and easy yoke of God’s 
government, nor draw in it, but were like a 
bullock unaccustomed to the yoke; or they 
would not bow their heads, no, not to God 
himself, would not do obeisance to him, 
would not humble themselves before him. 
The stiff neck is the same with the hard 
heart, obstinate and contumacious, and that 


will not yield—the general character of the 


sins of the flesh, 


Jewish nation, Exod. xxxii. 9; xxxili. 3, 5; 
xxxiv. 9; Deut. ix.6,13; xxxi.27; Ezek 
ii. 4, 2. They were uncircumcised in heart 
and ears ; their hearts and ears were not de- 
voted and given up to God, as the body of 
the people were in profession by the sign of 
circumcision: “In name and show you are 
circumcised Jews, but in heart and ears you 
are still uncircumcised heathens, and pay no 
more deference to the authority of your God 
than they do, Jer. ix. 26. 
the power of unmortified lusts and corrup- 
tions, which stop your ears to the voice of 
God, and harden your hearts to that which 
is both most commanding and most affect- 
ing.” They had not that circumcision made 
without hands, in putting off the body of the 
ae 11. 

II. They, like their fathers, were not only 


' not influenced by the methods God took to 
_ reform them, but they were enraged and in- 


censed against them: You do always resist 
the Holy Ghost. 1. They resisted the Holy 
VIII. 


SCRAPE VIL 


You are under 


Ghost speaking to them by the prophets, 
whom they opposed and contradicted, hated 
and ridiculed; this seems especially meant 


‘here, by the following explication, Which of 


the prophets have not your fathers persecuted ? 
In persecuting and silencing those that spoke 
by the inspiration of the Holy Ghost they 
resisted the Holy Ghost. Their fathers re- 
sisted the Holy Ghost in the prophets that 
God raised up to them, and so did they in 
Christ’s apostles and ministers, who spoke 
by the same Spirit, and had greater measures 
of his gifts than the prophets of the Old 
Testament had, and yet were more resisted. 
2. They resisted the Holy Ghost strivi 
with them by their own consciences, an 
would not comply with the convictions and 
dictates of them. God’s Spirit strove with 
them as with the old world, but in vain; 
they resisted him, took part with their cor- 
ruptions against their convictions, and re- 
belled against the light. There is that in our 
sinful hearts that always resists the Holy 
Ghost, a flesh that lusts against the Spirit, 
and wars against his motions; but in the 
hearts of God’s elect, when the fulness of 
time comes, this resistance is overcome and 
overpowered, and after a struggle the throne 
of Christ is set up in the soul, and every 
thought that had exalted itself against it is 
brought into captivity to it, 2 Cor. x. 4, 5. 
That grace therefore which effects this 
change might more fitly be called victorious 
grace than irresistible. 

III. They, like their fathers, persecuted 
and slew those whom God sent unto them 
to call them to duty, and make them offers 
of mercy. 1. Their fathers had been the 
cruel and constant persecutors of the Old- 
Testament prophets (v. 52): Which of the 
prophets have not your fathers persecuted ? 
More or less, one time or other, they had a 
blow at them all. With regard even to those 
that lived in the best reigns, when the princes 
did not persecute them, there was a malig- 
nant party in the nation that mocked at them 
and abused them, and most of them were 
at last, either by colour of law or popular 
fury, put to death; and that which ag- 
gravated the sin of persecuting the prophets 
was, that the business of the prophets they 
were so spiteful at was to show before of the 
coming of the just One, to give notice of 
God’s kind intentions towards that people, to 
send the Messiah among them in the fulness 
of time. ‘Those that were the messengers of 
such glad tidings should have been courted 
and caressed, and have had the preferments 
of the best of benefactors; but, instead of 
this, they had the treatment of the worst of 
malefactors. 2. They had been the betrayers 
and murderers of the just One himself, as 
Peter had told them, ch. iii. 14, 15; v. 30. 
They had hired Judas to betray him, and had 
in a manner forced Pilate to condemn him, 
and therefore it is charged upon them that 
they were his betrayers and murderers. Thus 

21 4—VL. 


address 


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Pawlers” , 


they were the genuine cad x pei wae ae ae pies ; i 


the prophets that foretold his coming, whirh, 
by slaying him, they showed they would have 
done if they had lived then; and thus, as 

our Saviour had told them, they Leona 


~ upon themselves the guilt of ‘the blood of all 


the prophets. To which of the prophets 
would those have shown any respect who 
had no regard to the Son of God himself? 

IV. They, like their fathers, put contempt 

m divine revelation, and. would not be 
guided and governed by it; and this was 
the aggravation of their sin, that God had 
given, as to their fathers his law, so to them 
his gospel, in vain. 1. Their fathers received 
the law, and did not observe it, v. 53. God 
wrote to them the great things of his law, 
after he had nest spoken them to them; and 
yet they were counted by them as a strange 
or foreign thing, which they were no way 
concerned in. The law is said to be received 
by the disposition ‘of ungels, because angels 
were employed in the solemnity of giving the 
law, in the thunderings and hghtnings, and 
the sound of the trumpet. It is said to be 
ordained by angels (Gal. iii. 19), God. is said 
to come with ten thousand of his saints to 
give the law (Deut. xxxiii. 2), and it was a 
word spoken by angels, Heb. ii. 2. This put 
an honour both upon the law and the Law- 
giver, and should increase our veneration for 
both. But those that thus received the law 
yet kept it not, but by making the golden 
calf broke it immediately i ina capital instance. 
2. They received the gospel now, by the dis- 
position, not of angels, but of the Holy 
Ghost;—not with the sound of a trumpet, 
but, which was more strange, in the gift of 
tongues, anc yet they did not embrace it. 
They would not yield to the plainest demon- 
strations, any more than their fathers before 
them did, for they were resolved not to 
pearly with God either in his law or in his 
gospel. 

We have reason to think Stephen had a 
great deal more to say, and would have said 
it if they would have suffered him; but they 
were wicked and unreasonable men with 
whom he had to do, that could no more hear 
reason than they could speak it. 

54 When they heard these things, 
they were cut to the heart, and they 
gnashed on him with their teeth. 55 
But he, being full of the Holy Ghost, 
looked up stedfastly into heaven, and 
saw the glory of God, and Jesus 
standing on the right hand of God, 
56 And said, Behold, I see the 
heavens opened, and the Son of man 
standing on the right hand of God. 
57 Then they cried out with a loud 
‘voice, and stopped their ears, and 
ran upon him with one accord, 58 
Ana cast Aim out of the city, and 


down their clothes 
feet, whose name was” 
they stoned Stephen, ; 
God, and saying, Lord 


my spirit. 60 And he kneeled down, 
and cried with a loud par 


lay not this sin to their che 
when he had said this, he f 


We have here the death of the frat a 
tyr of the Christian church, and there isin — 
this: story a lively instance of the outrage 
and fury of the persecutors (such as we 
expect to meet with if we are called out ° 
suffer for Christ), and of the courage nad 2 ay 
comfort of the persecuted, that are thus called — 
out. Here is hell im its fire and ages od 
and heaven in its light and b eras me 7 
these serve as foils to set off other. — It : 
is not here said that the votes of the council 
were taken upon his ease, and that by the & 
majority he was found guilty, and then con- 
demned and ordered to be stoned to death, ' 
according to the law, as a blasphemer; but, 
it is likely, so it was, and that it was not by __ 
the violence of the people, without order of 
the council, that he was put to death ; for 
here is the usual ceremony of ex- 
ecutions—he was cast out of the city, and 
et hands of the witnesses were: eg upon 

m. 


“> 


: 
a 
1 


Let us observe here the weigh dis- F 
composure of the spirits of his enemies and ie 
persecutors, and the wonderful Biron 
his spirit. wai 

I. See the strength of corruption ‘we the i 
persecutors of Stephen—malice Sigs Em 


hell itself broken a men bareery ny os ‘4 

nate devils, and the serpent’s see: spitting ei 

their venom. aT 
1. When they heard these things they were 

cut to the heart (ev. 54), dtexpiovro, the ‘same. 

word that is used Heb. xi. 37, and translated —_— 

they were sawn asunder. They-were put to , — 

as much torture in their minds as everthe _ 

martyrs were put to in their bodies. They 

were filled with indignation at the ayers 

able arguments that Stephen 

convienehi and that chet abla fo amulet 

to say against them. They were not aor 

to the heart with een oe as ~ were ch: ii. 

37, but cut to the hi rage and fury, 

as they themselves were, eG Vv. ‘= Stephen 

rebuked them sharply, as Paul ea) 

(Tit. i. 13), azorépec—cuttingly, for oe Pd 

were cut to the heart by the reproof. N 

Rejecters of the gospel and opposers” of it ar are 

really tormentors to themselves. Enmity to 

God is a heart-cutting thing; faith and love 

are heart-healing. When they heard how he 

that looked like an angel before he began his 

discourse talked like an angel, like a messen- © 

ger from heaven, before he concluded it, they 

were like awild bull in a net, full of the fury of | 

the Lord (Isa. li. 20), despairing to run down 


Sp aia - epee 


7 i= 
cause so bravely pleaded, an 
- wnottoyieldtoit, © idea , 

2. They gnashed upon him with their teeth. 
This denotes,(1.) Great malice and rage against 
him. Job complained of his enemy that he 
ynashed upon him with his teeth, Job xvi. 9. 
The language of this was, Oh that we had of 
his flesh to eat! Job xxxi. 31. They grinned 
at him, as dogs at those they are enraged 
at; and therefore Paul, cautioning against 
those of the circumcision, says, Beware of 
dogs, Phil. iii. 2. Enmity at the saints turns 
men into brute beasts. (2.) Great vexation 
within themselves ; they fretted to see in him 
such manifest tokens of a divine power and 

resence, and it vexed them to the heart. 
The wicked shall see it and be grieved, he shall 
gnash with his teeth and melt away, Ps. cxii. 
10. Gnashing with the teeth is often used to 
express the horror and torments of thedamned. 
Those that have the malice of hell cannot 
but have with it some of the pains of hell. 

3. They cried out with a loud voice (v. 57), 
to irritate and excite one another, and to 
drown the noise of the clamours of their own 
and one another’s consciences ; when he said, 
I see heaven opened, they cried with a loud 
voice, that he might not be heard to speak. 
Note, It is very common for a righteous 
cause, particularly the righteous cause of 
Christ’s religion, to be attempted to be run 
_ down by noise and clamour ; what is wanting 
in reason is made up in tumult, and the ery of 
him that ruleth among fools, while the words 
of the wise are heard in quiet. They cried 
with a loud voice, as soldiers when they are 
going to engage in battle, mustering up all 
their spirit and vigour for this desperate en- 
counter. 

4. They stopped their ears, that they might 
not hear their own noisiness; or perhaps 
under pretence that they could not bear to 
hear his blasphemies. As Caiaphas rent his 
clothes when Christ said, Hereafter you shall 
see the Son of man coming in glory (Matt. xxvi. 


64, 65), so here these stopped their ears when. 


Stephen said, I now see the Son of man stand- 
iny in glory, both pretending that what was 
spoken was not to be heard with patience. 
Their stopping their ears was, (1.) A mani- 
fest specimen of their wilful obstinacy ; 
they were resolved they would not hear what 
had a tendency to convince them, which was 
what the prophets often complained of: they 
were like the deaf adder, that will not 
_ hear the voice of the charmer, Ps. lviii. 4, 5. 
(2.) It was a fatal omen of that judicial hard- 


d yet resolved 


ee Pee ee 
4 ‘ 1G 


-derfully enjoyed himself in the midst of this 
hurry; they did all they could to ruffle him. 

6. They cast him out of the city, and stoned 
him, as if he were not worthy to live in Jeru- 
salem ; nay, not worthy to live in this world, 
pretending herein to execute the law of 
Moses (Lev. xxiv. 16), He that blasphemeth the 
name of the Lord shail surely be put to death, 
all the congregation shall certainly stone him. 
And thus they had put Christ to death, when 
this same court had found him guilty of blas- 
phemy, but that, for his greater ignominy, 
they were desirous he should be crucified, 
and God overruled it for the fulfilling of the 
scripture. The fury with which they ma- 
naged the execution is intimated in this 
they cast him out of the city, as if they could 
not bear the sight of him; they treated him 
as an anathema, as the offscouring of all 
things. The witnesses against him were the 
leaders in the execution, according to the 
law (Deut. xvii. 7), The hands of the wit- 
nesses shall be first upon him, to put him to 
death, and particularly in the case of blas- 
phemy, Lev. xxiv. 14; Deut. xiii. 9. Thus 
they were to confirm their testimony. Now, 
the stoning of aman being a laborious piece 
of work, the witnesses took off their upper 
garments, that they might not hang in their 
way, and they laid them down at a young 
man’s feet, whose name was Saul, now a 
pleased spectator of this tragedy. Itis the 
first time we find mention of his name; we 
shall know it and love it better when we find 
it changed to Paul, and him changed from a 
persecutorinto apreacher. This little instance 
of his agency in Stephen’s death he after- 
wards reflected upon with regret (ch. xxii. 20) 
I kept the raiment of those that slew him. 

II. See the strength of grace in Stephen, 
and the wonderful instances of God’s favour 
to him, and working in him. As his perse- 
cutors were full of Satan, so was he full of 
the Holy Ghost, fuller than ordinary, anointed 
with fresh oil for the combat, that, as the 
day, so might the strength be. Upon this 
account those are blessed who are persecuted 


ness to which God would give them up. They | for righteousness’ sake, that the Spirit of God 


' stopped their ears, and then God, in a way of 
righteous judgment, stopped them. This 
_ Was the work that was now in doing with the 
_ unbelieving Jews: Make the heart of this 
_ people fat, and their ears heavy; thus was 
_ Stephen’s character of them answered, You 
uncircumcised in heart and ears. 
' 6. They ran upon him with one accord— 
' the people and the elders of the people, 


eh he 


and of glory rests upon them, 1 Pet. iv. 14. 
When he.was chosen to public service, he 
was described to be aman full of the Holy 
Ghost (ch. vi. 5), and now he is called out to 
martyrdom he has still the same character. 
Note, Those that are full of the Holy Ghost 
are fit for any thing, either to act for Christ 
or to suffer for him. And those whom God 
calls out to difficult services for his name he 


i 


Stephen's way THE 
comfortably through them, by filling them 
_with the Holy Ghost, that, as_their afflic- 
tions for Christ abound, their consolation in 
him may yet more abound, and then none 
of these things move them. Now here we 
have a remarkable communion between this 
blessed martyr and the blessed Jesus in this 
critical moment. When the followers of 
Christ are for his sake killed all the day long, 
and accounted as sheep for the slaughter, does 
this separate them from the love of Christ? 
Does_he love them the less? Do they love 
him the less? No, by no means; and so it 
appears by this narrative, in which we may 
observe, ‘ 
ne 1. Christ’s gracious manifestation of him- 
self to Stephen, both for his comfort and for 
his honour, in the midst of his sufferings. 
' When they were cut to the heart; and gnash- 
ed upon him with their teeth, ready to eat 
him up, then he had a view of the glory of 
Christ sufficient to fill him with joy unspeak- 
able, which was intended not only for his en- 
couragement, but for the support and com- 
fort of all God’s suffering servants in all 
ages. 
(1.) He, being full of the Holy Ghost, look- 
ed up stedfastly into heaven, v. 55. [1.] 
Thus he looked above the power and fury of 
his persecutors, and did as it were despise 
them, and laugh them to scorn, as the 
daughter of Zion, Isa. xxxvii. 22. They 
had their eyes fixed upon him, full of malice 
and cruelty; but he looked up to heaven, 
and never minded them, was so taken up 
with the eternal life now in prospect that he 
seemed to have no manner of concern for the 
natural life now at stake. Instead of look- 
- ing about him, to see either which way he 
was in danger or which way he might make 
his escape, he looks up to heaven; thence 
only comes his help, and thitherward his way 
is still open; though they compass him about 
Be” on every side, they cannot interrupt his inter- 
4 course with heaven. Note, A believing re- 
E gard to God and the upper world will be of 
sf great use to us, to set us above the fear of 
man; foras far as we are under the influence 
of that fear we forget the Lord our Maker, 
Isa. li. 13.. [2.] Thus he directed his suffer- 
ings to the glory of God, to the honour of 
Christ, and did as it were appeal to heaven 
concerning them (Lord, for thy sake I suffer 
this) and express his earnest expectation that 
Christ should be magnified in his body. 
Now that he was ready to be offered he 
looks up stedfastly to heaven, as one willing 
to offer himself. [3.] Thus he lifted up his 
soul with his eyes to God in the heavens, in 
pious ejaculations, calling upon God for wis- 
dom and grace to carry him through this trial 
‘ina right manner. God has promised that 
he will be with his servants whom he calls 
” out to suffer for him; but he will for this be 
4 sought unto. He is nigh unto them, but it 
is in that for which they call upon him. Ts 


will qualify for those services, and carry 


he saw the fury of his persec 
presently send him. It is good 
saints to look up ate 
“Yonder is the place whither death w 
carry my better part, and then, O death 
where is thy sting?” [5.] Thus he made 
to appear that he was full of the Holy Ghost; 
for, wherever the Spirit of grace dwells,and _ 
works, and reigns, he directs the eye of the __ 
soul upward. Those that are full of the — 
Holy Ghost will look up stedfastly toheaven, _ 
for there their heart is. [6.] Thus he put 
himself into a posture to receive the follow. __ 
ing manifestation of the divine glory ang — 
grace. If we expect to hear from heaven, we 
must look up stedfastly to heaven. 2 
(2.) He saw the glory of God (w. 55); for 
he saw, in order to this, the heavens opened, _ 
v. 56. Some think his eyes were strength- __ 
ened, and the sight of them so raised above 
its natural pitch, by a supernatural power, 
that he saw into the third heavens, though at 
so vast a distance, as Moses’s sight was en- 
larged to see the whole land of Canaan 
Others think it was a representation of the 
glory of God set before his eyes, as, before, 
Isaiah and Ezekiel; heaven did as it were 
come down to him, as Rey. xxi. 2. The — 
heavens were opened, to give him a view of 
the happiness he was going to, that he might, 
in prospect of it, go cheerfully through 
death, so great a death. Would we by faith _ 
look up stedfastly, we might see the heavens 
opened by the mediation of Christ, the veil _ 
being rent, and a new and living way laid 
open for us into the holiest. The heavenis 
opened for the settling of a correspondence _ 
between God and men, that his favoursand = 
blessings may come down to us, and our 
prayers and praises may go up to him. We 
may also see the glory of God, as far as he 
has revealed it in his word, and the sight of — 
this will carry us through all the terrors of 
sufferings and death. ' ee 
(3.) He saw Jesus standing om the right 
hand of God (v. 55), the Son of man, so it is 
v. 56. Jesus, being the Son of man, haying 
taken our nature with him to heaven, and 
being there clothed with a body, might be 
seen with bodily eyes, and so Stephen saw 
him. When the Old-Testament prophets 
saw the glory of God it was attended with 
angels. The Shechinah or divine presence 
in Isaiah’s vision was attended with seraphim, ~ 
in Ezekiel’s vision with cherubim, both sig- 
nifying the angels, the ministers of God’s 
providence. But here no mentionismade : 
: 


— 


of the angels, though they surround the 
throne and the Lamb; instead of them Ste- 
phen sees Jesus at the right hand of God, 

the great Mediator of God’s grace, from whom 
more glory redounds to God than from ali — 
the ministration of the holy angels. The 
glory of God shines brightest in the face of 
Jesus Christ ; for there shines the glory of 


~ ‘ » “ | 
-oo 2 +" : 


~¥ 


grace, which is the most illastriou 
stance of his glory. God appears more glo 
rious with Jesus standing at his right hand 

than with millions of angels about him. 
_ Now, [1.] Here is a proof of the exaltation 


of Christ to the Father’s right hand; the. 


- apostles saw him ascend, but they did not 
see him sit down, A cloud received him out 
of their sight. We are told that he sat down 
on the right hand of God; but was he ever 
seen there? Yes, Stephen saw him there, 
and was abundantly satisfied with the sight. 
He saw Jesus at the right hand of God, 
denoting both his transcendant dignity and 
his sovereign dominion, his uncontrollable 
ability and his universal agency ; whatever 
God’s right hand gives to us, or receives from 
us, or does concerning us, it is by him; for 
he is his right hand. [2.] He is usually said 
to sit there; but Stephen sees him standing 
there, as one more than ordinarily concerned 
at present for his suffering servant ; he stood 
up as a judge to plead his cause against his 
persecutors ; he is raised up out of his holy 
habitation (Zech. ii. 13), comes out of his 
place to punish, Isa. xxvi. 21. He stands 
ready to receive him and crown him, and in 
the mean time to give him a prospect of the 
joy set before him. [3.] This was intended 
for the encouragement of Stephen. He sees 

- Christ is for him, and then no matter who is 
against him. When our Lord Jesus was in 
his agony an angel appeared to him, strength- 
ening him; but Stephen had Christ himself 
appearing to him. Note, Nothing so com- 
fortable to dying saints, nor so animating to 
suffering saints, as to see Jesus at the right 
hand of God; and, blessed be God, by faith 
we may see him there. 

(4.) He told those about him what he saw 
(ev. 56): Behold, I see the heavens opened. 
That which was a cordial to him ought to 
have been a conviction to them, and a cau- 
tion to them to take heed of proceeding 
against one upon whom heaven thus smiled ; 
and therefore what he saw he declared, let 
them make what use they pleased of it. If 
some were exasperated by it, others perhaps 
might be wrought upon to consider this 
Jesus whom they persecuted, and to believe 
in him. 

2. Stephen’s pious addresses to Jesus Christ. 
The manifestation of God’s glory to him did 
not set him above praying, but rather set 
him upon it: They stoned Stephen, calling 
upon God, v.59. Though he called upon 

od, and by that showed himself to be a true- 
born Israelite, yet they proceeded to stone 
him, not considering how dangerous it is to 
fight against those who have an interest in 
heaven. Though they stoned him, yet he 
called upon God; nay, therefore he called 

upon him. Note, It is the comfort of those 
who are unjustly hated and nersecuted by 
men that they have a God to go to, a God 

* all-sufficient to call upon. Men stop their 
ears, as they did here (v. 57), but God does 


a 


ai ; dying prayer 
‘not. Stephen was now cast out of the ap 
e 


| but he was not cast out from his God. 


was now taking his leave of the world, and 
therefore calls upon God; for we must do 
this as long as we live. Note, It is good to 
die praying; then we need help—strength 
we never had, to do a work we never did— 
and how can we fetch in that help and 
strength but by prayer? Two short prayera 
Stephen offered up to God in his dying mo- 
ments, and in them as it were breathed out 
his soul :— 

(1.) Here is a prayer for himself: Lord 
Jesus, receive my spirit. Thus Christ had 
himself resigned his spirit immediately into 
the hanas of the Father. We are here taught 
to resign ours into the hands of Christ as 
Mediator, by him to be recommended to the 
Father. Stephen saw Jesus standing at the 
Father’s right hand, and he thus calls to him - 
“Blessed Jesus, do that for me now which 
thou standest there to do for all thine, receive 
my departing spirit into thy hand.” Observe, 
[1.] The soul is the man, and our great con- 
cern, living and dying, must be about our 
souls. Stephen’s body was to be miserably 
broken and shattered, and overwhelmed with 
a shower of stones, the earthly house of this 
tabernacle violently beaten down and abused; 
but, however it goes with that, ‘‘ Lord,” saith 
he, “let my spirit be safe; let it go well with 
my poor soul.” Thus, while we live, our 
care should be that though the body be 
starved or stripped the soul may be fed and 
clothed, though the body lie in pain the sou! 
may dwell at ease; and, when we die, that 
though the body be thrown by as a despised 
broken vessel, and a vessel in which there is 
no pleasure, yet the soul may be presented a 
vessel of honour, that God may be the 
strength of the heart and its portion, though 
the flesh fail. [2.] Our Lord Jesus is God, 
to whom we are to seek, and in whom we 
are to confide and comfort ourselves living 
and dying. Stephen here prays to Christ, 
and so must we; for it is the will of God 
that all men should thus honour the Son, even 
as they honour the Father. It is Christ we 
are to commit ourselves to, who alone is able 
to keep what we commit to him against that 
day; it is necessary that we have an eye to 
Christ when we come to die, for there is no 
venturing into another world but under his 
conduct, no living comforts in dying mo- 
ments but what are fetched from him. ‘[3.] 
Christ’s receiving our spirits at death is the 
great thing we are to be careful about, and 
to comfort ourselves with. We ought to be 
in care about this while we live, that Christ 
may receive our spirits when we die; for, it 
he reject and disown them, whither will they 
betake themselves? How can they escape 
being a prey to the roaring lion? To him 
therefore we must commit them daily, to be 
ruled and sanctified, and made meet for hea- 
ven, and then, and not otherwise, he will re- 
ceive them. And, if this has been our care 


i. 


Se ge ee 


Vie 


te Saag 


es age. 


— oe 


“ ; 
4 

i 

y 


Perseoution i ‘ 
while we live, it may be our comfort 


We come to die, that we shall be received into | s 


everlasting habitations. 


(2.) Here is a prayer for his persecutors, | body; it is its rest from 


v. 50. 

[1.] The circumstances of this prayer are 
observable; for it seems to have been offered 
up with something more of solemnity than 
the fermer. First, He knelt down, which 
Was an expression of his humility in prayer. 
Secondly, He cried with a loud voice, which 
Was an expression of his importunity. But 
why should he thus show more humility and 
importunity in this request than in the for- 
mer? Why, none could doubt of his being 
in good earnest in his prayers for himself, 
and therefore there he needed not to use such 
outward expressions of it; but in his prayer 
for his enemies, because that is so much 
against the grain of corrupt nature, 1t was 
requisite he should give proofs:of his being 
im earnest. 

[2.] The prayer itself: Lord, lay not this 
sin to their charge. Herein he followed the 
example of his dying Master, who prayed 
thus for his persecutors, Father, forgive 
them ; and set an example to all following 
sufferers in the cause of Christ thus to pray 
for those that persecute them. Prayer may 
preach, This did so to those who stoned 
Stephen, and he knelt down that they 
might take notice he was going to pray, 
und cried with a loud voice that they might 
take notice of what he said, and might learn, 
First, That what they did was a sin, a great 
sin, which, if divine mercy and grace did not 
prevent, would be laid to their charge, to 
their everlasting confusion. Secondly, That, 
notwithstanding their malice and fury against 
him, he was in charity with them, and was 
so far from desiring that God would avenge 
his death upon them that it was his hearty 
prayer to God that it might not in any de- 
gree be laid to their charge. A sad reckon- 
ing there would be for it. If they did not 
repent, it would certainly be laid to their 
charge; but he, for his part, did not desire 
the woeful day. Let them take notice of 
this, and, when their thoughts were cool, 
surely they would not easily forgive them- 
selves for putting him to death who could so 
easily forgive them. The blood-thirsty hate 
the upright, but the just seek his soul, Prov. 
xxix.10. Thirdly, That, though the sin was 
very heinous, yet they must not despair of 
the pardon of it upon their repentance. If 
they would ley it to their hearts, God would 
not lay itto their charge. ‘ Do you think,” 
saith St. Austin, “that Paul heard Stephen 
pray this prayer? It is likely he did and 
ridiculed it then (audivit subsannans, sed 
irrisit—he heard with scorn), but afterwards 
he had the benefit of it, and fared the better 
for it.” 


said this, he fell asleep; or, as he was saying 


this, the blew came that was mortal. Note,! called Paul; he was consenting to his death, : 


Stephen died as much ina 


2p of the soul (Stephen 
into Christ’s hand), but 


toils; it is perfect ease fr 


man did, and yet, when he died, 
asleep. He applied himself. to Wie apt 


work, with as much composure of mind as. 
he had been going to sleep; it was but clos- 


ing his eyes, and dying. Observe, He fell — 


asleep when he was praying for his perse- 
cutors; it is expressed as if he thought he 

could not die in peace till he had done this. 
‘It contributes very much to our dying com-— 
fortably to die in charity with all men; we 
are then found of Christ in peace; let not 
the sun of life go down upon our wrath. He 


fell asleep; the vulgar in adds, in the 


Lord, in the embraces of his love. If he — 


thus sleep, he shall do well; he shall awake 
‘again in the morning of the resurrection. be 
CHAP. Vite a SPs 


In this chapter we have an account of the persecutions of the 
Christians, and the propagating of Phristanty theses | At wae 
strange, but very true, that the disciples of Christ the more the 
were afflicted the more they multi a is the chu: 
suffering ; upon the occasion of putting Stephen to death a 
sharp storm arose, which forced many from Jerusalem, ver. 
1—3. _H. Here is thechureh spreadjng by the ministry of Philip 
and others that were dispersed upon that occasion. We have 
here, 1, The gospel brought to Samaria, preached there (ver. 
4,5), embraced there (ver. 6—8), even by Simon s oe 
9—13); the gift of the Holy Ghost conferred upon some of the 
believing Samaritans by the imposition of the hands of Peter and 
John (ver. 14—17); aud the severe rebuke given te 
Simon Magus for offemng money for a power to bestow that 
gift, ver. 18—25. 2. The gospel went to Ethiopia, by the eunuch, 
a person of quality of that country. He is returning home in hi 
chariot from Jerusalem, ver. 26—28. Philip is sent to him, and 
in his chariot preaches Christ to him (ver. 29—35), baptizes him 
upon his profession of the Christian faith (ver. 36—38), and then 
leaves him, ver. 39, 40. Thus in diffe 
gospel was dispersed among the nations, and, one way or other, 
** Have they not all heard ?” x 


Bhs! Saul was consenting unto 
his death. And at that time 
there was a great persecution against 
the church which was at Jerusalem ; 
and they were all scattered abroad 
throughout the regions of Judea and 
Samaria, except the apostles. 2 And 
devout men carried Stephen to his 
burial, and made great lamentation 
over him. 3 As for Saul, he made 


havock of the church, entering into — 


every house, and haling men and 

women committed them to prison. 
In these verses we have, gt 
I. Something more concerning Stephen 

and his death; how people stood affected to 


it—variously, as generally in such cases, 


according to men’s different sentiments of — 


things. Christ had said to his disciples, 
when he was parting with them (John xyi. 
20), You shall weep and lament, but the world 


shall rejoice. Accordingly here is, 1. Ste- — 


phen’s death rejoiced in by one—by 


3. His expring mth this: When he had| many, no doubt, but by one in particular, 


and that was Saul, who was srwards 


~ 


rent ways and methods the - 


4 


ee aT ee 


Loo ee Fe 


ersecutto % x ‘i CHAP. VIIL of the church. 
rwevdoxv-—he consented to ti with delight themtcdcevil. Perhaps the disciples were 


_ (so the word signifies); he was pleased with 
it. He fed his eyes with this bloody spec- 
tacle, in hopes it would put a stop to the 
growth of Christianity. We have reason to 
think that Paul ordered Luke to insert this, 
for shame to himself, and glory to free grace. 
Thus he owns himself guilty of the blood of 
Stephen, and aggravates it with this, that he 
did not do it with regret and reluctancy, but 
with delight and a full satisfaction, like those 
who not only do such things, but have pleasure 
in those that do them. 2. Stephen’s death 
bewailed by others (v. 2)—devout men, which 
some understand of those that were properly 
so called, proselytes, one of whom Stephen 
himself probably was. Or, it may be taken 
more largely; some of the church that were 
more devout and zealous than the rest went 
and gathered up the poor crushed and broken 
remains, to which they gave a decent inter- 
ment, probably in the field of blood, which 
was bought some time ago to bury strangers 
in. They buried him solemnly, and made 
great lamentation over him. ‘Though his 
death was of great advantage to himself, and 
great service to the church, yet they bewailed 
it as a general loss, so well qualified was he 
for the service, and so likely to be useful 
both as a deacon and asa disputant. It is 
a bad symptom if, when such men are taken 
away, it is not Jaid to heart. Those devout 
men paid these their last respects to Stephen, 
(1.) To show that they were not ashamed of 
the cause for which he suffered, nor afraid of 
the wrath of those that were enemies to it; 
for, though they now triumph, the cause is a 
righteous cause, and will be at last a victo- 
rious one. (2.) To show the great value and 
esteem they had for this faithful servant of 
Jesus Christ, this first martyr for the gospel, 

whose memory shall always be precious to 
them, notwithstanding the ignominy of his 
death. They study to do honour to him 
upon whom God put honour. (3.) To testify 
their belief and hope of the resurrection of 
the dead, and the life of the world to come. 

II. An account of this persecution of the 
church, which begins upon the martyrdom 
of Stephen. When the fury of the Jews ran 
with such violence, and to such a height, 
against Stephen, it could not quickly either 
stop itself or spend itself. The bloody are 
often in scripture called blood-thirsty ; for 
when they have tasted blood they thirst for 
more. One would have thought Stephen’s 
dying prayers and dying comforts should 
have overcome them, and melted them into a 
better opinion of Christians and Christianity ; 
but it seems they did not: the persecution goes 
on; for they were more exasperated when 
they saw they could prevail nothing, and, 
as if they hoped to be too hard for God 
himself, they resolve to follow their blow; 
and perhaps, because they were none of them 
struck (lead upon the place for stoning Ste- 
phen, their hearts were the more fully set in 


also the more emboldened to dispute against 
them as Stephen did, seeing how triumph- 
antly he finished his course, which would 
provoke theni so much the more. Observe, 

1. Against whom this persecution was 
raised: It was against the church in Jeru- 
salem, which is no sooner planted than it is 
persecuted, as Christ often intimated that 
tribulation and persecution would arise de- 
cause of the word. And Christ had particu- 
larly foretold that Jerusalem would soon be 
made too hot for his followers, for that city 
had been famous for killing the prophets and 
stoning those that were sent to it, Matt. xxiii. 
37. I1t should seem that in this persecution 
many were put to death, for Paul owns that 
at this time he persecuted this way unto 
the death (ch. xxi. 4), and (ch. xxvi. 10) that 
when they were put to death he gave his voice 
against them. 

2. Who was an active man in it; none so 
zealous, so busy, as Saul, a young Pharisee, 
v. 3. As for Saul (Gvho had been twice 
mentioned before, and now again for a noto- 
rious persecutor) he made havoc of the church ; 
he did all he could to lay it waste and ruin it ; 
he cared not what mischief he did to the 
disciples of Christ, nor knew when to stop. 
He aimed at no less than the cutting off of 
the gospel Israel, that the name of it should 
be no more in remembrance, Ps. Ixxxiii. 4 
He was the fittest tool the chief priests could 
find out .to serve their purposes; he was 
informer-general against the disciples, a mes- 
senger of the great council to be employed 
in searching for meetings, and seizing all 
that were suspected to favour that way. Saul 
was bred a scholar, a gentleman, and yet did 
not think it below him to be employed in the 
vilest work of that kind. (1.) He entered 
into every house, making no difficulty of 
breaking open doors, night or day, and 
having a force attending him for that pur- 
pose. He entered into every house where 
they used to hold their meetings, or every 
house that had any Christians in it, or was 
thought to have. No man could be secure 
in his own house, though it was his castle. 
(2.) He haled, with the utmost contempt and 
cruelty, both men and women, dragged them 
along the streets. without any regard to the 
tenderness of the weaker sex ; he stooped so 
low as to take cognizance of the meanest that 
were leavened with the gospel,.so extremely 
bigoted was he. (3.) He committed them 
to prison, in order to their being tried and 
put to death, unless they would renounce 
Christ ; and some, we find, were compelled 


by him to blaspheme, ch. xxvi. 11. 


3: What was the effect. of this persecution 
They were all scattered abroad (v. 1),. not ar 
the believers, but all the preachers, who were 
principally struck at, and against whom war- 
rants were issued out to take them up. ‘They, 
remembering our Master’s ruie (when they 
persecute you in one city, flee to another), dis 


i. 7 
ae 


ar) 2 7 


ee 


The Spreading THE 
persed themselves by agreement throughout 
the regions of Judea and of Samaria; not so 
much for fear of sufferings (for Judea and 
Samaria were not so far off from Jerusalem 
but that, if they made a public appearance 
there, as they determined to do, their perse- 
cutors’ power would soon reach them there), 
but because they looked upon this as an 
intimation of Providence to them to scatter. 
Their work was pretty well done in Jeru- 
salem, and now it was time to think of the 
necessities of other places; for their Master 
had told them that they must be his witnesses 
in Jerusalem first, and then in all Judea and 
in Samaria, and then to the uttermost part of 
the earth (ch. i. 8), and this method they 
observe. Though persecution may not drive 
us off from our work, yet it may send us, as 
a hint of Providence, to work elsewhere. 
The preachers were all scattered except the 
apostles, who, probably, were directed by the 
pirit to continue at Jerusalem yet for some 
time, they being, by the special providence 
of God, screened from the storm, and by the 
special grace of God enabled to face the storm. 
They tarried at Jerusalem, that they might 
be ready to go where their assistance was 
most needed by the other preachers that 
were sent to break the ice; as Christ ordered 
his disciples to go to those places where he 
himself designed to go, Luke x. 1. The 
apostles continued longer together at Jeru- 
salem than one would have thought, consi- 
dering the command and commission given 
them, to go into all the world, and to disciple 
all nations. See ch. xv.6; Gal.i.17. But 
what was done by the evangelists whom they 
-sent forth was reckoned as done by them. 


4 Therefore they that were scat- 
tered abroad went every where preach- 
ing the word. 5 Then Philip went 


-down to the city of Samaria, and 


preached Christ unto them. 6 And 
the people with one accord gave heed 
unto those things which Philip spake, 
hearing and seeing the miracles which 
he did. 7 For unclean spirits, cry- 
ing with loud voice, came out of 
many that were possessed with them: 
and many taken with palsies, and 
that were lame, were healed. 8 And 


there was great joy in that city. 9 


But there was a certain man, called 
Simon, which beforetime in the same 
city used sorcery, and bewitched the 
people of Samaria, giving out that 
himself was some great one: 10 To 
whom they all gave heed, from the 
least to the greatest, saying, This 
man is the great power of God. 11 


And to kim they had regard, because. 


dp. 
AC “s = <4 


that of ] 


things concerning the 
God, and the name of Jesus Ch 

they were baptized, both men and 
women. 13 Then Simon himself 


believed also: and when he was bap- 


tized, he continued with Philip, and 
wondered, beholding the miracles and — 
signs which were done. . 


Samson’s riddle is here again unriddled: 


Out of the eater comes forth meat, and out of 
the strong sweetness. The persecution that 
was designed to extirpate the church was by 
the overruling providence of God made an 
occasion of the enlargement of it. Christ 


had said, I am come to send fire onthe earth; 
and they thought, by scattering those who 


were kindled with that fire, to have put it 
out, but instead of this they did but help to 
spread it. 


I. Here is a general account of what was 


done by them all (v. 4): went every — 
where, preaching the word. They did not go 
to hide themselves for fear of suffering, no, 
nor to show themselves as proud of their — 
sufferings; but they went up and down to 
scatter the knowledge of ist in every — 
place where they were scattered. They went 
every where, into the way of the Gentiles, 
and the cities of the Samaritans, which before — 
they were forbidden to go into, Matt. x. 5. — 
They did not keep together in a hody, though ~ 
this might have been a strength to them; 
but they scattered into all parts, not to take — 
their ease, but to find out work. They went 
evangelizing the world, preaching the word of 
the gospel; it was this which filled them — 
and which they endeavoured to fill the coun- 
try with, those of them that were preachers 
in their preaching, and others in their com- 
mon converse. They were now in a ean 
where they were no strangers, for Christ and — 
his disciples had conversed much in the 
regions of Judea; so that they had a founda- 
tion laid there for them to build upon; and 
it would be requisite to let the people there 
know what that doctrine which Jesus had 
preached there some time ago was come to, 
and that it was not lost and forgotten, as 
perhaps they were made to believe. ; 
II. A particular account of what was done 
by Philip. We shall hear of the progress 
and success of others of them afterwards 
(ch. xi. 19), but here must attend the motiony 
of Philip, not Philip the apostle, but Philip 
the deacon, who was chosen and ordained to 
serve tables, but having used the office of a 
deacon well he purchased to himself a bg 
degree, and great boldness in the faith, 1'Tim. 
iii. 13. Stephen was advanced to the degree 
of a martyr, Philip to the degree of an evan. 
gelist, which when he entered upon, being 


4 


% 


Pe ee ee Se ee 


>. 


prayer, he was, no doubt, discharged from 
_ the office of a deacon; for how could he 
_ serve tables at Jerusalem, which by that office 
_ he was obliged to do, when he was preaching 
in Samaria? And it is probable that two 
- others were chosen in the room of Stephen 
and Philip. Now observe, 

1. What wonderful success Philip had in 
his preaching, and what reception he met 
with. 

(1.) The place he chose was the city of 
Samaria, the head city of Samaria, the me- 
tropolis of that country, which stood where 
the city of Samaria had formerly stood, of 
the building of which we read, 1 Kings xvi. 
24, now called Sebaste. Some think it was 
the same with Sychem or Sychar, that city 
of Samaria where Christ was, John iv. 5. 
Many of that city then believed in Christ, 
though he did no miracle among them (v. 39, 
41), and now Philip, three years after, carries 
on the work then begun. The Jews would 
have no dealings with the Samaritans; but 
Christ sent his gospel to slay all enmities, 
and particularly that between the Jews and 
the Samaritans, by making them one in his 
church. 

(2.) The doctrine he preached was Christ ; 
for he determined to know nothing else. He 
preached Christ to them; he proclaimed Christ 
to them (so the word signifies), as a king, 
when he comes to the crown, is proclaimed 
throughout his dominions. The Samaritans 
had an expectation of the Messiah’s coming, 
as appears by John iv. 25. Now Philip tells 
them that he is come, and that the Samaritans 
are welcome to him. Ministers’ business is to 
preach Christ—Christ, and him crucified— 
Christ, and him glorified. 

(3.) The proofs he produced for the con- 
firmation of his doctrine were miracles, v. 6. 
To convince them that he had his commission 
from heaven (and therefore not only they 
might venture upon what he said, but they 
were bound to yield to it), he shows them 
this broad seal of heaven annexed to it, which 
the God of truth would never put to a lie. 
The miracles were undeniable; they heard 
and saw the miracles which he did. They 
heard the commanding words he spoke, and 
saw the amazing effects of them immediately; 
that he spoke, and it was done. And the 
nature of the miracles was such as suited the 
intention of his commission, and gave light 
and lustre to it. [1.] He was sent to break 
the power of Satan; and, in token of this, 
unclean spirits, being charged in the name of 
the Lord Jesus to remove, came out of many 
that were possessed with them, v. 7. As faras 

the gospel prevails, Satan is forced to quit 
his hold of men and his interest in them, 
and then those are restored to themselves, 
end to their right mind again, who, while he 
kept possession, were distracted. Wherever 


- -oblig ed by it to give himself to the word and | 


SUCCESS, 
and particularly unclean spirits, all inclina- 
tions to the lusts of the flesh, which war 
against the soul; for God has called us from 
uncleanness to holiness, 1 Thess. iv. 7. This 
was signified by the casting of these unclean 
spirits out of the bodies of people, who, it is 
here said, came-out crying with a loud voice, 
which signifies that they came out with great 
reluctancy, and sorely against their wills, but 
were forced to acknowledge themselves over- 
come by a superior power, Mark i. 26; iii. 
11; ix. 26. [2.] He was sent to heal the 
minds of men, to cure a distempered world, 
pane to put it into a good state of health; 
and, in token of this, many that were taken 
with palsies, and that were lame, were healed. 
Those distempers are specified that were most 
difficult to be cured by the course of nature 
(that the miraculous cure might be the more 
illustrious), and those that were most expres- 
sive of the disease of sin and that moral im- 
potency which the souls of men labour under 
as to the service of God. The grace of God 
in the gospel is designed for the healing of 
those that are spiritually lame and paralytic, 
and cannot help themselves, Rom. v. 6. 

(4.) The acceptance which Philip’s doc- 
trine, thus proved, met with in Samaria (. 
6): The people with one accord gave heed te 
those things which Philip spoke, wmduced 
thereto by the miracles which served at first 
to gain attention, and so by degrees to gain 
assent. There then begin to be some hopes 
of people when they begin to take notice of 
what is*said to them concerning the things of 
their souls and eternity—when they begin to 
give heed to the word of God, as those that 
are well pleased to hear it, desirous to under- 
stand and remember it, -nd that look upon 
themselves as concerned. it. The common 
people gave heed to Philip, »i éyXo:—a mul- 
titude of them, not here anu there one, but 
with one accord; they were ‘of a mind, 
that it was fit the doctrine o. the gospel 
should be enquired into, and a. impartial 
hearing given to it. 

(5.) The satisfaction they had in attending 
on, and attending to, Philip’s preaching, and 
the success it had with many of them (. 8) 
There was great joy in that city; for (v. 12) 
they believed Philip, and were baptized into 
the faith of Christ, the generality of them, 
both men and women. Observe, [1.] Philip 
preached the things concerning the kingdom of 
God, the constitution of that kingdom, the 
laws and ordinances of it, the liberties and 
privileges ofit, and the obligations we are all 
under to be the loyal subjects of that king- 
dom; and he preached the name of Jesus 
Christ, as king of that kingdom—his name, 
whichis above everyname. He preached it up 
in its commanding power and influence—all 
that by which he has made himself known. 
[2.] ‘The people not only gave heed to what 
he said, but at length believed it, were fully 


the gospel gains the admission and submission ! convinced that it was of God and not of men, 


-' it ought to have, evil spirits are dislodged, 


and gave up themselves to the direction and 


i 


i el icn 
overnment of it. As to this mount 


tian church, and owned as brethren by the 
disciples. Men only were capable of being 
admitted into the Jewish church by circum- 
cision ; but, to show that in Jesus Christ there 
is neither male nor ,female (Gal. iii. 28), but 
both are alike welcome to him, the initiating 


ordinance is such as women are capable of, 


‘or they are numbered with God’s spiritual 
Israel, though not with Israel according to 
the flesh, Num. i. 2. And hence it is easily 
gathered that women are to be admitted to 
the Lord’s supper, though it does not appear 
that there were any among those to whom 
it was first administered. [4.] This occa- 
sioned great joy ; each one rejoiced for him- 
self, as he in the parable who found the trea- 
sure hid in the field ; and they all rejoiced for 
the benefit hereby brought to their city, and 
that it-came without opposition, which it 
would scarcely have done if Samaria had 
been within the jurisdiction of the chief 
priests. Note, The bringing of the gospel to 
any place is just matter of joy, of great joy, 
to that place. Hence the spreading of the 
gospel in the world is often prophesied of in 
the Old Testament as the diffusing of joy 
among the nations: Let the nations be glad 
and sing for joy, Ps. Ixvii. 4; 1 Thes. i. 6. 
The gospel of Christ does not make men me- 
lancholy, but fills them with joy, if it be re- 
ceived as it should be; for it is glad tidings 
of great joy to all people, Luke ii. 10. 

2. What there was in particular at this city 
of Samaria that made the success of the gos- 
pel there more than ordinarily wonderful. 

(1.) That Simon Magus had been busy 
there, and had gained a great interest among 
the people, and yet they believed the things 
that Philip spoke. ‘To unlearn that which is 
bad proves many times a harder task than to 
learn that which is good. These Samaritans, 
though they were not idolaters as the Gen- 
tiles, nor prejudiced against the gospel by 
raditions received from their fathers, yet 

ad of late been drawn to follow Simon, 
conjurer-(for so Magus signifies) who made 


-amighty noise among them, andhad strangely 


bewitched them. We are told, 

{1.] How strong the delusion of Satan 
was by which they were brought into the in- 
terests of this great deceiver. He had been 
for some time, nay, for a long time, in this 
vity. using sorceries ; perhaps he came there 


imself that whic 
| was considerable: He gave out that he himself 


was some great one, and would have all people 
to believe so and to pay him respect accord- 
ingly; and then, as to everything else,they 
might do as they pleased. Hehadnodesign 
to reform their lives, nor improve their wor- — 
ship and devotion, only to make them believe — 


‘that he was, ric péyac—some divine person 


Justin Martyr says that he would be wor- 


shipped as zpérov Sedby—the chief god. He 
gave out himself to be the Son of God, the __ 
Messiah, so some think; or to bean angel, ore 


a prophet. 

himself what title of honour to pretend to ; 
but he would be thought some great one. 
Pride, ambition, and an affectation of gran- 


deur, have always been the cause of abund-— 
ance of mischief both to the world and to the — 


church. 
Secondly, The people ascribed to him whet 
he pleased. 
from the least to the greatest, both young and 
old, both poor and rich, both governors and 
governed. To him they had regard (v. 10,11), 
and perhaps the more because the time fixed 
for the coming of the Messiah had now ex- 
pired, which had raised a general expectation 
ut this 
Probably he was a native of their 
country, and therefore they embraced him 


| of the appearing of some great one 
the more cheerfully, that by giving honour to 


time. 


him they might reflect it upon themselves. 
2. They said of him, This man is the great 
power of God—the power of God, that great 
power (so it might be read), that power 
which made the world. See how ignorant in- 
considerate people mistake that which is done 
by the power of Satan, as if it were done by 
the power of God. Thus, in the Gentile 
world, devils pass for deities ; and in the an- 
tichristian kingdom all the world wonders 
after a beast, to whom the dragon gives his 


power, and who opens his mouth in blasphemy 
against God, Rev. xiii. 2—5. 3. They were 


brought to it by his sorceries: He bewitched 
the people of Samaria (v. 9), bewitehed them 
with sorceries (v. 11), that is, either, (1.) By 
his magic arts he bewitched the minds of the 
people, at least some of them, who drew in 
others. Satan, by God’s permission, filled 
their hearts to follow Simon. O foohsh Ga- 
latians, saith Paul, who hath bewitched you ? 
Gal. iii. 1. These people are said to be be- 
witched by Simon, because they were so 
strangely infatuated to believe a lie. Or, (2.) 
By his magic arts he did many signs and lying 
wonders, which seemed te be:miracles, but 
really were not so: like those of the magi- 
cians of Egypt, and those of the man of sin, 2 
Thess. ii. 9. When they knew no better, they 


were influenved by his soreeries; but, whea 


Perhaps he was uncertain within — 


1. They all gave heed to him, 


Py 


7 


on . 
they were acquainted with Philip’s real mi- 
 racies, they saw plainly that the one was real 
and the other a sham, and that there was as 
much difference as between Aaron’s rod and 
those of the magicians. What is the chaff to 
the wheat ? Jer. xxiii. 28. 
Thus, notwithstanding the influence Simon 
Magus had had upon them, and the unwil- 
lingness there generally is in people to own 
themselves in an error, and to retract it, yet, 
when they saw the difference between Simon 
and Philip, they quitted Simon, gave heed no 
longer to him, butto Philip : andthus you see, 
2.| How strong the power of Divine grace 
is, by which they were brought. to Christ, 
who is truth itself, and was, as I may say, the 
great undeceiver. By that grace working 
with the word those that had been led captive 
by Satan were brought into obedienceto Christ. 
Where Satan, as a strong man armed, kept 
possession of the palace, and thought himself 
safe, Christ, as a stronger than he, dispos- 
sessed him, and divided the spoil ; led captwity 
captive, and made those the trophies of his 
victory whom the devil had triumphed over. 
Let us not despair of the worst, when even 
those whom Simon Magus had bewitched 
were brought to believe. 
(2.) Here is another thing yet more won- 
derful, that Simon Magus himself became a 
convert to the faith of Christ, in show and 
profession, for a time. Js Saul also among 
the prophets? Yes (v. 13), Simon himself 
believed also. He was convinced that Philip 
preached a true doctrine, because he saw it 
confirmed by real miracles, of which he was 
the better able to judge because he was con- 
scious to himself of the trick of his own pre- 
tended ones. [1.} The present conviction 
went so far that he was baptized, was ad- 
mitted, as other believers were, into the 

church by baptism; and we have no reason 
to think that Philip did amiss in baptizing 
him, no, nor in baptizing him quickly. 
Though he had been a very wicked man, a 
sorcerer, a pr éender to divine honours, yet, 
upon his solemn profession of repentance for 
his sin and faith in Jesus Christ, he was bap- 
tized. For, as great wickedness before con- 
version keeps not true penitents from the 
‘benefits of God’s grace, so neither should it 
keep professing ones from church-fellowship. 
Prodigals, when they return, must be joy- 
fully welcomed home, though we cannot be 
sure but that they will play the prodigal 
again. Nay, though he was now but a hypo- 
erite, and really in the gall of bitterness and 
bond of iniquity all this while, and would 
soon have been found to be so if he had been 
tried awhile, yet Philip baptized him; for it 
is God’s prerogative to know the heart. The 
church and its ministers must go by a jude- 
mient of charity, as far as there is room for 
it. It is a maxim in the law, Donec contra- 
rium patet, semper presumitur meliori parti— 
We must hope the best as iong as we can. 
And it is a maxim in the discipline of the 


re wun seas ie 
z | oe GAREY VEIL 


‘church, De secretis non judicat ecclesia—The 


Simon Magus. 


secrets of the heart God only judges. [2.} 
The present conviction lasted so long that he 
continued with Philip. Though afterwards 
he apostatized from Christianity, yet not 
quickly. He courted Philip’s acquaintance 

and now he that had given out himself to be 
some great one is content to sit at the feet of 
a preacher of the gospel. Even bad men, 
very bad, may sometimes be in a good frame, 
very good ; and those whose hearts still go 
after their covetousness may possibly not 
only come before God as his people come 
but continue with them. [3.] The present 
conviction was wrought and kept up by the 
miracles ; he wondered to see himself so far 
outdone in signs and miracles. Many won- 
der at the proofs of divine truths who never 
experience the power of them. 

14 Now when the apostles which 
were at Jerusalem heard that Samaria 
had received the word of God, they 
sent unto them Peter and John: 15 
Who, when they. were come down, 
prayed for them, that they might re- 
ceive the Holy Ghost: 16 (For as 
yet he was fallen upon none of them: 
only they were baptized in the name 
of the Lord Jesus.) 17 Then laid 
they their hands on them, and they 
received the Holy Ghost. 18 And 
when Simon saw that through laying 
on of the apostles’ hands the Holy 
Ghost was given, he offered them 
money, 19 Saying, Give me also 
this power, that on whomsoever I 
lay hands, he may receive the Holy 
Ghost. 20 But Peter said unto 
him, Thy money perish with thee, 
because thou hast thought that the 
gift of God may be purchased with 
money. 
nor lot in this matter: for thy heart 
is not right in the right of God. 22 
Repent therefore of this thy wicked- 
ness, and pray God, if perhaps the 
thought of thine heart may be for- 
given thee. 23 For I perceive that 
thou art in the gall of bitterness, and 
in the bond of iniquity. 24 Then 
answered Simon, and said, Pray ye 
to the Lord for me, that none of 
these things which ye have spoken 
come uponme. 25 And they, when 
they had testified and preached the 
word of the Lord, returned to Jeru- 
salem, and preached the gospel in 
many villages of the Samaritans. 


21 Thou hast neither part 


a 


77 
J 
‘ a 


— 


+e 


~ Laz account of 


God had wonderfully owned Philip in his 
work as an evangelist at Samaria, but he could 
do no more than an evangelist ; there were 
some peculiar powers reserved to the apostles, 
for the keeping up of the dignity of their office, 
and here we have an account of what was 
done by two of them there—Peter and John. 
The twelve kept together at Jerusalem (v. 1), 
and thither these good tidings were brought 
them that Samaria had received the word of 
God (v. 14), that a great harvest of souls was 
gathered, and was likely to be gathered in to 
Christ there. The word of God was not only 
preached to them, but received by them ; they 
bade it welcome, admitted the light of it, and 
submitted to the power of it: When they 
heard it, they sent unto them Peter and John. If 
Peter had been, as some say he was, the 
prince of the apostles, he would have sent 
some of them, or, if he had seen cause, would 
have gone himself of his own accord; but 
he was so far from this that he submitted 
to an order of the house, and, as a servant 
to the body, went whither they sent him. 
Two apostles were sent, the two most emi- 
nent, to Samaria, 1. To encourage Philip, 
to assist him, and strengthen his hands. 
Ministers in a higher station, and that excel 
in gifts and graces, should contrive how they 
may be helpful to those in a lower sphere, 
and contribute to their comfort and useful- 
ness. 2. To carry on the good work that 
was begun among the people, and, with those 
heavenly graces that had enriched them, to 
confer upon them spiritual gifts. Now ob- 
serve, 

I. How they advanced and improved those 
of them that were sincere. It is said (v. 16), 
The Holy Ghost was as yet fallen upon none 
of them, in those extraordinary powers which 
were conveyed by the descent of the Spirit 
upon the day of pentecost. They were none 
of them endued with the gift of tongues, 
which seems then to have been the most 
usual immediate effect of the pouring out 
of the Spirit. See ch. x. 45,46. This was 
both an eminent sign to those that believed 
not, and of excellent service to those that 
did This, and other such gifts, they had 


not, only they were baptized in the name of 


the Lord Jesus, and so engaged in him and 
interested in him, which was necessary to 
salvation, and in this they had joy and sa- 
tisfaction (v. 8), though they could not speak 
with tongues. Those that are indeed given 
up to Christ, and have experienced the sanc- 
tifying influences and operations of the Spirit 
of grace, have great reason to be thankful, 
and no reason to complain, though they have 
not those gifts that are for ornament, and 
would make them bright. But it is intended 
that they should go on to the perfection of 
the present dispensation, for the greater ho- 
nour Of the gospel. We have reason to think 
that Philip had received these gifts of the 
Holy Ghost himself, but had not a power to 


confer them; the apostles mist come to do! what they had, for Christ, so far were they y 


3 . .. e "Y = % 
THE ACTS.) 0° a 
this ; and they did it not 
baptized, but upon some 
should seem, such as were des 
office in the church, or at least 
active members of it; and upon some 
them one gift of the Holy Ghost,and upon 
others another. See 1 Cor. xii. 4, 8; xiv.26. 
Now in order to this, 1. The apostles prayed 
Sor them, v. 15. ; 
ourselves only (Luke xi. 13), but to others — a 
also, in answer to prayer: Iwill put my 
Spirit within you (Ezek. xxxvi. 27), but I will. 
For this be enquired of, v. 37. We may take 


this was Simon 


we 


The Spirit is given, not te 


encouragement from this example in praying 
to God to give the renewing graces of the 


Holy Ghost to those whose spiritual welfare 
we are concerned for—for our children, for our 
friends, for our ministers. Weshould pray, 
and pray earnestly, that they may receive the 


Holy Ghost ; for this includes all blessings. 
2. They laid their hands on them, to sig- 


nify that their prayers were answered, and 


that the gift of the Holy Ghost was conferred 


upon them; for, upon the use of this sign, — 
they received the Holy Ghost, and spoke with 
tongues. 
ciently used in blessing, by those who blessed 
with authority. Thus the apostles blessed 
these new converts, ordained some to be mi- 
nisters, and confirmed others in their Chris- 
tianity. We cannot now, nor can any, thus 
give the Holy Ghost by the layin 
hands; but this may intimate to us 
whom we pray for we should use our endea.- 
vours with. 


The laying on of hands was an- 


on of 
those 


II. How they discovered and discarded 


him that was a hypocrite among them, and 
agus; for they knew how 
to separate between the precious and the vile. 


Now observe here, 

1. The wicked proposal that Simon made, 
by which his hypocrisy was discovered (v. 
18, 19): When he saw that through laying 
on of the apostles’ hands the Holy Ghost was 
given (which should have confirmed his faith 
in the doctrine of Christ, and increased his 


veneration for the apostles), it gave him a 


notion of Christianity as no other than ar. 
exalted piece of sorcery, in which he thought 


himself capable of being equal to the apostles, 
money, saying, — 


and therefore offered them 
Give me also this power. He does not desire 
them to lay their hands on him, that he might 
receive the Holy Ghost himself (for he did 
not foresee that any thing was to be got by 
that), but that they would convey to him a 
power to bestow the gift upon others. He 
was ambitious to have the honour of an apos- 
tle, but not at all solicitous to have the spirit 
and disposition of a Christian. He was more 
desirous to gain honour to himself than to 
do good to others. Now, in making this 
motion, (1.) He put a great affront upon the 
apostles, as if they were mercenary men, 
would do any thing for money, and loved it 
as well as he did; whereas they had left 


ee 


3 


aa Tee: = we 


- 
, 
‘ 


: 


’ 


4 


a great affront upon Christianity, as if the 
miracles that were wrought for the proof of 
it were done by magic arts, only of a differ- 
ent nature from what he himself had prac- 
tised formerly. (3.) He showed that, like 
Balaam, he aimed at the rewards of divina- 

tion; for he would not have offered money 
for this power if he had not hoped to get 
money by it. (4.) He showed that he had a 
very high conceit of himself, and that he had 
never his heart truly humbled. Such a 
wretch as he had been before his baptism 
should have asked, like the prodigal, to be 
made as one of the hired servants. But, as 
soon as he is admitted into the family, no 
less a place will serve him than to be one of 
the stewards of the household, and to be en- 
trusted with a power which Philip himself 
had not, but the apostles only 

2. The just rejection of his proposal, and 
the cutting reproof Peter gave him for it, 
ov. 20—23. 

(1.) Peter shows him his crime (v. 20): 
Thou hast thought that the gift of God may be 
purchased with money; and thus, [1.] He 
had overvalued the wealth of this world, as 
if it were an equivalent for any thing, and as 
if, because, as Solomon saith, it answers all 
things, relating to the life that now is, it 
would answer all things relating to the other 
life, and would purchase the pardon of sin, 
the gift of the Holy Ghost, and eternal life. 
(2.] He had undervalued the gift of the Holy 
Ghost and put it upon a level with the com- 
mon gifts of nature and providence. He 
thought the power of an apostle might as well 
be had for a good fee as the advice of a phy- 
Sician or a lawyer, which was the greatest 
despite that could be done to the Spirit of 
grace. All the buying and selling of pardons 
and indulgences in the church of Rome is 
the product of this same wicked thought, that 
the gift of God may be purchased with money, 
when the offer of divine grace so expressly 
runs, without money and without price. 

(2.) He shows him his character, which is 
mferred from his crime. From every thing 
that a man says or does amiss we cannot in- 
fer that he is a hypocrite in the profession he 
makes of religion; but this of Simon’s was 
such a fundamental error as could by no 
means consist with a state of grace; his of- 
fering money (and that got by sorcery too) 
was an incontestable evidence that he was 
yet under the power of a worldly and carnal 
mind, and was yet that natural man which re- 
ceiveth not the things of the Spirit of God, 
neither can he know them. And therefore 
Peter tells him plainly, [1.] That his heart 
was not right im the sight of God, v. 21. 
“Though thou professest to believe, and art 
baptized, yet thou art not sincere.” We are 
as our hearts are; if they be not right, we 
are wrong ; and they are open in the sight of 
“God, whe knows them, judges them, and 


2 CHAP. VIII. 
from aiming to make it more. (2.) He put! which they are in the sight of God, who car- 


Simon Magus. 


not be deceived; and if they be not right in 
his sight, whatever our pretensions be, our 
religion is vain, and will stand us in no stead: 
our great concern is to approve ourselves to 
him in our integrity, for otherwise we cheat 
ourselves into our own ruin. Some refer 
this particularly to the proposal he made; 
what he asked is denied him, because his 
heart is not right in the sight of God in ask- 
ing it. He does not aim at the glory of God 
nor the honour of Christ in it, but to make a 
hand of it for himself; he asks, and has not, 
because he asks amiss, that he may consume it 
upon his lusts, and be still thought some 
great one. [2.] That he is in the gall of 
bitterness, and in the bond of iniquity : I per- 
ceive that thow art so, v.23. This is plain 
dealing, and plain dealing is best when we 
are dealing about souls and eternity. Simon 
had got a great name among the people, and 
of late a good name too among God’s people, 
and yet Peter here gives him a black charac- 
ter. Note, It is possible for a man to con- 
tinue under the power of sin, and yet to put 
on a form of godliness. F perceive it, saith 
Peter. It was not so much by the spirit of 
discerning, with which Peter was endued, 
that he perceived this, as by Simon’s dis- 
covery of it in the proposal he made. Note, 
The disguises of hypocrites many times are 
soon seen through; the nature of the wolf 
shows itself notwithstanding the cover of the 
sheep’s clothing. Now the character here 
g- yen of Simon is really the character of all 
wicked people. First, They are in the gall 
of bitterness—odious to God, as that which is 
bitter as gall is tous. Sin is an abominable 
thing, which the Lord hates, and sinners are 
by it made abominable to him; they are 
Vicious in their own nature. Indwelling sin 
is a root of bitterness, that bears gall and 
wormwood, Deut. xxix. 18. The faculties are 
corrupted, and the mind embittered against 
all good, Heb. xii. 15. It intimates likewise 
the pernicious consequences of sin; the end is 
bitter as wormwood. Secondly, They are in 
the bond of iniquity—bound over to the judg- 
ment of God by the guilt of sin, and bound 
under the dominion of Satan by the power of 
sin; led captive by him at his will, and it is 
a sore bondage, like that in Egypt, making 
the life bitter. 
him his 


(3.) He reads 
things :— 

[1.] He shall sink with his worldly wealth, 
which he overvalued: Thy money perish with 
thee. First, Hereby Peter rejects his offer 
with the utmost disdain and indignation. 
“Dost thou think thou canst bribe us to be- 
tray our trust, and to put the power we are 
entrusted with into such unworthy hands? 
Away with thee and thy money too; we will 
have nothing to do with either _ Get thee be- 
hind me, Satan.” When we are tempted with 
money to do an evil thing, we should see 


doom in two 


‘udges of us by them Our hearts are that | what a perishing thing money is, and scorn 


‘ 


we ae 
v= 


: 
g 
: 


Sf ATG A eS ee 
s ae 


The acovunt of THE 
to be biassed by it. It is the character of 
the upright man that he shakes his hands 
from holding, frem touching bribes, Isa. 
xxxili. 15. Secondly, He warns him of his 
danger of utter destruction if he continued 
in this mind: “Thy money will perish and 
thou wilt lose it, and all that thou canst pur- 
chase with it. As meats for the belly and 
the belly for meats (1 Cor. vi. 13), so goods for 
money and money for goods, but God shall 
destroy both it and them—they perish in the 
using; but this is not the worst of it: thou 
wilt perish with it, and it with thee; and it 
will be an aggravation of thy ruin, and a 
heavy load upon thy perishing soul, that thou 
hadst money, which might have been made 
to turn to a good account (Luke xvi. 9), 
which might have been laid at the apostles’ 
feet, as a charity, and would have been ac- 
cepted, but was thrust into their hands as 


a bribe, and was rejected. So, remember | 


this” 

{2.] He shall come short of the spiritual 
blessings which he undervalued (v. 21): 
“Thou hast neither part nor lot in this mat- 
ter ; thou hast nothing to do with the gifts 
of the Holy Ghost, thou dost not understand 
them, thou art excluded from them, hast put 
a bar in thine own door; thou canst not re- 
ceive the Holy Ghost thyself, nor power to 
confer the Holy Ghost upon others, for thy 

. heart is not right in the sight of God, if thou 
thinkest that Christianity is a trade to live by 
in this world, and therefore thou hast no part 
nor lot in the eternal life in the other world 
which-the gospel offers. Note, First, There 
are many who profess the Christian religion, 
and yet have no part nor lot in the matter, no 
part in Christ (John xiii. 8), no lot in the 
heavenly Canaan. . Secondly, They are those 
whose hearts are not right in the sight of 
God, are not animated by a right spirit, 
nor guided by a right rule, nor directed to 
the right end. : 

(4.) He gives him good counsel, notwith- 

— standing, v. 22. Though he was angry with 
him, yet he did not abandon him; and, 
though he would have him see his case to be 
very bad, yet he would not have him think 
it desperate; yet now there is hope in Israel. 
Observe, d 

[i.} What it is that he advises him to: 
He must do his first works. First, He must 
repent,—must see his error and retract it,— 
must change his mind and way,—must be 
humbled and ashamed for what he has done. 
His repentance must be particular: “‘ Repent 
of this, own thyself guilty in this, and be 
sorry for it.” He must lay a load upon him- 
self for it, must not extenuate it, by calling 
it a mistake, or misguided zeal, but must ag- 
gravate it by calling it wickedness, his wicked- 
ness, the fruit of his own corruption. Those 
that have said and done amiss must, as far 
as they can, unsay it and undo it again by 
repentance. Secondly, He must. pray to God, 
rust vray that God would give him repent- 


ACTS. bbs. re: an 
ance, and pardon upon 
tents must pray, which i 
beh. = and a confidence i 

imon Magus, as great a man as. as he t 
himself, shall not * courted into the 
tles’ communion (how much soever som¢ 
would think it a reputation sa foo u 
any other terms than those upon which o 
sinners are admitted—repentance and pra 

[2.] What encouragement he gives him te. ; 
do this: If perhaps the thought of thy heart, 
this wicked thought of thine, may be forgiven _ 
thee. Note, First, There may be a Digi mny ; 
deal of wickedness in the thought of the , 
heart, its false notions, and corrupt affec- 
tions, and wicked projects, which must be __ 
repented of, or we are undone. Secondly, 
The thought of the heart, though ever so 
wicked, shall be forgiven, upon our repent- : 
ance, and not laid to our ee | Ps 
Peter here puts a perhaps upon it, the doubt 
is of the sincerity of his repentance, not of __ 
his pardon if his repentance be sincere. Jf 
indeed the thought of thy heart maybe for. 
given, so it may be read. Or it imtimatey — 
that the greatness of his sin might justly 
make the pardon doubtful, though the pro- 
mise of the gospel had put the matter out 
of doubt, in case he did w truly repent: like 
that (Lam. iii. 29), If so be there may be 
hope. 

[3.] Simon’s request to them to pray for 
him, v. 24. He was startled and put into 
confusion by that which Peter said, aie 
that resented thus which he thought would 
have been embraced with both arms; andhe __ 
cries out, Pray you to the Lord for me, that 
none of the things which you have spoken 
come upon me. Here was, First, aan 
well—that he was affected with the reproof 
given him, and terrified by the character 
given of him, enough to make the stoutest — 
heart to tremble; and, this being so, he 
begged the prayers of the apostles for him, _ 
wishing to have an interest in them, who, he 
believed, had a good interest in en. Se- 
condly, Something wanting. He begged of 
them to pray for him, but did not pray for 
himself, as he ought to have done; and, in 
desiring them to pray for him, his concern 1s 
more that the judgments he had made him- 
self liable to might be prevented than that 
his corruptions might be mortified, and his 
heart, by divine grace, be made right in the 
sight of God; like Pharaoh, who would have 
Moses entreat the Lord for him, that he 
would take away this death only, not that he 
would take away this sin, this hardness of 
heart, Exod. viii.8 ; x.17. Some think that — 
Peter had denounced some particular judg- 
ments against him, as against Amanias and 
Sapphira, which, upon this submission of 
his, at the apostle’s intercession, were pre- 
vented; or, from what is related, he might 
infer that some token of God’s wrath would 
fall upon him, which he thus dreaded and 


deprecated. 


7 ls 
Aud 


to Jerusalem, when they had finished the 
‘business they came about; for as yet they 
were not to disperse; but, though they came 
hither to do that work which was peculiar to 
them as apostles, yet, opportunity offering 
itself, they applied themselves to that which 
was common to all gospel ministers. 1. 
There, in the city of Samaria, they were 
preachers: They testified the word of the 
Lord, solemnly attested the truth of the gos- 
pel, and confirmed what the other ministers 
preached. They did not pretend to bring 
them any thing new, though they were 
apostles, but bore their testimony to the 
word of the Lord as they had received it. 
2. In their road home they were itinerant 
preachers; as they passed through many 
villages of the Samaritans they preached the 
gospel. Though the congregations there 
were not so considerable as those in the 
cities, either for number or figure, yet their 
souls were as precious, and the apostles did 
not think it below them to preach the gospel 
to them. God has a regard to the inha- 
bitants of his villages in Israel (Judg. v. 11), 
~ and so should we. 


26 And the angel of the Lord 
spake unto Philip, saying, Arise, and 
go toward the south unto the way 
that goeth down from Jerusalem unto 
Gaza, which is desert. 27 And he 
arose and went: and, behold, a man 
of Ethiopia, a eunuch of great au- 
thority under Candace queen of the 
Ethiopians, who had the charge of 
all her treasure, and kad come to Je- 

~ rusalem for to worship, 28 Was 
returning, and sitting in his chariot 
read Esaias the prophet. 29 Then 
the Spirit said unto Philip, Go near, 
and join thyself to this chariot. 30 
And Philip ran thither to Aim, and 
heard him read the prophet Esaias, 
and said, Understandest thou what 
thou readest? 31 And he said, How 
can I, except some man should guide 
me? And he desired Philip that he 
would come up and sit with him. 32 
The place of the scripture which he 
read was this, He was led as a sheep 
to the slaughter; and like a lamb 
dumb before his shearer, so opened 
he not his mouth: 33 In his hu- 
miliation his judgment was taken 
away: and who shall declare his 
generation ? for his life is taken from 
tne earth. 34 And tne eunuch an- 
_ swered Philip, and said, I pray thee, 


Ba 


* a at 
soe CHAP. VIIL. 
Lastly, Here is the return of the apostles| of whom speaketh the prophet this? 


the Ethiopian. 


of himself, or of some other man? 
35 Then Philip opened his mouth, 
and began at the same scripture, and 
preached unto him Jesus. 36 And 
as they went on their way, they came 
unto a certain water: and the eunuch 
said, See, here is water; what doth 
hinder me to bé baptized? 37 And 
Philip said, If thou believest with all 
thine heart, thou mayest. And he 
answered and said, I believe that 
Jesus Christ is the Son of God. 38 
And he commanded the chariot to 
stand still: and they went down both 
into the water, both Philip and the 
eunuch; and he baptized him. 39 
And when they were come up out of 
the water, the Spirit of the Lord 
caught away Philip, that the eunuch 
saw him no more: and he went oy 
his way rejoicing. 40 But Philip 
was found at Azotus: and passing 
through he preached in all the cities, 
till he came to Caesarea. 


We have here the story of the conversion 
of an Ethiopian eunuch to the faith of Christ, 
by whom, we have reason to think, the 
knowledge of Christ was. sent into that 
country where he lived, and that scripture 
fulfilled, Ethiopia shall soon stretch out her 
hands (one of the first of the nations) unto 
God, Ps. Ixviii. 31. 

I. Philip the evangelist is directed into the 
road where he would meet with this Ethio- 
pian, v. 26. When the churches in Samaria 
were settled, and had ministers appointed 
them, the apostles went back to Jerusalem ; 
but Philip stays, expecting to be employed 
in breaking up fresh ground in the country. 
And here we have, 1. Direction given him 
by an angel (probably in a dream or vision 
of the night) what course to steer: Arise, 
and go towards the south. Though angels 
were not employed to preach the gospel, they 
were often employed in carrying messages to 
ministers for advice and encouragement, as 
ch. v. 19. We cannot now expect such 
guides in our way; but doubtless there is a 
special providence of God conversant about 
the removes and settlements of ministers, 
and one way or other he will direct those 
who sincerely desire to follow him into that 
way in which he will own them: fe will guide 
them with his eye. Philip must go southward, 
to the way that leads from Jerusalem to Gaza, 
through the desert or wilderness of Judah. 
He would never have thought of goin 
thither, inte a desert, into a common roa 
thioagn the desutt; small probability of 

| fnding work there! Yet thither he is sent, 


‘. 


eS 


‘ 
3 


= 


0 ie Pe pera eae ee 


— 


~ ee ae ee 


wo ee ee 
: 


Philip and 


the highways, and the hedges, Matt. xxii. 9. 


Sometimes God opens a door of opportunity | with this traveller that is going 

2.| Jerusalem towards Gaza, think 
His obedience to this direction (v. 27): He|done all the business of his jo 
arose and went, without objecting, or so much | the great business which the over 
, “ What business have I there?” | vidence of God designed in it was 
Or, “ What likelihood is there of doing good | done. 


to his ministers in places very unlikely. 


as aski 


there ?” 
he went, or whom he was to meet. 


THE /ACKS. 2 Frees od 
according to our Saviour’s parable, foretell- | effect, for aught he knows. 
ing the call of the Gentiles, Go you into|a whole nation. — 


1. Philip is ordered to | 


g he . 

ey, when 
1g pro; 
ret UR 
He had been at Jerusalem, where the 


He went out, not knowing whither | apostles were preaching the Christian faith, : 


and multitudes professing it, and yet there 


II. An account is given of this eunuch|he had taken no notice of it, and made no 
(v. 27), who and what he was, on whom this | enquiries after it—nay, it should seem, had 
distinguishing favour was bestowed. 1. He| slighted it, and turned his back upon it; yet 
was a foreigner, a man of Ethiopia. There|the grace of God pursues him, overtakes 
were two Ethiopias, one in Arabia, but that | him in the desert, and there overcomes him. — z 
lay east from Canaan; it should seem this | Thus God is often found of those that sought ree 
was Ethiopia in Africa, which lay south, | him not, Isa. lxv.1. Philip has this order, — 
beyond Egypt, a great way off from Jerusa-|not by an angel, as before, but by the Spirit 
lem ; for in Christ those that were afar of'| whispering it in his ear (. 29): “ Go near, 
were made nigh, according to the promise, | and join thyself to this chariot ; go so near 
that the ends of the earth should see the great |’as that the gentleman may take notice of 
salvation. The Ethiopians were looked upon | thee.” We should study to do good to those © 


as the meanest and most despicable of the] we light in company with upon the road. 


f 


nations, blackamoors, as if nature had stig-| thus the lips of the righteous may feed many. __ 
matized them; yet the gospel is sent to| We should not be so shy of all strangers as 


them, and divine grace looks upon them, | some affect to be. 


Of those of whom we 


though they are black, though the sun has| know nothing else we know this, that they 


looked upon them. 
quality, a great man in his own country, a 


2. He was a person of | have souls. 


2. He finds him reading in his Bible, as 


eunuch, not in body, but in office—lord | he sat in his chariot (v. 28): He ranto him, — 
chamberlain or steward of the household ;| and heard him read ; he read out, for the be- 
and either by the dignity of his place or by | nefit of those that were with him, v. 30. He : 
his personal character, which commanded|not only relieved the tediousness of the 
respect, he was of great authority, and bore | journey, but redeemed time by reading, not 
a mighty sway under Candace queen of the | philosophy, history, nor politics, much lessa _ 
Ethiopians, who probably was successor to| romance or a play, but the scriptures, the 
the queen of Sheba, who is called the queen| book of Esaias; that book Christ read in 

of the south, that country being governed by | (Luke iy. 17) and the eunuch here, which 
queens, to whom Candace was a common | should recommend it particularly to our 
name, as Pharaoh to the kings of Egypt.| reading. Perhaps the eunuch was now read-- — 


He had the charge of all her treasure; so} ing 


great a trust did she repose in him. 


over again those portions of scripture 


Not | which he had heard read and expounded at 


many mighty, not many noble, are called ; but | Jerusalem, that he might recollect what he 


some are. 


3. He was a proselyte to the|had heard. Note, (1.) It is the duty of every 
Jewish religion, for he came to Jerusalem|one of us to converse much with the holy 
to worship. Some think that he was a pro-| scriptures. (2.) Persons of quality should ~ 
selyte of righteousness, who was circumcised, | abound more than others in the exercises of 
: 
: 


*~ 


and kept the feasts; others that he was only | piety, because their example will influence 
a proselyte of the gate, a Gentile, but who| many, and they have their time more at 
, 


had renounced idolatry, and worshipped the | command. 


(3.) It is wisdom for men of bu- 


Gentiles ; but, if so, then Peter was not the| is precious, and it is the best husbandry in — 


God of Israel occasionally in the court of the | siness to redeem time for holy duties; time : 


first that preached the gospel to the Gentiles, | the world to gather up the 
Some think that there | time, that none be lost, to fill up every mi- 
were remains of the knowledge of the true | nute with something that will turn to a good 
God in this country, ever since the queen of.| account. 
Sheba’s time; and probably the ancestor of | public worship we should use merus in pn- — 
this eunuch was one of her attendants, who | vate for the keeping up’ of the ecod affec- 

transmitted to his posterity what he learned | tions there kindled, and the preserving of the 


as he says he was. 


at Jerusalem. 


III. Philip and the eunuch are brought to-| 18. (5.) Those that are diligent in searching 
gether into a close conversation; and now| the scriptures are in a fair way to improve in 
Philip shall know the meaning of his being| knowledge ;. for to him that hath shall be 
sent into a desert, for there he meets with a| given. 


chariot, that shall serve for a synagogue, and 


one man, the conversion of whom shall be in| derstandest thou what thou readest? Not 


fragments of 


(4.) When we are returning from 


good impressions there made, 1 Chron. xxix. 


3. He puts a fair question to him: Un- 


i 


eee | 


gt “s 
~ as ” 


And, blessed be God, what is necessary to 
salvation is easy to be understood. 

4, The eunuch inasenseof hisneed of assist- 

‘ance, desires Philip’s company (v. 31): “How 


CHAP. VIII. 


Pena a ey 


brew, but that Luke takes the Septuagint trans- 
lation, as readier to the language in which he 
wrote ; and he supposes that the eunuch had 


can I understand, says he, except some one guide |learned from the many Jews that were in 


me? Therefore pray come up, and sit with 
me.” (1.) He speaks as one that had very 
low thoughts of himself, and his own capa- 
city and attainments. He was so far from 


Ethiopia both their religion and language. 
But, considering that the Septuagint version 
was made in Egypt, which was the next 
country adjoining to Ethiopia, and lay be- 


taking it as an affront to be asked whether! tween it and Jerusalem, I rather think 


he understood what he read, though Philip 
was a stranger, on foot, and probably looked 
mean (which many a less man would have 
done, and have called him an impertinent 
fellow, and bid him go about his business, 
what was it to him ?) that he takes the ques- 
tion kindly, makes a very modest reply, How 
can I? We have reason to think he was an 
intelligent man, and as well acquainted with 
the meaning of scripture as most were, and 
~ he modestly confesses his weakness. 


that translation was most familiar to him 

it appears by Isa. xx. 4 that there was much 
communication between those two nations— 
Egypt and Ethiopia. The greatest variation 
from the Hebrew is that what in the original 
is, He was taken from prison and from judg- 
ment (hurried with the utmost violence and 
precipitation from one judgment-seat to ano- 
ther; or, From force and from judgment ie 
was taken away ; that is, It was from the 
fury of the people, and their continual cla- 


fote, Those that would learn must see their] mours, and the judgment of Pilate thereupon, 


need to be taught. The prophet must first 
own that he knows not what these are, and 
then the angel will tell him, Zech. iv. 13. 
(2.) He speaks as one very desirous to be 
taught, to have some one to guide him. Ob- 
serve, He read the scripture, though there 
were many things in it which he did not un- 
derstand. Though there are many things in 
the scriptures which are dark and hard to be 
understood, nay, which are often misunder- 
stood, yet we must not therefore throw them 
_ by, but study them for the sake of those 
things that are easy, which is the likeliest 
way to come by degrees to the understanding 
of those things that are difficult: fox know- 


that he was taken away), is here read, In his 
humiliation his judgment was taken away. He 
appeared so mean and despicable in their 
eyes that they denied him common justice, 
and against all the rules of equity, to the 
benefit of which every man is entitled, they 
declared him innocent, and yet condemned 
him to die ; nothing criminal can be proved 
upon him, but he is down, and down with 
him. Thus in his humiliation his judgment 
was taken away ; so, the sense is much the 
same with that of the Hebrew. So that these 
verses foretold concerning the Messiah, (1.5 
That he should die, should be led to the 
staughter, as sheep that were offered in sa- 


ledge and grace grow gradually. (3.) He} crifice—that his life should be taken from 
invited Philip to come up and sit with him ; not| among men, taken from the earth. With 


as Jehu took Jonadab into his chariot, to 
come and see his zeal for the Lord of hosts 
(2 Kings x. 16), but rather, “Come, see my 
ignorance, and instruct me.” He will gladly 
do Philip the honour to take him into the 
coach with him, if Philip will do him the fa- 
vour to expound a portion of scripture to 
him. Note, In order to our right under- 
standing of the scripture, it is requisite we 
should have some one to guide us; some 


good books, and some good men, but, above! for himself. 
all, the Spirit of grace, to lead us into all} tiently. 


truth. 


—_— - 


what little reason then was the death of 
Christ a stumbling-block to the unbelieving 
Jews, when it was so plainly foretold by their 
own prophets, and was so necessary to the 
accomplishment of his undertaking! Then 
is the offence of the cross ceased. (2.) That 
he should die wrongfully, should die by vio- 
lence, should be hurried out of his life, and 
his judgment shall be taken away—no justice 
done to him; for he must be eut off, but not 
(3.). That he should die pa- 
Like a lamb dumb before the shearer, 
nay, and before the butcher too, so he opened 


IV. The portion of scripture which the eu-| not his mouth. Never was there such an ex- 
nuch recited, with some hints of Philip’s dis- | ample of patience as our Lord Jesus was in 


‘course uponit. The preachers of the gospel | his sufferings ; when he was accused, wher 
had a very good handle to take hold of those! he was abused, he was silent, reviled not 


* VOL. VILL 


2k 


ws 4, 


1 ae ee Feta 


Philip and 
again, threatened mot. 
_ should live for ever, to ages which cannot be 
numbered ; for so I understand those words, 
Who shall declare his generation? ‘The He- 
brew word properly signifies the duration of 
one life, Eccl. i. 4. Now who can conceive 
or express how long he shall continue, not- 
withstanding this ; for his life is taken only 
from the earth; in heaven he shall live to 
endless and innumerable ages, as it follows 
in Isa. liii. 10, He shall prolong his days. 

2. The eunuch’s question upon this is, Of 
whom speaketh the prophet this? v. 34. He 
does not desire Philip to give him some cri- 
tical remarks upon the words and phrases, 
and the idioms of the language, but to ac- 
quaint him with the general scope and design 
of the prophecy, to furnish him with a key, 
in the use of which he might, by comparing 
one thing with another, be led into the mean- 
ing of the particular passage. Prophecies had 
usually in them something of obscurity, till 
they were explained by the accomplishment 
of them, as this now was. It is a material 
question he asks, and a very sensible one: 
“ Does the prophet speak this of himself, in 
expectation of being used, being misused, 
as the other prophets were? or does he 
speak it of some other man, in his own age, 
or in some age to come?” ‘Though the mo- 
dern Jews will not allow it to be spoken of the 
Messiah, yet their ancient doctors did so in- 
terpret it; and perhaps the eunuch knew this, 
and did partly understand it so himself, only 
he proposed this question, to draw on dis- 
course with Philip; for the way to improve 
in learning is to consult the learned. As 
they must enquire the law at the mouth of the 
priests (Mal. ii. 7), so they must enquire the 
gospel, especially that part of the treasure 
which is hid in the field of the Old Testament, 
at the mouth of the ministers of Christ. The 
way to receive good instructions is to ask 
good questions. 

3. Philip takes this fair occasion given him 
to open to him the great mystery of the gos- 
pel concerning Jesus Christ, and him ecruci- 
fied. He began at this scripture, took this 
for his text (as Christ did another passage of 
the same prophecy, Luke iv. 21), and 
preached unto him Jesus, v. 35. This is all 
the account given us of Philip’s sermon, 
Secause it was the same in effect with Peter’s 
sermons, which we have had before. ‘The 
business of gospel ministers is to preach 
Jesus, and this is the preaching that is likely 
todo good. It is probable that Philip had 
now occasion for his gift of tongues, that he 
might preach Christ to this Ethiopian in the 
language of his own country. And here we 
have an instance of speaking of the things of 
God, and speaking of them to good purpose, 
not only as we sit in the house, but as we walk 
by the way, according to that rule, Deut. vi. 7. 

V. The eunuch is baptized in the name of 
Christ, v. 36—38. It is probabie that the 
eunuct. had heard at Jerusalem of the doc- 


OF, SEM EE Oe ee Pee IDNR Piel cee Ce 
THE ACTS. -\ 0 5layuaes 
(4.) That yet he|trine of Christ, so that it was ne 


newto him. But, if he had, w 
do towards this speedy con 


made of his heart for Christ. ; 

ful working of the Spirit with and by Philip’s _ 
preaching that gained the point. Now here. © 
we have, Aa bok eats» 


v4 SUA: a 
1, The modest proposal which the eunuck 


made of himself for baptism (. 36): As ther 


went on their way, discoursing of Christ, the F 


eunuch asking more questions and Philip 


answering them to his satisfaction, they came 


unto a certain water, a well, river, or pond, 
the sight of which made the eunuch think cf 
being baptized. Thus God, by hints of pro- 
vidence which seem casual, sometimes puts 


his people in mind of their duty, of which a 


otherwise perhaps they would not have 
thought. 
while Philip might be with him, nor where 
he might afterwards enquire for him, He 
could not expect his travelling with him to 
his next stage, and therefore, if Philip think 
fit, he will take the present convenience 
which offers itself of being baptized: “ See, 


here is water, which perhaps we may not meet — 


with a great while again; what doth hinder 
me to be baptized? Canst thou'show any 
cause why I should not be admitted a dis- 
cipie and follower of Christ by baptism ?” 
Observe, (1.) He does not demand baptism, 
does not say, ‘ Here is water and here I am 
resolved I will be baptized;” for, if Philip 
have any thing to offer to the contrary, he is 
willing to waive it for the present. If he 


think him not fit to be baptized, or if there 


be any thing in the institution of the ordi- 
nance which will not admit such a speedy 
administration of it, he will not insist upon 
it. The most forward zeal must submit to 
order and rule. But, (2.). He does desire it, 
and, unless Philip can show cause why not, 
he desires it now, and is not willing to defer 
it. Note, In the solemn dedicating and de- 


voting of ourselves to God, it is good to make 


haste, and not to delay ; forthe present time 
is the best time, Ps. cxix. 60. Those who 
have received the thing signified by baptism 
should not put off receiving the sign. The 
eunuch feared lest the good affections now 
working in him should cool and abate, and 
therefore was willing immediately to bind his 
soul with the baptismal bonds unto the Lor, 
that he might bring the matter_to an issue. 
2. The fair declaration which Philip made 
him of the terms upon which he might have 


the privilege of baptism (v. 37): “ If thou be- 


hevest with all thy heart, thou mayest; that is, lf 
thou believest this doctrine which I have 
preached to thee concerning Jesus, if thou re- 
ceivest the record God has given concerning 
him, and set to thy seal that it is true.” He 
must believe with all his heart, for with the 
heart man believeth, not with the head orly, 


by an assent to gospel truths in the under-— 


standing; but with the heart, by a consent 
of the will to gospel terms. 


The eunuch knew not how litte a 


oa ee ee Se 


“Vi thou do in. ~ 


(i : CHAP. VIII. the Hihiopian. 
deed believe with all thy heart, thou art by | be spared, and it would be worth while: but 
_ that united to Christ, and, if thou give proofs | God ordered otherwise. Assoon as they had 
and evidences that thou dost so, thou mayest | come wp out of the water, before the eunuch 
_ by baptism be joined to the church.” went into his chariot again, the Spirit of the 

3. The confession of faith which the eu-| Lord caught away Philip (v. 89), and did not 
nuch made in orderto his being baptized. It| give him time to make an exhortation to the 
is very short, but it is comprehensive and |eunuch, as usual after baptism, which it is 
much to the purpose,and what was sufficient: | probable the one intended and the other ex- 
I believe that Jesus Christ is the Son of God.|pected. But his sudden departure was suf- 
He was before a worshipper of the true God, | ficient to make up the want of that exhorta- 
so that all he had to do now was to receive |tion, for it seems to have been miraculous, 
Christ Jesus the Lord. (1.) He believes that | and that he was caught wp in the air in the 
Jesus is the Christ, the true Messiah promised, |eunuch’s sight, and so carried out of his 
the anointed One. (2.) That Christ is Jesus|sight ; and the working of this miracle upon 
—a Saviour, the only Saviour of his people | Philip was a confirmation of his doctrine, as 
from their sins, And, (8.) That this Jesus|much as the working of a miracle by him 
Christ is the Son of God, that he has a divine | would have been. He was caught away, and 

- Nature, as the Son is of the same nature with | the ewnuch saw him no more, but, having lost 
the Father ; and that, being the Son of God, | his minister, returned to the use of his Bible 
he is the heir of all things. This is the prin-|again. Now here we are told, 


t%o shat ihe} 2) ¢., Last 


cipal peculiar doctrine of Christianity, and 
whosoever believe this with all their hearts, 
and confess it, they and their seed are to be 
baptized. Net 

4. The baptizing of him hereupon. The 
eunuch ordered his coachman to stop, com- 


manded the chariot to stand still. It was the | 


best baiting place he ever met with in any of 
his journeys. They went down both into the 
water, for they had no convenient vessels 
with them, being upon a journey, wherewith 
to take up water, and must therefore go 
down into it; not that they stripped off their 
clothes, and went naked into the water, but, 
going barefoot according to the custom, they 


1. How the eunuch was disposed: He 
went on his way rejoicing. He pursued his 
journey. Business called him home, and he 
must hasten to it; for it was no way incon~ 
sistent with his Christianity, which places 
no sanctity nor perfection in men’s being 
hermits or recluses, but is a religion which 
men may and ought to carry about with them 
into the affairs of this life. But he went on 
rejoicing ; so far was he from reflecting upon 
this sudden revolution and change, or ad- 
vancement rather, in his religion, with any 
regret, that his second thoughts confirmed 
him abundantly in it, and he went on, re- 
jouing with joy unspeakable and full of glory; 


went perhaps up to the ankles or mid-leg| he was never better pleased in all his life. 
into the water, and Philip sprinked water] He rejoiced, (1.) That he himself was joined 
upon him, according to the prophecy whici:|to Christ and had an interest in him, And, 
this eunuch had probably but just now read, |(2.) That he had these good tidings to bring 
for it was but a few verses before those which | to his countrymen, and a prospect of bring- 
Philip found him upon, and was very appo-|ing them also, by virtue of his interest among 
site to his case (Isa. lii, 15): So shail he| them, into fellowship with Christ ; for he re- 
sprinkle many nations, kings and great men.| turned, not only a Christian, but a minister. 
shall shut their mouths at him, shall submit to | Some copies read this verse thus: And, when 
him, and acquiesce in him, for that which had | they were come up out of the water, the Holy 
not before been told them shall they see, and | Spurit fell wpon the eunuch (without the cere- 
that which they had not heard shall they con-|mony of the apostle’s imposition of hands), 
sider. Observe, Though Philip had very | but the angel of the Lord caught away Philip. 
lately been deceived in Simon Magus, and| 2. How Philip was disposed of (uv, 40) : 
had admitted himto baptism, though heafter- | He was found at Azotus or Ashdod, formerly 
wards appeared to be no true convert, yet he |a city of the Philistines ; there the angel or 
did not therefore scruple to baptize the|Spirit of the Lord dropped him, which was 
eunuch upon his profession of faith imme-|about thirty miles from Gaza, whither the 
diately, without putting him upon a longer |eunuch was going, and where Dr. Lightfoot 
trial than usual. If some hypocrites crowd | thinks he took ship, and went by sea into his 
into the church, who afterwards prove agrief|own country. But Philip, wherever he was, 
and scandal to us, yet we must not therefore| would not be idle. Passing through, he 
make the door of admission any straiter than | preached in all the cities till he came to Cesa- 
Christ has made it ; they shall answer for |rea, and there he settled, and, for aught that 
their apostasy, and not we. appears, had his principal residence ever 
VI. Philip and the eunuch are separated |after ; for at Cesarea we find him in a house 
presently ; and this is as surprising as the|of his own, ch. xxi. 8. He that had been 
other parts of the story. One would have | faithful in working for Christ as an itinerant 
expected that the eunuchshould either have | at length gains a settlement. 
staidwith Philip orhavetaken himalong with CHAP. IX, 
him into his own country, and, there being In this chapter we have, 1. The famous story of St. Paul’s con- 


) ini 7 2 version from being an outrageous persecutor of the gospel of 
BO many ministers Jn those parts, he might Christ to be an illustrious professor and preacher of it. 1, How 


6 


RRs 


i 
ms, 
Be: 


iii ht a shoal 


~ 


Saul’s THE 


he was first awakened and wrought upon uy an appearance of | therefore he calls Himba! 
ere M 


Christ himself to him as ne was going upon an errand of p 
secution to Damascus and what a condition he was in while he 
say under the power of tnuse convictions and terrors, ver. 1—9. 
2. How he was baptized by Anamias, by immediate directious 
from heaven, ver. 10—19. 3. How he immediately commenced 
doctor, and preached the faith of Christ, and proved what he 
preached, ver, 20—22. 4. How he was persecuted,and narrowly 
escaped with his life, ver. 23—25. 5. How he was admitted 
among the brethren at Jerusalem: how he preached, and was 
Tersecuted there, ver. 26—30. 6. The rest and quietness which 
che churches enjoyed for some time after this, ver. 31. 11. The 

~ cure wrought by Peter on Eneas, who had long been laid up 
with a palsy, ver. 32—35. III. The raising of Tabitha from 
death to life, at the prayer of Peter, ver. 36—43. 


ND Saul, yet breathing out threat- 
enings and slaughter against the 
disciples of the Lord, went unto the 
high priest, 2 And desired of him 
letters to Damascus to the syna- 
gogues, that if he found any of this 
way, whether they were men or wo- 
men, he might bring them bound 
unto Jerusalem. 3 And as he jour- 
neyed, he came near Damascus: and 
suddenly there shined round about 
him a light from heaven: 4 And he 
fell to the earth, and heard a voice 
saying unto him, Saul, Saul, why 
persecutest thou me? 5 And _ he 
said, Who art thou, Lord? And the 
Lord said, I am Jesus whom thou 
persecutest: zé is hard for thee to 
kick against the pricks. 6 And he 
trembling and astonished said, Lord, 
what wilt thou have me todo? And 
the Lord said unto him, Arise, and 
go into the city, and it shall be told 
thee what thou must do. 7 And 
the men which journeyed with him 
stood speechless, hearing a voice, but 
seeing no man. 8 And Saul arose 
from the earth; and when his eyes 
‘were opened, he saw no man: but 
they led him by the hand, and 
brought him into Damascus. 9 And 
he was three days without sight, and 
neither did eat nor drink. 

We found mention made of Saul twice or 
thrice in the story of Stephen, for the sacred 
penman longed to come to his story; and now 
we are come to it, not quite taking leave of 
Peter, but from henceforward being mostly 
taken up with Paul the apostle of the Gentiles, 
as Peter was of the circumcision. His name 
in Hebrew was Saul—desired, though as re- 
markably little in stature as his namesake 
king Saul was tall and stately; one of the 
ancients cails him, Homo tricubitalis—but 
four feet and a half in height; his Roman nanie 
which he went by among the citizens of Rome 
was Paul—little. He was born in Tarsus, 
a city of Cilicia, a free city of the Romans, 
and himself a freeman of that city. His fa- 
ther and mother were both native Jews; 


fies * 


ACTS. - 


Hebrews ; he was of the 
which adhered to Judah. 
was in the schools of Tarsus fi 
a little Athens for learning; there he a 
quainted himself with the philosophy and 
poetry of the Greeks. Thence he was sent 
to the university at Jerusalem, to study 
divinity andthe Jewish law. His tutor was — 
Gamaliel, an eminent Pharisee. He had ex- 
traordinary natural parts, and improved 
mightily in learning. He had likewise a 
handicraft trade (being bred to tent-making), _ 
which was common with those among the 
Jews who were bred scholars (as Dr. Light- __ 
foot saith), for the earning of their mainte- 
nance, and the avoiding of idleness. Thisis 
the young man on whom the , of God 
wrought this mighty change here recorded, _ 
about a year after the ascension of Christ, 
or little more. We are here told, 

I. How bad he was, how very bad, before 
his conversion; just before he wasan in- 
veterate enemy to Christianity, did his ut- 
most to root it out, by persecuting all that 
embraced it. In other respects he was well 
enough, as touching the righteousness whichis — 
of the law, blameless, a man of no ill morals, 
but a blasphemer of Christ, a persecutor of 
Christians, and injurious to both, 1 Tim. i. 


rs 


| 13. And so ill informed was his conscience 


that he thought he ought to do what he did : 
against the name of Christ (ch. xxvi. 9) 
and that he did God service in it, as was 
foretold, John xvi. 2. Here we have, ; 
1. His general enmity and rage against 
the Christian religion (v. 1): He yet breathed 
out threatenings and slauyhter against the dis- 
ciples of the Lord. The persons persecuted _ 
were the disciples of the Lord; because they 
were so, under that character he hated and 
persecuted them. The matter of the perse- — 
cution was threatenings and slaughter. ‘There 
is persecution in threatenings (ch. iv. 17, 21); 
they terrify and break the spirit: andthough 
we say, Threatened folks live long, yet those — 
whom Saul threatened, if he prevailed not 
thereby to frighten them from Christ, he 
slew them, he persecuted them to death, | 
ch. xxii. 4. His breathing out threatenings 
and slaughter intimates that it was natural 
to him, and his constant business. He even 
breathed in this as in his element. He 
breathed it out with heat and vehemence ; his 
very breath, like that of some venomous 
creatures, was pestilential. He breathed _ 
death to the Christians, wherever he came; 
he puffed at them in his pride (Ps. xii. 4, 5), — 
spit his venom at them in his rage. Saul 
yet breathing thus intimates, (1.) That he 
still persisted in it; not satisfied with the 
blood of those he had slain, he still cries, 
Give, give. (2.)'That he should shortly be of 
another mind ; as yet he breathes out threat- 
enings and slaughter, but he has not long to 
| live such a life as this, that breath will be 
| stopped shortly. 


be. & Se oa 


rs eee CHAPSIX. 
2. His particulardesign upon the Chris- 


tians at Damascus; thither was the gospel 
now lately carried by chose that fled from the 
persecution at Stephen’s death, and thought 
to be safe and quiet there, and were connived 
at by those in power there: but Saul cannot 
be easy if he knows a Christian is quiet ; and 
therefore, hearing that the Christians in 
Damascus were so, he resolves to give them 
disturbance. In order to this, he applies 
to the high priest for a commission (v. 1) 
to go to Damascus, v. 2. The high priest 
needed not to be stirred up to persecute 
the Christians, he was forward enough of 
himself to do it; but it seems the young per- 
secutor drove more furiously than the old 
one. Leaders in sin are the worst of sinners ; 
and the proselytes which the scribes and 
Pharisees make often prove seven times 
more the children of hell than themselves. 
He saith (ch. xxii. 5) that this: commission 
was had from the whole estate of the elders : 
and proud enough this furious bigot was to 
have. a commission directed to him, with the 
seal of the great sanhedrim affixed to it. 
Now the commission was to empower him 
to enquire among the synagogues, or congre- 
gations, of the Jews that were at Damascus, 
whether there were any that belonged to 
them that inclined to favour this new sect 
or heresy, that believed in Christ; and if he 
found any such, whether men or women, to 
bring them up prisoners to Jerusalem, to be 
proceeded against according to law by the 
great council there. Observe, (1.) The 
Christiana are here said to be those of this 
way ; those of the way, so it is in the origi- 
nal. Perhaps the Christians sometimes called 
themselves so, from Christ the Way; or, 
because they looked on themselves as but in 
the way, and not yet at home; or, the ene- 
mies thus represented it as a way by itself, a 
_by-way, a party, a faction. (2.) The high 
_ priest and sanhedrim claimed a power over 
the Jews in all countries, and had a deference 
paid to their authority in matters of religion, 
by all their synagogues, even those that were 
not of the jurisdiction of the civil govern- 
ment of the Jewish nation. And such a 
sovereignty the Roman pontiff now claims as 
the Jewish pontiff then did, though he has 
not so much to show for it. (3.) By this 
commission, all that worshipped God in the 
way that they called heresy, though agreeing 
exactly with the original institutes even of 
the Jewish church, whether they were men 
_ or women, were to be prosecuted. Even the 
weaker sex, who in a case of this nature 
might deserve excuse, or at least compas- 
sion, shall find neither with Saul any more 
than they do with the popish persecutors. 
(4.) He was ordered to bring them all bound 
to Jerusalem as criminals of the first magni- 
tude, which, as it would be the more likely 
to terrify them, so it would be to magnify 
Saul, as having the command of the forces 
that were to carry them up, and opportunity 


conversion. 


of breathing out threatenings and slaughter. 
Thus was Saul employed when the grace of 
God wrought that great change in him. Let 
not us then despair of renewing grace for 
the conversion of the greatest sinners, nor 
let such despair of the pardoning mercy of 
God for the greatest sin; for Paul himself 
obtained mercy, that he might be a monu- 
ment, 1 Tim. i. 13. 

II. How suddenly and strangely a blessed 
change was wrought in him, not in the use 
of any ordinary means, but by miracles. The 
conversion of Paul is one of the wonders of 
the church. Here is, 

1. The place and time of it: As hejourneyed, 
he came near to Damascus; and there Christ 
met with him. 

(1.) He was in the way, travelling upon 
his journey; not in the temple, nor in the 
synagogue, nor in the meeting of the Chris- 
tians, but by the way. ‘The work of conver- 
sion is not tied to the church, though ordi- 
narily public administrations are made use 
of. Some are reclaimed in slumberings on 
the bed (Job xxxiii. 15—17), and some in 
travelling upon the road alone: Thoughts 
are as free, and there is as good an opportu- 
nity of communing with our own hearts 
there, as upon the bed; and there the Spirit 
may set in with us, for that wind blows 
where it listeth. Some observe that Saul 
was spoken to abroad in the open air that 
there might be no suspicion of imposture, 
nor of a trick put upon him in it. 

(2.) He was near Damascus, almostat his jour- 
ney s end, ready to enter the city, the chief 


city of Syria. Some observe that he who was’ 


vo be the apostle of the Gentiles was converted 
to the faith of Christ in a Gentile country. 
Damascus had been infamous for persecuting 
God’s people formerly—they threshed Gilead 
with threshing instruments of iron (Amosi. 3), 
and now it was likely to be so again. 

(3.) He was in a wicked way, pursuing his 
design agzinst the Christians at Damascus, 
and pleasing himself with the thought that 
he should devour this new-born child of 
Christianity there. Note, Sometimes the 
grace of God works upon sinners when 
they are at the worst, and hotly engaged 
in the most desperate sinful pursuits, which 
is much for the glory both of God’s pity 
and of his power. 

(4.) The cruel edict and decree he had with 
him drew near to be put in execution; and 
now it was happily prevented, which may be 
considered, [1.] As a great kindness to the 
poor saints at Damascus, who had notice of 
his coming, as appears by what Ananias said 
(v. 13, 14), and were apprehensive of their 
danger from him, and trembled as poor lambs 
at the approach of a ravening wolf; Saul’s 
conversion was their security for the present. 
Christ has many ways of delivering the godly 
out of temptation, and sometimes does it by 
a change wrought in their persecutors, either 
restraining their wrathful spirits (Ps. lxxvi. 


= 


ogc iia ais Gaede, 


‘to 


_ possession of it. 


we ee oy Sey 


Sauls THE 


10) and mollifying them for a time, as the | 


Old-Testament Saul, who relented towards 
David more than once (1 Sam. xxiv. 16; 
xxvi. 21), or renewing their spirits, and fix- 
mg vpon them durable impressions, as upon 
the New-Testament Saul here. [2.] It was 
alsu a very great mercy to Saul himself to be 
hindered from executing his wicked design, 
in which if he had now proceeded, perhaps it 
had been the filling up of the measure of his 
iniquity. Note, It is to be valued as a signal 
token of the divine favour if God, either by 
the inward operations of his grace or the} 
outward occurrences of his providence, pre- 


- yent us from prosecuting and executing a 


sinful purpose, P Sam. xxv. 32. 

2. The appearance of Christ to him in his 
glory. Here it is only said that there shone 
round about him alight from heaven ; but it 
appears from wh+t follows (v. 17) that the 
Lord Jesus was in this light, and appeared 
to him by the way. He saw that just One 
(ch. xxii. 14), and see ch. xxvi. 13. Whether 
he saw him at a distance, as Stephen saw 
him, in the heavens, or nearer in the air, 1s 
not certain. Jt is not inconsistent with what 
is said of the heavens receiving Christ till the 
end of time (ch. iii. 21) to suppose that he 
did, upon such an extraordinary occasion as 
this, make a personal visit, but a very short 
one, to this lower world; it was necessary to 
Paul’s being an apostle that he should see 
the Lord, and so he did, 1 Cor. ix. 1; xv. 8. 
(1.) This light shone upon him suddeniy— 
Eai¢vne, when Paul never thought of any 
such thing, and without any previous warn- 


‘ing. Christ’s manifestations of himself to 


poor souls are many times sudden and very 
surprising, and he anticipates them with the 
dlessings of his goodness. This the disciples 
that Christ called to himself found. Or ever 
I was aware, Cant. vi. 12. (2.) It was a 
light from heaven, the fountain of light, 
from the God of heaven, the Father of 
lights. It was a light above the brightness 
of the sun (ch. xxvi. 13), for it was visible 
at mid-day, and outshone the sun in the 
meridian strength and lustre, Isa. xxiv. 23. 
(3.) It shone round about him, not in his 
face only, but on every side of him; let him 
turn which way he will, he finds himself sur- 
rounded with the discoveries of it. And this 
was designed not only to startle him, and 
awaken his attention (for well may he expect 
to hear when he is thus made to see some- 
thing very extraordinary), but to signify the 
enlightening of his understanding with the 
knowledge of Christ. The devil comes to the 
soul in darkness; by this he gets and keeps 
But Christ comes to the 
soul in light, for he is himself the light of the 
world, bright and glorious in himself, bene- 
ficial and gracious to us, as light. The first 
thing in this new creation, as in that of the 
world, is light, 2 Cor. iv. 6. Hence all Chris- 
tians are said to be children of the light and 
of the day, Kiph. v. § 


yes* ct, rY 


Lee" mq 


S. SS 
3. The arresting of § 
ment: He fell to the ear 
that he was on foot, and th ‘ 
perhaps was accompanied . 
clap, so terrified him that hee keep 
his feet, but fell upon his face, usually a pos- 
ture of adoration, but here of astonisiment. 
It is probable that he was mounted,as Balaam, 
when he went to curse Israel, and perhaps _ 
better mounted-than he ; for Saul was now in i 
a public post, was in haste, and the journey 
was long, so that it is not likelyhe should 
travel on foot. The sudden Tight would 
" 
. 


kor 


frighten the beast he rode on, and make it 
throw him ; and it was God’s good providence — 
that his body got no hurt by the fall: buat 
angels had a particular charge concerning 
him, to keep all his bones, so that not one a 
them was broken. It appears (eh. xxvi. 14, 
that all that were with him fell to the earth 
as well as he, but the design was upon him. — 
This may be considered, (1.) As the effect 
of Christ’s appearing to him, and of the 
light which shone round about him. Note, 
Christ’s manifestations of himself to poor . 
souls are humbling; they lay them very low, 
in mean thoughtsof themselves,andahumble _ 
submission to the will of God. Now mine 
eyes see thee, saith Job, I abhor myself. Isaw 
the Lord, saith Isaiah, sitting upon a@ throne, 
and I said, Woe is me, for I am undone. : 
(2.) As a step towards this intended ad. 
vancement. He isdesigned not only tobea 
Christian, but to be a minister, an apostle,a 
great apostle, and therefore he must thus be 
cast down. Note, Those whom Christ designs 
for the greatest honours are c ily first 
laid low. Those who are designed’ to excel 
in knowledge and grace are commonly laid 
low first, in a sense of their own ignorance 
and sinfulness. Those whom God will em- 
ploy are first struck with a sense of their 
unworthiness to be employed. mah ¢ 
4. 'The arraigning of Saul, Being by the 
fall taken into custody, and as it were set to’ 
the bar, he heard a voice saying to him (and 
it was distinguishing, to him only, for though 
those that were with him heard a sound(v. 7) 
yet they knew not the words, ch. xxii. 9), 
Saul, Saul, why persecutest thou me? Ob- 
serve here, MeO 
(1.) Saul not only saw a light from heaven, 
but heard a voice from heaven ; wherever the 
glory of God was seen, the word of God was 
heard (Exod. xx. 18); and to Moses (Num 
vii. 89); and to the prophets. God’s mani- 
festations of himself were never dumb shows, | 


Se eT ee 0S. oe ee 


for he magnifies his word above all his 
name, and what was seen was alway de- 
signed to make way for what was said. — 
Saul heard a voice. Note, Faith comes by : 
hearing; hence the Spirit is said to be re- 
ceived by the hearing of faith, Gal. iii. 2. 
The voice he heard was the voice of Christ. 
When he saw that just One, he heard the voice 
of his mouth, ch. xxii. 14. Note, The word 
we hear is likely to profit us when we hear it — 


b 
} 


"reach the eart. Seeing and h 


a 
T 
foe os ee; 
: Ye 


: pl | ; 

my beloved ; no voice but his can 

ee pe aha 
two learning senses; Christ here, by bot 
these doors, entered into Saul’s heart. 

(2.) What he heard was very awakening. 
_ [1.] He was called by his name, and that 
doubled; Saul, Saul. Some think, in calling 
him Saul, he hints at that great persecutor 
of David whose name he bore. He rs 
indeed a second Saul, and such an enemy to 
the Son of David as the other was to David. 
Calling him by his name intimates the parti- 
cular that Christ had to him: I have 
surnamed thee, though thou hast not known 
me, Isa. xly. 4. See Exod. xxxiii. 12. His 
calling him by name brought the conviction 
home to his conscience, and put it past dis- 
pute to whom the voice spoke this. Note, 
‘What God speaks in general is then likely to 
do us good when we apply it to ourselves, 
and insert our own names into the precepts 
and promises which are expressed generally, 
as if God spoke to us by name, and when he 
saith, Ho, every one, he had said, Ho, such a 
one: Samuel, Samuel; Saul, Saul. The 
doubling of it, Saul, Saul, intimates, First, 
The deep sleep that Saul was in; he needed 
to be called again and again, as Jer. xxii. 29, 
O earth, earth, earth. Secondly, The tender 
concern that the blessed Jesus had for him, 
and for his recovery. He speaks as one in 
earnest; 1t is like Martha, Martha (Luke x. 

41), or Simon, Simon (Luke xxii. 31), or O 

Jerusalem, Jerusalem, Matt. xxiii. 37. He 

to him as to one in imminent danger, 

at the pit’s brink, and just ready to drop in: 

*€ Saul, Saul, dost thou know whither thou 
art going, or what thou art doing?” 

{2.] The charge exhibited against him is, 
Why persecutest thou me? Observe here, 
First, Before Saul was made a saint, he was 

made to see himself a sinner, a great sinner, 
a sinner against Christ. Now he was made 
to see that evil in himself which he never 
saw before; sin revived and he died. Note, 
A humbling conviction of sin is the first 
step towards a saving conversion from sin. 
, He is convinced of one particular 

sin, which he was most notoriously guilty of, 
and had justified himself in, and thereby 
way is made for his conviction of all the rest. 
Thirdly, The sin he is convinced of is perse- 
cution: Why persecutest thoume? It is a 
very affectionate expostulation, enough to 
melt a heart of stone. Observe, 1. The 
person sinning: “ It is thou; thou, that art 
not one of the ignorant, rude, unthinking 
crowd, that will run down any thing they 
hear put into an ill name, but thou that hast 
had a liberal learned education, hast good 
eee and accomplishments, hast the krow- 
ge of the scriptures, which, if duly con- 
sidered, would show thee the folly of it. It 
is worse im thee than in another.” 2. The 
person sinned against: “ It is I, who never 


fhe wvice 


s 


‘did thee any harm, who came from hearen to! as his Lord. 


ic 


conversion. 


voice of Christ, 1 Thess. ii. 13. Jt is|earth to do thee good, who was noi long 


since crucified for thee; and was not that 
enough, but must I afresh be crucified by 
thee?’ 3. The kind and continuance of the 
sin. It was persecution, and he was at this 
time engaged in it: ‘“ Not only thou hast 
persecuted, but thou persecutest, thou per- 
sistest in it.”” He was not at this time halin 
any to prison, nor killing them ; but this was 
the errand he came upon to Damascus; he 
was now projecting it, and pleasing himself 
with the thought of it. Note, Those that 
are designing mischief are, in God’s account, 
doing mischief. 4. The question put to him 
upon it: ‘ Why dost thou doit?” (1.) It 
is complaining language. ‘“‘ Why dealest 
thou thus unjustly, thus unkindly, with my 
disciples ?” Christ never complained so 
much of those who persecuted him in his 
own person as he did here cf those who per- 
secuted him in his followers. He complains 
of it as it was Saul’s sin: “ Why art thou 
such an enemy to thyself, to thy God?” 
Note, The sins of sinners are a very grievous 
burden to the Lord Jesus. He is grieved 
for them (Mark iii. 5), he is pressed under 
them, Amos ii. 13. (2.) It is convincing 
language: “ Why dost thou thus? Canst 
thou give any good reason for it?” Note, 
It is good for us often to ask ourselves why 
we do so and so, that we may discern what 
an unreasonable thing sin is: and of all sins 
none so unreasonable, so unaccountable, as 
the sin of persecuting the disciples of Christ, 
especially whea it is discovered to be, as 
certainly it is, persecuting Christ. Those 
have no knowledge who eat up God’s people, 
Ps. xiv. 4. Why persecutest thoume? He 
thought he was persecuting only a company 
of poor, weak, silly people, that were an 
offence and eye-sore to the Pharisees, little 
imagining that it was one in heaven that he 
was all this while insulting ; for surely, if he 
had known, he would not have persecuted 
the Lord of glory. Note, Those who perse- 
cute the saints persecute Christ himself, and 
he takes what is done against them as done 
against himself, and accordingly will be the 
judgment in the great day, Matt. xxv. 45. 
5. Saul’s question upon his indictment, 
| and the reply to it, v. 5. 

(1.) He makes enquiry concerning Christ : 
Who art thou, Lord? He gives no direct 
answer to the charge preferred against him, 
being convicted by his own conscience, and 
self-condemned. If God contend with us 
for our sins, we are not able to answer for 
one of a thousand, especially such a one as 
the sin of persecution. Convictions of sin, 
when they are set home with power upon the 
conscience, will silence all excuses and self- 
justifications. Though I were righteous, yet 
would I not answer. But he desires to know 
who is his judge ; the compellation is re- 
spectful: Lord. He who had been a blas- 
phemer of Christ's name now speaks to him 

. The question is proper: Whe 


a 


© 


bei Mn a eae all 


Saut's 
art thou? This implies his present unac- 
juaintedness with Christ; he knew not his 
voice as his own sheep do, but he desired to 
he acquainted with him; he is convinced by 
this light which encloses him that it is one 
from heaven that speaks to him, and he has 
a veneration for every thing that appears to 
him to come from heaven; and therefore, 
Lord, who art thou2 What is thy name? 
Judg. xiii. 17; Gen. xxxii. 29. Note, There 
is some hope of people when they begin to 
enquire after Jesus Christ. 
(2.) He has an answer immediately, in 
which we have, 
[1.] Christ’s gracious revelation of himself 
ohim. He is always ready to answer the 
serious enquiries of those who covet an ac- 
quaintance with him . I am Jesus whom thou 
persecutest. The name of Jesus was not 
unknown to him; his heart had'risen against 
it many a time, and gladly would he bury it 
in oblivion. He knew it was the name that 
he persecuted, but little did he think to hear 
it from heaven, or from the midst of such a 
glory as now shone round about him. Note, 
Christ brings souls into fellowship with 
himself by manifesting himself to them. He 
said, First, I am Jesus, a Saviour; I am 
Jesus of Nazareth, so it is, ch. xxii. 8. Saul 
used to call him so when he blasphemed 
him: “I am that very Jesus whom thou 
usedst to call in scorn Jesus of Nazareth.” 
And he would show that now that he is in 


‘his glory he is not ashamed of his humilia- 


tion. Secondly, “ I am that Jesus whom thou 
persecutest, and therefore it will be at thy 
peril if thou persist in this wicked course.” 
There is nothing more effectual to awaken 
and humble the soul than to see sin to be 
against Christ, an affront to him, and a con- 
tradiction to his designs. 

-[2.] His gentle reproof of him: It is hard 
for thee to kick agaznst the pricks, or goads— 
to spurn at the spur. It is hard, it is in 
itself an absurd and evil thing, and will be of 
fatal consequence to him that does it. Those 
kick at the goad that stifle and smother the 
convictions of conscience, that rebel against 
God’s truths and laws, that quarrel with his 
providences, and that persecute and oppose 
his ministers, because they reprove them, 
and their words are as goads and as nails. 
Those that revolt more and more when they 
are stricken by the word or rod of God, that 
are enraged at reproofs and fly in the face of 
their reprovers, kick against the pricks and 
will have a great deal to answer for. 

6. His surrender of himself to the Lord 
Jesus at length, v. 6. See here, 

(1.) The frame and temper he was in, 
when Christ had been dealing with him. 
[1.] He trembled, as one in a great fright. 
Note, Strong convictions, set home by the 
blessed Spirit, will make an awakened soul 
to tremble. How can those choose but 
tremble that are made to see the eternal 
God provoked against them, the whole crea- 


TTS ACTS ears 7" 


upon the brink of ruin! [2. 


tion at war with them, 


nished, was filled with am: 
brought into a new world, 
where he was. Note, The ct con-— 
verting, work of Christ is asto to the ta 
awakened soul, and fills it with admiration. — 
«What is this that God has done with me, 
and what will he do ?” alas = 
(2.) His address to Jesus Christ, when he 
was in this frame: Lord, what wilt thou have 
me to do? ‘This may be taken, [1.] Asa 
serious request for Christ’s teachings: “Lord, — 
I see I have hitherto been out of the way ; 
thou hast shown me my error, set me to 
rights; thou hast discovered sin to me, dis- 
cover to me the way to pardon and peace.” 
It is like that, Men chal Webel e, what must 
we do? Note, A serious desire to be in- 
structed by Christ in the way of salvation is 
an evidence of a good work begun in the 
soul. Or, [2.] As a sincere resignation of 
himself to the direction and gove ent of — 
the Lord Jesus. This was the first word 
that grace spoke in Paul, and with this began 
a spiritual life: Lord Jesus, What wilt thou 
have me to do? Didnothe know whathehad 
todo? Had he not his commission in his — 
pocket? And what had he to do but te 
execute it? No, he had done enough of 
this work already, and resolves now to 
change his master, and employ himself 
better. Now it is not, What will the high 
priest and the elders have me todo? What — 
will my own wicked appetites and passions — 
have me todo? But, What wilt thou have 
metodo? The great change in conversion 
is wrought upon the will, and consists in the _ 
resignation of that to the will of Christ. 
(3.) The general direction Christ gave him, . 
in answer to this: Arise, go into the city of — 
Damascus, which thou art now near to, and 
it shall be told thee what thou must do. It is 
encouragement enough to have further in- 
struction promised him, but, pl He must — 
not have it yet; it shall be told him shortly j 
what he must do, but, for the present, he 
must pause upon what has been said to him, 
and improve that. Let him consider awhile 
what he has done in persecuting Christ, and 
be deeply humbled for that, and then he © 
shall be told what he has further to do. © 
[2.] He must not have it in this way, by a 
voice from heaven, for it is plain that~he 
cannot bear it; he trembles, and is asto- 
nished. He shall be told therefore what he 
oust do by a man like himself, whose terror 
shall not make him afraid, nor his hand be 
heavy upon him, which Israel desired at 
mount Sinai. Or, it is an intimation that 
Christ would take some other time to mani- 
fest himself further to him, when he was — 
more composed, and this fright pretty well 
over. Christ manifests himself to his people 
by degrees; and both what he does and — 
would he have them to do, though they 
know not now, they shall know hereafter. 


MESSER Ye : 

7. How far his fellow travellers were 
affected with this, and what impression it 
made upon them. They fell to the earth, as 
he did, but rose without being bidden, which 
he did not, but lay still till it was said to him, 
Arise ; for he lay under a heavier load than 
any of them did; but when they were up, 
(1.) They stood speechless, as men in con- 
_ fusion, and that was all, v.7. They were 
going on the same wicked errand that Paul 
was, and perhaps, to the best of their power, 
were as spiteful as he; yet we do not find 
that any of them were converted, though 
they saw the light, and were struck down 
and struck dumb by it. No external means 
will of themselves work a change in the soul, 
without the Spirit and grace of God, which 
distinguish between some and others ; among 
these that journeyed together, one is taken, 
and the others left. They stood speechless ; 
none of them said, Who art thou, Lord? or, 
What wilt thou have me to do? as Paul did, 


but none of God’s children are born dumb. 


(2.) They heard a voice, but saw no man; 
they heard Paul speak, but saw not him to 
whom he spoke, nor heard distinctly what 
was said to him: which reconciles it with 
what is said of this matter, ch. xxii. 9, where 
it is said, They saw the light and were afraid 
(which they might do and yet see no man in 
the light, as Paul did), and that they heard not 
the voice of him that spoke to Paul, so as to 
understand what he said, though they did 
hear a confused noise. Thus those who 
eame hither to be the instruments of Paul’s 
rage against the church serve for witnesses 
of the power of God over him. 

8. What condition Saul wasin after this, v. 8, 
9. (1.) He arose from the earth, when Christ 
commanded him, but probably not without 
help, the vision had made him so faint and 
weak, I will not say like Belshazzar, when 
the joints of his loins were loosed and his 
knees smote one against another, but like 
Daniel, when upon the sight of a vision no 
strength remained in him, Dan. x. 16—17. 
(2.) When his eyes were opened, he found 
that his sight was gone, and he saw no man, 
none of the men that were with him, 
and began now to be busy about him. It was 
not so much this glaring light that, by daz- 
zling his eyes, had dimmed them—Nimium 
sensibile ledit sensum; for then those with 
nim would have lost their sight too; but it 
was a sight of Christ, whom the rest saw 
not, that had this effect upon him. Thus a 
believing sight of the glory of God in the 
face of Christ dazzles the eyes to all things 
here below. Christ, in order to the further 
discovery of himself and his gospel to Paul, 
took him off from the sight of other things, 


which he must look off, that he may look! 


unto Jesus, and to him only. (3.) They 
led him by the hand into Damascus ; whether 
to a public house, or to some friend’s house, 
<8 not certain; but thus he who thought 
to hare led the disciples of Christ prisoners 


a ia J 4. 


eres) OMAP. 1X. 


me CF «vey *' | “Ee ae a. “wi 

to Sau, 
and captives to Jerusalem was himself led a 
prisoner and a captive to Christ into Damas- 
cus. He was thus taught what need he had 
of the grace of Christ to lead his soul (being 
naturally blind and apt to mistake) into all 
truth. (4.) He lay without sight, and without 
food, neither did eat nor drink for three days, 
v.9, Ido not think, as some do, that now 
he had his rapture into the third heavens, 
which he speaks of, 2 Cor. xii. So far from 
this that we have reason to think he was all 
this time rather in the belly of hell, suffering 
God’s terrors for his sins, which were now 
set in order before him: he was in the dark 
concerning his own spiritual state, and was 
so wounded in spirit for sin that he could 
relish neither meat nor drink. 


10 And there was a certain dis- 
ciple at Damascus, named Ananias ; 
and to him said the Lord in a vision, 
Ananias. And he said, Behold, I am 
here, Lord. 11 And the Lord said 
unto’ him, Arise, and go into the 
street which is called Straight, and 
enquire in the house of Judas for one 
called Saul, of Tarsus: for, behold, 
he prayeth, 12 And hath seen ina 
vision a man named Ananias coming 
in, and putting his hand on him, that 
he might receive his sight. 13 Then 
Ananias answered, Lord, I have 
heard by many of this man, how 
much evil he hath done to thy saints 
at Jerusalem: 14 And here he hath 
authority from the chief priests to 
bind all that call on thy name. 15 
But the Lord said unto him, Go thy 
way: for he is a chosen vessel unto 
me, to bear my name before the 
Gentiles, and kings, and the children 
of Israel: 16 For I will show him 
how great things he must suffer for 
my name’s sake. 17 And Ananias 
went his way, and entered into the 
house; and putting his hands on 
him said, Brother Saul, the Lord, 
even Jesus, that appeared unto thee 
in the way as thou camest, hath sent 
me, that thou mightest receive thy 
sight, and be filled with the Holy 
Ghost. 18 And immediately there 
fell from his eyes as it had been 
scales: and he received sight forth- 
with, and arose, and was baptized. 
19 And when he had received meat 
he was strengthened. Then was 
Saul certain days with the disciples 


ae. - 


- 


Be be c.f eT eT OS 
‘y Ananias sent a ate VO EL B 


Wau 


9 


AUL 


290 And} th 


which were at Damascus. 
straightway he preached Christ in 
the synagogues, that he is the Son of 
God. 21 But all that heard him 
were amazed, and said; Is not this 
he that destroyed them which called 
on this name in Jerusalem, and came 
hither for that intent, that he might 


bring them bound unto the chief} house, nay, and which is more, in what frame 


priests? 22 But Saul increased the 
more in strength, and confounded 
the Jews which dwelt at Damascus, 
proving that this is very Christ. 

As for God, his work is pervect ; if he be- 
gin, he will make an end: a good work was 
begun in Saul, when he was brought to 
Christ’s feet, in that word, Lord, what wilt 
thou have me todo? And never did Christ 
leave any that were brought to that. Though 
Saul was sadly mortified when he lay three 
days blind, yet he was not abandoned. Christ 
here takes care of the work of his own hands, 
He that hath torn will heal—that hath smit- 
ten will bind up—that hath convinced will 
comfort. 

I. Ananias is here ordered’ to go and look 
after him, to heal and help him; for he that 
causeth grief will have compassion. 

1, The person employed is Ananias, a cer- 
tain disciple at Damascus, not lately driven 
thither from Jerusalem, but a native of Da- 
mascus; for it is said (ch. xxii. 12) that he 
had a good report of all the Jews who dwelt 
there, as a devout man according to the law ; 
he had lately embraced the gospel, and given 
up his name to Christ, and, as it should seem, 
officiated as a minister, at least pro hac vice— 
on this oceasion, though it does not appear 
that he was apostolically ordained. But why 
were not some of the apostles from Jerusalem 
sent for upon this great occasion, or Philip 
the evangelist, who had lately baptized the 
eunuch, and might have been fetched hither 
by the Spirit in a little time? Surely, be- 
cause Christ would employ variety of hands 
in eminent services, that the honours might 
not be monopolized nor engrossed by a 
few,—because he would put work into the 
hands, and thereby put honour upon the 
heads, of those that were mean and obscure, 
to encourage them,—and because he would 
direct us to make much of the ministers that 
are where our lot is cast, if they have obtained 
mercy to be faithful, though they are not 
of the most eminent. , 

2. The direction given him is to go and 
enquire at such a house, probably an inn, for 
one Saul of Tarsus. Christ, in a vision, 
called to Ananias by name, v. 10. It is 
probable it was not the first time that he 
had heard the words of God, and seen the 
visions of the Almighty; for, without ter- 
ror or confusion, he readily answers, ‘‘ Be- 
bold I am here, Lord, ready to go wherever 


4 
an 
a > 


ou sendest me, and to do y 
biddest me.” Go then, s Lit 
the street which is called Straigl 
quire in the house of Judas ranger 
used to lodge) for one called Saul of Tarsus. 
Note, Christ very well knows where to find 


out those that are his, in their py 
when their relations, it may be, know not 
what is become of them, they have a friend 
in heaven, that knows in what street, in what 


they are: he knows their souls im adversity. 
3. Two reasons are given him why he must 
go and enquire forthis stranger, and offer him 
is service :— Sie ith 
(1.) Because he prays, and his coming to 
him must answer his prayer. This is a rea- 
son, [1.) Why Ananias needed not to be 
afraid of him, as we find he was, v. 13, 14. 
There is no question, saith Christ, but he — 
is a true convert, for behold he prayeth. Be- 
hold denotes the certainty of it: “ Assure 
thyself it is so; and see.” Christ was 
so pleased to find Paul praying that he must 
have others to take notice of it: Rejoice 
with me, for I have found the sheep which I 
had lost. It denotes also the strangeness of 
it: “ Behold, and wonder, that he who but 
the other day breathed nothing but threaten- 
ings and slaughter, now breathes nothing 
but prayer.” But was it such a strange 
thing for Saul to pray? Was he not a Pha- 
risee? and have we not reason to think he 
did, as the rest of them did, make long 
prayers in the synagogues and the corners of 
the streets? Yes; but now he began to pray 
after another manner than he Sad done ;. 
then he said his prayers, now he prayed them. 
Note, Regenerating grace evermore sets’ 
people on praying; you may as soon find a 
living man without breath as a living Chris- 
tian without prayer; if breathless, lifeless ; 
and so, if prayerless, graceless. [2.] As a 
reason why Ananias must go to him with all 
speed. It is no time to linger, for behold he 
bei : ifthe child cry, the tender nurse will 
asten to it with the breast. Saul here, like 
Ephraim, is bemoaning himself, as a bullock 
unaccustomed to the yoke, and kicking 
against the goad. “ Oh! go to him quickly, 
and tell him he isa dear son, a pleasant child, 
and since I spoke against him, for persecut~ 
ing me, I-do earnestly remember him still.” 
Jer. xxxi. 18—20. Observe what condition 
Saul was now in. He was under conviction 
of sin, trembling and astonished; the setting 
of sin in order before us should drive us to 
or He was under a bodily: affliction, 
lind and sick; and, Is any afflicted? Let 
him pray. Christ had promised him that it 
should be further told him what heshould do 
(vw. 6), and he prays that one be sent to 
him to instruct him. Note, What has pro- . 
mised we must pray for; he will for this be en- . 
quired of,and particularly for divine instruction. 
(2.) Because he hath seen ima vision such | 
aman coming to him, to restore him to his 


. ‘ me! 
ee ee ee eS ee ee ee OO? eee SS oe eee eee 


———— or 


thankfulness to his praise. 


rs noi Ps 3 
t; and Ananias’s coming to him 


1 must 
answer his dream, for it was of God (v. 12): 
| He hath seen in a vision. a man named Ananias, 
and just such a man as thou art, coming in 
seasonably for his relief, and putting his hand 


on him that he might receive his sight. Now 


_ this vision which Paul had may be considered, 


{1.] As an immediate answer to his prayer, 
and the keeping up of that communion with 
God which he had entered into by prayer. 
He had, in prayer, spread the misery of his 
own case before God, and God presently 
manifests himself and the kind intentions 
of his grace to him; and it is very encou- 
raging to know God’s thoughts to us-ward. 
2] s designed to raise his expectations, 
and to make Ananias’s coming more welcome 
to him. He would readily receive him 
as a messenger from God when he was 
told beforehand, in vision, that one of that 
name would come to him. See what a great 
thing it is to bring a spiritual physician and 
his patient together: here were two visions 
in order to it. When God, in his providence, 
does it without visions, brings a messenger 
to the afflicted soul, an interpreter, one 
among a thousand, to show unto man his 
uprightness, it must be acknowledged with 

Il. Ananias objects against going to him, 
and the Lord answers the objection. See 
how condescendingly the Lord admits his 
servant to reason with him. 

1. Ananias pleads that this Saul was a no- 
torious persecutor of the disciples of Christ, 
v. 13, 14. (1.) He had been'so at Jerusalem : 
“ Lord, I have heard by many of this man, 
what a malicious enemy he is to the gospel 
of Christ: all those that were scattered upon 
the late persecution, many of whom are come 
to Damascus, tell how much evil he hath done 
to thy saints in Jerusalem, that he was the 
most virulent, violent persecutor of all, and a 
ringleader in the mischief—what havoc he 
has made in the church : there was no man 
they were more afraid of, no, not the high 
priest himself, than of Saul; nay;” (2.) “ His 
errand to Damascus at this time is to perse- 
cute us Christians: Here he has authority from 
the chief priests to bind all that call on thy 
name, to treat the worshippers of Christ as 
the worst of criminals.”” Now, why does 
Ananias object this: Not, “ Therefore I do 
not owe him so much service. Why should 
I do him a kindness who has done and de- 
signed us so much unkindness ?” No, Christ 
has taught us another lesson, to render good 
‘or evil, and pray for our persecutors; but 
if he be such a persecutor of Christians, [1.] 
Will it be safe for Ananias to go to him? 
Will he not throw himself like a lamb into 
the mouth of a lion? And, if he thus bring 
nimself into trouble, he will be blamed for his 


mdiscretion. [2.] Will it be to any purpose 
to go to him? Con enel a hard heart ever 


he softened, or such an Ethiopian ever change 


his skin? 


a 


Sauls sigs. 

2. Christ overrules the obiection (v. 15, 16) 
“ Do not tell me how bad he has been, ! 
know it very well; but go thy way with all 
speed, and give himall the help thou canst, for 
he is a chosen vessel, or instrument, unto me; 
I design to put confidence in him, and then 
thou needest not fear him.” He was a vessel 
in which the gospel-treasure should be lodged, 
in order to the conveyance of it te many; 
an earthen vessel (2. Cor. iv. 7), but a chosen 
vessel. The vessel God uses he himself chooses; 
and itis fithe should himself have the choosing 
of the instruments he employs (John xv. 16): 
You have not chosen me, but I have chosen you. 
He is a vessel of honour, and must not be 
neglected in his present forlorn condition, nor 
thrown away asa despised broken vessel, or 
avessel in which there is no pleasure. He 
is designed, (1.) For eminent services: He is 
to bear my name before the Gentiles, is to be 
the apostle of the Gentiles, and to carry the 
gospel to heathen nations. Christ’s name 
is the standard to which souls must be ga- 
thered, and under which they must beenlisted, 
and Saul must be a standard-bearer. Ha 
must bear Christ’s name, must bear witness 
to it before kings, king Agrippa and Czsar 
himself; nay, he must bear it before tha 
children of Israel, though there were so many 
hands already at work about them. (2.) For 
eminent sufferings (v. 16): I will show him 
how great things he must suffer for my name’s 
sake. He that has been a persecutor shall 
be himself persecuted. Christ’s showing him 
this intimates either his brmging nim to these 
trials (as Ps. lx. 3), Thou hast shown thy 
people hard things, or his giving notice of 
them beforehand, that they might be no sur- 
prise to him. Note, Those that bear Christ’s 
name must expect to bear the cross for his 
name; and those that do most for Christ are 
often called out to suffer most for him. Saul 
must suffer great things. This, one would 
think, was a cold comfort for a young con- 
vert; but it is only like telling a soldier of a 
bold and brave spirit, when he is enlisted, 
that he shall take the field, and enter upon 
action, shortly. Saul’s sufferings for Christ 
shall redound so much to the honour ot 
Christ and the service of the church, shall be 
so balanced with spiritual comforts and re- 
compensed with eternal glories, that it is no 
discouragement to him to be told how great 
things he must suffer for Christ’s name’s 
sake. 

III. Ananias presently goes on Christ’s 
errand to Saul, and with good effect: He 
had started an objection against going to 
him, but, when an answer was given to it, he 
dropped it, and did not insist upon it. When 
difficulties are removed, what have we to do 
but to goon with our work, and not hang 
upon an objection ? 

1. Ananias delivered his message to Saul, 
v.17. Probably he found him in bed, and 
applied to him asa patient. (1.) He put his 
hands onhim. It was promised, as one of 


Baul associates with vii 


RP ay, 
the signs that should follow those that believe, | Pharisees, he was bl 


that they should lay hands on the sick,and they 
should recover (Mark xvi. 18), and it was for 
that intent that he put his hands on him. 
Saul came to lay violent hands upon the dis- 
ciples at Damascus, but here a disciple lays a 


helping healing hand upon him. The blood-\ blindness, by being made sensible of re 


ie ‘ sag 
Ce 


meaning either of the law or 
Rom. vii. 9. Christ often t¢ 
that they were blind, and 
them sensible of it; they said, We 


| fi 
ix. 41. Saul is saved from his Pharisaical — 


This 
wy 


thirsty hate the upright, but the just seek his} Note, Converting grace opens the eyes of the 


soul. (2.) He called him brother, because 
he was made a partaker of the grace of God, 
though not yet baptized; and his readiness 
toown him as a brother intimated to him; 
God’s readiness to own him as a son, though 
he had been a blasphemer of God and a per- 
secutor of his children. (3.) He produces 
his commission from the same hand that had 
laid hold on him by the way, and now had 
him in custody. ‘That same Jesus that ap- 
peared unto thee in the way as thou camest, 
ard convinced thee of thy sin in persecuting 
him, has now sent me to thee to comfort 
thee.” Una eademque manus vulnus opemque 
tulit— The hand that wounded heals. His 
light struck thee blind, but he hath sent me to 
thee that thou mightest receive thy sight ; for 
the design was not to blind thine eyes, but 
to dazzle them, that thou mightest see things 
by another light: he that then put clay upon 
thine eyes hath sent me to wash them, that 
they may be cured.” Ananias might deliver 
his message to Saul very appositely in the 
prophet’s words (Hos. vi. 1, 2): Come and 
turn to the Lord, for he hath torn and he will 


heal thee ; he hath smitten, and he will bind 


thee up; now after two days he will revive 
thee, and the third day he will raise thee up, 
and thou shalt live in his sight. Corrosives 
shall be no more applied, but lenitives. (4.) 
He assures him that he shall not only have 
his sight restored, but be filled with the Holy 
Ghost: he must himself be an apostle, and 
must in nothing come behind the chief of the 
apostles, and therefore must receive the Holy 
Ghost immediately, and not, as others did, 
by the interposition of the apostles ; and Ana- 
nias’s putting his hands upon him before he 
was baptized was for the conferring of the 
Holy Ghost. 

2. Ananias saw the good issue of his 
mission. (1.) In Christ’s favour to Saul. 
At the word of Ananias, Saul was discharged 
from his confinement by the restoring of his 
sight ; for Christ’s commission to open the 
prison to those that were bound (Isa. lxi. 1) 
is explained by the giving of sight to the 
blind, Luke iv. 18; Isai. xlii. 7. Christ’s 
commission is to open the blind eyes, and to 
bring out the prisoners from the prison. 
Saul is delivered from the spirit of bondage 
by his receiving sight (v. 18), which was sig- 
nified by the falling of scales from his eyes; 
and this immediately, and forthwith: the 
cure was sudden, to show that it was mira- 
culous. This signified the recovering of him, 
{1.] From the darkness of his unconverted 
state. When he persecuted the church of 
God, and walked im the spirit and way of the 


sou, and makes the scales to fall from them 
(ch. xxvi. 18), to open men’s eyes, and turn > 
them from darkness to light: this was what 
Saul was sent among the Gentiles to do, by 
the preaching of the gospel, and therefore 
must first experience it in himself. ([2.,_ 
From the darkness of his present terrors, — 
under the apprehension of guilt upon his con- 
science, and the wrath of God against him. 
This filled him with confusion, during those 
three days he sat in darkness, like Jonah for 
three days in the belly of hell; but now the 
scales fell from his eyes, the cloud was scat- 
tered, and the Sun of righteousness rose upon 
his soul, with healing under his wings. (2. 

In Saul’s subjection to Christ: He was bap- 
tized, and thereby submitted to the govern 
ment of Christ, and cast himself upon the 
grace of Christ. Thus he was entered into — 
Christ’s school, hired into his family, en- 
listed under his banner, and joined himself 

to him for better for worse. The point was 
gained: it is settled; Saulis now adisciple — 
of Christ, not only ceases to oppose him, — | 
but devotes himself entirely to = service 
and honour. } 

IV. The good work that was begun in 
Saul is carried on wonderfully ; this new-born 
Christian, though he seemed as one born out 
of due time, yet presently comes to maturity. 

1. He received his bodily strength, v. 19 
He had continued three days fasting, which, 
with the mighty weight that was all that time 
uponhis spirits, had made him very weak; but, — 
when he had received meat, he was strengthened, 
v.19. The Lord is for the body, and there- 
fore care must be taken of it, to keep it in 
good plight, that it may be fit to serve the 
soul in God’s service, and that Christ may — 
be magnified in it, Phil. i. 20 4 

2. He associated with the disciples that 
were at Damascus, fell in with them, con- 
versed with them, went to their meetings, 
and joined in communion with them. He © 
had lately breathed out threatenings and 
slaughter against them, but now breathes 
love and affection to them. Now the wolf 
dwells with the lamb, and the leopard hes 
down with the kid, Isa, xi. 6. Note, 
Those that take God for their God take 
his people for their people. Saul asso- 
ciated with the disciples, because now he 
saw an amiableness and excellency in them, 
because he loved them, and found that he 
improved in knowledge and 9 ear by con- 
versing with them ; and thus he made pro- 
fession of his Christian faith, and openly 
declared himself a disciple of Christ, by as- 
sociating with those that were his disciples 


rey 


He preached Christ in the synagogues, 
v. 20. ab this he had an extraordinary call, 
and for it aa extraordinary qualification, God 
having immediately revealed his Son to him- 
and in him, that he might preach him, Gal. i. 
15, 16. He was so full of Christ himself, 
that the Spirit within him constrained him to 
preach him to others, and, like Elihu, to speak 
that he might be refreshed, Job xxxii. 20. 
Observe, (1.) Where he preached—in the syna- 
gogues of the Jews, for they were to have the 
first offer madethem. The synagogues were 
their places of concourse; there he met with 
them together, and there they used to preach 
against Christ and to punish his disciples, 
by the same token that Paul himself had pu- 
nished them oft in every synagogue (ch.xxvi. 11), 
and therefore there he would face the enemies 
of Christ where they were most daring, and 
openly profess Christianity where he had 
-most opposed it. (2.) What he preached: 
He preached Christ. When he began to be 
a preacher, he fixed this for his principle, 


which he stuck to ever after: We preach not 
ourselves, but Christ Jesus our Lord ; nothing 
but Christ, and him crucified. He preached 
concerning Christ, that he is the Son of God, 
his beloved Son; in whom he is well pleased, 
and with us in him, and not otherwise. (3.) 
How people were affected with it (v. 21): 
All that heard him were amazed, and said, “Is 
not this he that destroyed those who called on 
this name in Jerusalem, and now does he call 
on this name himself, and persuade others 
to call upon it, and strengthen the hands of 
those that do?”” Quantum mutatus ab illo !— 
Oh how changed! Is Saul also among the 
prophets? Nay, did he not come hither for 
that intent, to seize all the Christians he 
could find, and bring them bound to the chief 
priests? Yes, he did. Who would have 
thought then that he would ever preach Christ 
as he does? Doubtless this was looked upon 
by many as a great confirmation: of the truth 
of Christianity, that one who had been such 
a notorious persecutor of it came, on a sud- 
den, to be such an intelligent, strenuous, and 
capacious preacher of it. This miracle upon 
the mind of such a man outshone the mira- 
cles upon men’s bodies; and giving a man 
such another heart was more than giving 
men to speak with other tongues. 

4. He confuted and confounded those that 
opposed the doctrine of Christ, v. 22. He 
signalized himself, not only in the pulpit, but 
in the schools, and showed himself super- 
naturally enabled, not only to preach the 
truth, but to maintain and defend it when 
he had preached it. (1.) He increased in 
strength. He became more intimately ac- 
quainted with the gospel of Christ, and his 
pious affections grew more strong. He 
grew more bold and daring and resolute in 
defence of the gospel: He increased the more 

for the reflections that were cast upon him 
(. 21), in which his new friends upbraided 
hum as having been a persecutor, and his old 


CHAP. IX. ae 


at Damascus, 


friends upbraided him as being now a turn- 
coat; but Saul, instead of being discouraged 
by the various remarks made upon his con- 
version, was thereby so much the more em- 
boldened, finding he had enough at hand 
wherewith to answer the worst they could say 
to him. (2.) He ran down his antagonists, 
and confounded the Jews who dwelt in Damas- 
cus ; he silenced them, and shamed them— 
answered their objections to the satisfaction 
of all indifferent persons, and pressed them 
with arguments which they could make no 
reply to. In all his discourses with the Jews 
he was still proving that this Jesus is very 
Christ, is the Christ, the anointed of God, the 
true Messiah promised to the fathers. He was 
proving it, cuuiBalwr—affirming it and con- 
firming it, teaching with persuasion. And we 
have reason to think he was instrumental in 
converting many to the faith of Christ, and 
building up the church at Damascus, which 
he went thither to make havoc of. Thus 
out of the eater came forth meat, and out of 
the strong sweetness. 


23 And after that many days were 
fulfilled, the Jews took counsel to 
kill him: 24 But their laying await 
was known of Saul. And_ they 
watched the gates day and night to 
kill him. 25 Then the disciples took 
him by night, and let him down by 
the wall in a basket. 26 And when 
Saul was come to Jerusalem, he as- 
sayed to join himself to the disciples : 
but they were all afraid of him, and 
believed not that he was a disciple. 
27 But Barnabas took him, and 
brought him to the apostles, and de- 
clared unto them how he had seen 


\the Lord in the way, and that he 


had spoken to him, and how he had 
preached boldly at Damascus in the 
name of Jesus. 28 And he was with 
them coming in and going out at Je- 
rusalem. 29 And he spake boldly 
in the name of the Lord Jesus, and 
disputed against the Grecians: but 
they went about to slay him. 30 
Which when the brethren knew, they 
brought him down to Cesarea, and 
sent him forth to Tarsus. 31 Then 
had the churches rest throughout all 
Judzea and Galilee and Samaria, and 
were edified; and walking in the 
fear of the Lord, and in the comfort 
of the Holy Ghost, were multiplied. 
Luke here makes no mention of Paul’s 


journey into Arabia, which he tells us himself 
was immediately after his conversion, Gal. i. 


* Saul is Shpincd. 


36 17. As soon as God had revealed his Son 
in him, that he might preach him, he went not 
up to Jerusalem, to receive instructions from 
the apostles (as any other convert would have 
done, that was designed for the ministry), but 
he went to Arabia, where there was new 
ground to break up, and where he would 
have opportunity of teaching, but not of 
learning ; thence he returned to Damascus, 
and there, three years after his conversion, 
this happened, which is here recorded. 

I. He met with difficulties at Damascus, 
and had a narrow escape of being killed there. 
Observe, 1. What his danger was (v. 23): 
The Jews took counsel to kill him, being more 
enraged at him than at any other of the 
preachers of the gospel, not only because he 
was more lively and zealous in his preaching 
than any of them, and more successful, but 
because he had been such a remarkable de- 
serter, and his being a Christian was a testi- 
mony against them. It is said (v. 24), The 
Jews watched the gates day and night to kill 
him ; they incensed the governor against him, 
as a dangerous man, who therefore kept the 
city with a guard to apprehend him, at his 
going out or coming in, 2 Cor. xi. 32. Now 
Christ showed Paul what great things he must 
suffer for his name (v. 16), when here was 
presently the government in arms against 
him, which was a great thing, and, as all his 


other sufferings afterwards, helped to make’ 


him considerable. Saul was no sooner a 
Christian than a preacher, no sooner a 
preacher than a sufferer; so quickly did he 
rise to the summit of his preferment. Note, 
Where God gives great grace he commonly 
exercises it with great trials. 2. How he was 
delivered. (1.) The design against him was 
discovered: Their lying in wait was known of 
Saul, by some intelligence, whether from hea- 
yen or from men we are not told. (2.) The 
disciples contrived to help him away—hid 
him, it is likely, by day; and in the night, 
the gates being watched, that he could not get 
away through them, they let him down by the 
wali, in a basket, as he himself relates it (2 
Cor. xi. 33), so he escaped out of their hands. 
This story, as it shows us that when we enter 
into the way of God we must look for tempta- 
tion, and prepare accordingly, so it shows us 
that the Lord knows how to deliver the godly 
out of temptation, and will with the temptation 
also make a way to escape, that we may not be 
by it deterred nor driven from the way of God. 
Il. He met with difficulties at Jerusalem 
the first time he went thither, v.26. He came 
to Jerusalem. This is thought to be that 
journey to Jerusalem of which he himself 
speaks (Gal. i. 18): After three years I went 
to Jerusalem, saith he, to see Peter, and 
abode with him fifteen days. But I rather in- 
cline to think that this was a journey before 
that, because his coming in and going out, his 
eaching and disputing (v. 28, 29), seem to 
be more than would consist with his fifteen 


. days’ stay (for that was no more) and to 


THE AC 


came a stranger, but th 
Térporv—to confer with Pete 
intimate with; however, it 
the same. Now observe, 
1. How shy his friends were of him 
When he came to Jerusalem, he did not goto the - 
chief priests and the Pharisees (he had’ 
his leave of them long since), but he assayed 
to join himself to the disciples. Wherever he 
came, he owned himself one of that despised — ; 
persecuted people, and associated with them. be 
They were now in his eyes the excellent ones — 
of the earth, in whom was all his delight: He — 
desired to be acquaiated with them, and to — 
be admitted into communion with them; but 
they looked strange upon him, shut the ‘door 1 
against him, and would not go about any of 
their religious exercises if he were by, for © 
they were afraid of him. Nowmight Paul be — 
tempted to think himself in an ill case,when _ 
the Jews had abandoned and a) a 
and the Christiaus would not receive and — 
entertain him. Thus does he fall into divers - 
temptations, and needs the armour of righte- — 
ousness, as we all-do, both on ea right | 
hand and on the left, that we may not — 
be discouraged either by the unjust treatment — 
of our enemies or the unkind treatment of - 
our friends. (1.) See what was the cause of — 
their jealousy of him: They believedenot that 
he was a disciple, but that he only pretended 
to be so, and came among them asa spy or 
an informer. They knew what a bitter per- — 
secutor he had been, with what fury he went 
to Damascus some time ago; they had heard — 
nothing of him since, and seniaat thought 
he was but a wolf in sheep’s clothing. ‘The 
disciples of Christ had need tobe cautious 
whom they admit into communion with them. _ 
Believe not every spirit. There is need of — 
the wisdom of the serpent, to keep the mean — 
between the extremes of suspicion on the one — 
hand and credulity onthe other; yetmethinks — 
it is safer to err on the cnaritable side, 
because it is an adjudged ease that it is 
better the tares should be found among the 
wheat than that the wheat should any of it 
be rooted up and thrown out of the field. — 
(2.) See how it was removed (v. 27): Bar- 
nabas took him to the apostles themselves, 
who were not so scrupulous as the inferior 
disciples, to whom he first assayed to join 
himself, and he declared to them, {1.) What — 
Christ had done for him: He had shown ‘ 
himself to him in the way and spoken to him; 
and what he said. [2.] What he had since 
done for Christ: He had preached boldly at 
Damascus in the name of Jesus. How Bar- | 
nabas came to know this, more than the rest — 
of them, we are not told; whether he had > 
himself been at Damascus, or had had letters — 
thence, or discoursed with some of that city, — 
by which he came to the knowledge of this; _ 
or whether he had formerly been acquainted 
with Paul in the Grecian synagogues, or at 
the feet of Gamaliel, and had such an eecoaane 


good work, and one which, as we have op- 
portunity, we should be ready to do. y 
2. How sharp his enemies were upon him. 
C1.) He was admitted into the communion 
of the disciples, which was no little provoca- 
_ tion to his enemies. It vexed the unbelieving 
Jews to see Saul a trophy of Christ’s vic- 
tory, and a captive to his grace, who had been 
such a champion for their cause—to see him 
coming in, and yoing out, with the apostles (v. 
28), and to hear them glorying in him, or 
rather glorifying Godin him. (2.) He ap- 
peared vigorous in the cause of Christ, and 
this was yet more provoking to them (v. 29): 
He spoke boldly in the name of the Lord Jesus. 
Note, Those that speak for Christ have rea- 
son to speak boldly; for they have a good 
cause, and speak for one who will at last 
speak for himself and them tuo. The Grecians, 
or Hellenist Jews, were most offended at him, 
because he had been one of them; and they 
drew him into a dispute, in which, no doubt, 
_ he was too hard for them, as he had been for 
_ the Jews at Damascus. One of the m 
” said, Though she could not dispute for Christ, 
- sne could die for Christ; but Paul could do 
both. Now the Lord Jesus divided the 
spoils of the strong man armed in Saul. For 
that same natural quickness and fervour of 
spirit which, while he was in ignorance and 
_ unbelief, made him a furious bigoted perse- 
 eutor of the faith, made him a most zealous 
courageous defender of the faith.. (3.) This 
_ brought him into peril of his life, with which 
he narrowly escaped: The Grecians, when 
they found they could not deal with him in 
disputation, contrived to silence him another 
Way ; they went about to slay him, as they did 
Stephen when they could not resist the Spirit 


_ xemembered how the putting of Stephen to 
_ death, upon his disputing with the Grecians, 
_ had been the beginning of a sore persecution; 
_ and therefore were afraid of having sucha 
_ ¥ein opened again, and hastened Paul out of 
_ the way. He that flies may fight again. He 
_ that fled from Jerusalem might do service at 
_ Tarsus, the place of his nativity ; and thither 
_ they desired him by all means to go, hoping 
ne might there go on in his work with more 

safety thanat Jerusalem. Yet it was.also by 
direction from heaven that he left Jerusalem 


: 


. ee BS Dave Si pee 


Those by whom God has work to do shall be 
protected from all the designs of their ene- 
mies against them till it be done. Christ’s 


III. The churches had now a comfortable 
gleam of liberty and peace (v. 31): Then had 
the churches rest. Then, when Saul was con- 
verted, so some; when that persecutor was 
taken off, those were quiet whom he used to 
irritate, and then those were quiet whom he 
used to molest. Or, then, when he had gone 
from Jerusalem, the fury of the Grecian Jews 
was a little abated, and they were the more 
willing to bear with the other preachers now 
that Saul had gone out of the way. Observe, 

1. The churches had resi. After a storm 
comes a calm. Though we are always to 
expect troublesome times, yet we may expect 
that they shall not last always. This was a 
breathing-time allowed them, to prepare them 
for the next encounter. The churches that 
were already planted were mostly in Judea, 
Galilee, and Samaria, within the limits of the 
holy land. There were the first Christian 
churches, where Christ had himself laid the 
foundation. 

2. They made a good use of this lucid in- 
terval. Instead of growing secure and wanton 
in the day of their prosperity, they abounded 
more in their duty, and made a good use of 
their tranquillity. (1.) They were edified, 
were built up in their most holy faith; the 
more free and constant enjoyment they had 
of the means of knowledge and grace, the 
more they increased in knowledge and grace. 
(2.) They walked in the fear of the Lord— 
were more exemplary themselves for a holy 
heavenly conversation. They so lived that 
all who conversed with them might say, 
Surely the fear of God reigns in those peo- 
ple. (3.) They walked in the comfort of the 
Holy Ghost—were not only faithful, but 
cheerful, in religion ; they stuck to the ways 
of the Lord, and sang in those ways. The 
comfort of the Holy Gkost was their consola- 
tion, and that which they made their chief 


joy. They had recourse to the comfort of 


the Holy Ghost, and lived upon that, not 
only in days of trouble and affliction, but in 
days of rest and prosperity. The comforts 
of the earth, when they had the most free 
and full enjoyment of them, could not con- 
tent them without the comfort of the Holy 
Ghost. Observe the connection of these 
two: when they walked in the fear of the 
Lord, then they walked in the comfort of the 
Holy Ghost. Those are most likely to walk 
cheerfully that walk circumspectly. 

3. God blessed it to them for their increase 
in number: They were multiplied. Soime- 
times the church multiplies the more for its 
being afflicted. as Israel in Egvpt; yet if it 


4 


rhe cure a 
were always so, the saints of the Most High 
would be worn out. At other times its rest 
contributes to its growth, as it enlarges the 
opportunity of ministers, and invites those 
in who at first are afraid of suffering. Or, 
then, when they walked in the fear of God 
and his comforts, they were multiplied. 'Thus 
those that will not be won by the word may 
be won by the conversation of professors. 
32 And it came to pass, as Peter 


passed throughout all quarters, he 


“came down also to the saints which 


dwelt at Lydda. 33 And there he 
found a certain man named Aineas, 
which had kept his bed eight years, 
and was sick of the palsy. 34 And 
Peter said unto him, Aneas, Jesus 
Christ maketh thee whole: arise, and 
make thy bed. And he arose imme- 
diately. 35 And all that dwelt at 
Lydda and Saron saw him, and turned 
to the Lord. 


Here we have, I. The visit Peter made to 
the churches that were newly planted by the 
dispersed preachers, v. 32. 1. He pussed 
through all quarters. As an apostle, he was 
not to be the resident pastor of any one 
church, but the itinerant visitor of many 
churches, to confirm the doctrine of inferior 
preachers, to confer the Holy Ghost on those 
that believed, and to ordain ministers. He 
passed dea zavrwy—umong them all, who per- 
tained to the churches of Judea, Galilee, and 
Samaria, mentioned in the foregoing chapter. 
He was, like his Master, always upon the re- 
move, and went about doing good; but still 
his head-quarters were at Jerusalem, for 
there we shall find him imprisoned, ch. xii. 
2. He came to the saints at Lydda. This 
seems to be the same with Lod, a city in the 
tribe of Benjamin, mentioned 1 Chron. viii. 
12; Ezra ii. 33. The Christians are called 
saints, not only some particular eminent 
ones, as saint Peter and saint Paul, but every 
sincere professor of the faith of Christ. These 
are the saints on the earth, Ps. xvi. 3. 

II. The cure Peter wrought on Eneas, a 
man that had been bedridden eight years, v. 
33. 1. His case was very deplorable: He 
was sick of the palsy, a dumb palsy, perhaps 
a dead palsy. The disease was extreme, for 
he kept his bed; it was inveterate, for he 
kept his bed eight years ; and we may sup- 
pose that both he himself and all about him 
despaired of relief for him, and concluded 
upon no other than that he must still keep 
his bed till he removed to his grave. Christ 
chose such patients as this, whose disease 
was incurable in a course of nature, to show 
how desperate the case of fallen mankind was 
when he undertook their cure. When we 
were without strength, as this poor man, he 
sent his word to heal us. 2. His cure was 
very admirable, » 34. (1.) Peter interested 


Christ in his case, an 
relief: Eneas, Jesus Chr 
Peter does not pretend 
any power of his own, but | 
Christ’s act and deed, directs him 
to Christ for help, and assures him of an # 
mediate cure—not, “He will make thee,” 
but, “He does make thee, whole;” and a 
perfect cure—not, “ He makes thee easy,” — 
but ‘He makes thee whole.” He does not — 
express himself by way of prayer to Christ 
that he would make him whole, but as one 
having authority from Christ, and that knew 
his mind, he declares him made whole. (2.) 
He ordered him to bestir himself, to exert | 
himself: “< Arise and make thy bed, that all 
may see thou art thoroughly cured.” Let — 
none say that because it is Christ that by the 
power of his grace works all our works in us 
therefore we have no work, no duty, to do 
for, though Jesus Christ makes thee whole 
yet thou must arise and make use of the — 
power he gives thee: “ Arise, and make th 
bed, to be to thee no longer a bed of sickness, 
but a bed of rest.” (3.) Power went along 
with this word: he arose immediately, | 
no doubt very willingly made his own bed. 
III. The good influence this had upon — 
many (v.35): All that dwelt at Lydda and ~ 
Saron saw him, and turned to the Lord. Wa 
can scarcely think that every individual rer 
son in those countries took cognizance of the 
miracle, and was wrought upon by it; but 
many, the generality of the people in the ~ 
town of Lydda and in the country of Saron, — 
or Sharon, a fruitful plain or valley, of which 
it was foretold, Sharon shall be a fold of 
flocks, Isa. lxv. 10. 1. They all made en- 
quiry into the truth of the miracle, did not 
overlook it, but saw him that was healed, — 
and saw that it was a miraculous cure that 
was wrought upon him by the power of 
Christ, in his name, and with a Bean to 
confirm and ratify that doctrine of Christ — 
which was now preached to the world. 2. 
They all submitted to the convincing proof 
and evidence there was in this of the divine 
origin of the Christian doctrine, and turned’ 
to the Lord, to the Lord Jesus. They turned 
from Judaism to Christianity ; they embraced 
the doctrine of Christ, and submitted to his 
ordinances, and turned themselves over to 
him to be ruled and taught and saved by him. 


36 Now there was at Joppa a cer-_ 
tain disciple named Tabitha, which 
by interpretation is called Dorcas: 
this woman was full of good works, 
and almsdeeds which she did. 37 
And it came to pass in those days, 
that she was sick, and died: whom 
when they had washed, they laid her 
in an upper chamber. 38 And for 
asmuch as Lydda was nigh to Joppa 
and the disciples had heard tnat 


te 


lees 
7 


tree that is full of fruit. 
_ good words, who are empty and barren in 
. good works; but Tabitha was a great doer, 


ee! set >A “et ce sel 
eter was there, they sent unto him 
two men, desiring him that he would 


~ not delay to come to them. 39 Then 


Peter arose and went with them. 
When he was come, they*brought 
him into the upper chamber: and all 
the widows stood by him weeping, 
and showing the coats and garments 
which Dorcas made, while she was 
with them. 40 But Peter put them 
all forth, and kneeled down, and 
prayed ; and turning him to the body 
said, Tabitha, arise. And she opened 
her eyes: and when she saw Peter, 
she sat up. 41 And he gave her his 
hand, and lifted her up, and when he 
had called the saints and widows, 
presented her alive. 42 And it was 
known throughout all Joppa; and| 
many believed in the Lord. 43 And 
it came to pass, that he tarried many 
days in Joppa with one Simon a 
tanner. 


Here we have another miracle wrought by 
Peter, for the confirming of the gospel, and 
which exceeded the former—the raising of 
Tabitha to life when she had been for some 
time dead. Here is, 

I. The life, and death, and character of Ta- 
bitha, on whom this miracle was wrought, v. 
36,37. 1. She lived at Joppa, a sea-port 
town in the tribe of Dan, where Jonah took 
shipping to go to Tarshish, now called Japho. 
2 Her name was Tabitha, a Hebrew name, 
the Greek for which is Dorcas, both signify- 


ing a doe, or hind, or deer, a pleasant crea- 
ture. Naphtali is compared to a hind let 
loose, giving goodly words; and the wife to 


the kind and tender husband is as the loving 
hind, and as the pleasant roe, Prov. v. 19. 
3. She was a disciple, one that had embraced 
the faith of Christ and was baptized; and 
not only so, but was eminent above many 
for works of charity. She showed her faith 
by her works, her good works, which she 
was full of, that is, in which she abounded. 
Her head was full of cares and contrivances 
which way she should do good. She de- 
vised liberal things, Isa. xxxii.8. Her hands 


were full of good employment; she made a 
business of doing good, was never idle, hav- 


ung learned to maintain good works (Tit. iii. 
8), to keep up a constant course and method 
of them. She was full of good works, as a 
Many are full of 


no great talker: Non magna loquimur, sed 
pivimus—We do not talk great things, but we 


live them. Among other good works, she 


was remarkable for her alms-deeds which she 
vor. Vit. 


45 R ee CHAP. 


nS a Peg 


IX. to life. 


did, not only her works of piety, which are 
good works and the fruits of faith, but works 
of charity and beneficence, flowing from love 
¢o her neighbour and a holy contempt of this 
world. Observe, She is commended not 
only for the alms which she gave, but for the 
alms-deeds which she did. ‘Those that have 
not estates wherewith to give in charity may 
yet be able to do in charity, working with 
their hands, or walking with their feet, for 
the benefit of the poor. And those who will 
not do a charitable deed, whatever they may 
pretend, if they wete rich would not bestow 
a charitable gift. She was full of alms-deeds, 
Gv éroiei—which she made; there is an em- 
phasis upon her doing them, because what 
her hand found to do of this kind she did 
with all her might, and persevered in. They 
were alms-deeds, not which she purposed 
and designed and said she would do, but 
which she did; not which she began to do, 
but which she did, which she went through 
with, which she performed the doing of, 2 
Cor. viii. 11; ix.7. This is the life and cha- 
racter of a certain disciple, and should be of 
all the disciples of Christ; for, if we thus 
bear much fruit, then are we his disciples in- 
deed, John xy. 8. 4. She was removed in 
the midst of her usefulness (v. 37): In those 
days she fell sick, and died. It is promised 
to those who consider the poor, not that they 
shall never be sick, but that the Lord will 
strengthen them upon the bed of languishing, 
at least with strength in their souls, and so 
will make all their bed in their sickness, will 
make it easy, Ps. xli. 1, 3. They cannot 
hope that they shall never die (merciful men 
are taken away, and merciful women too, 
witness Tabitha), but they may hope that 
they shall find mercy of the Lord in that day, 
2 Tim. i. 18. 5. Her friends and those 
about her did not presently bury her, as 
usual, because they were in hopes Peter 
would come and raise her to life again; but 
they washed the dead body, according to the 
custom, which, it is said, was with warm 
water, which, if there were any life remain- 
ing in the body, would recover it; so that 
this was done to show that she was really 
and truly dead. They tried all the usual 
methods to bring her to life, and could not. 
Conclamatum est—the last cry was uttered. 
They laid her out in her grave-clothes in an 
upper chamber, which Dr. Lightfoot thinks 
was probably the public meeting-room for 
the believers of that town; and they laid the 
body there, that Peter, if he would come, 
might raise her to life the more solemnly in 
that place. 

II. The request which her Christian friends 
sent to Peter to come to them with all speed, 
not to attend the funeral, but, 1f it might be, 
to prevent it, v. 38. Llydda, where Peter 
now was, was nigh to Joppa, and the disci- 
ples at Joppa had heard that Peter was there, 
and that he had raised Eneas from a bed of 


languishing; and therefore they sent him two 


IL 5—VI. 


Ls UF oy yt VT Sask a 
Y LP, ake te 


Tabitha raised 
men, 10 make the message the more solemn 
and respectful, desiring him that he would not 
delay to come to them; not telling him the 
occasion, lest he should modestly decline 
coming upon so great an errand as to raise 
the dead: if they can but get him to 
them, they will leave it to him. Their friend 
was dead, and it was too late to send for a 
physician, but not too late to send for Peter. 
Post mortem medicus—a physician after death, 
1s an absurdity, but not Post mortem aposto- 
lus—an apostle after death. 

III. The posture in which he found the 
survivors, when he came to them (v. 39): Pe- 
ter arose and went with them. ‘Though they 
did not tell him what they wanted him for, 
yet he was willing to go along with them, 
believing it was upon some good account or 
other that he was sent for. Let not faithful 
ministers grudge to be at every body’s beck, 
as far as they:‘have ability, when the great 
apostle made himself the servant of all, 1 Cor. 
ix. 19. He found the corpse laid in the up- 
pe chamber, and attended by widows, pro- 

ably such as were in the communion of the 
church, poor widows ; there they were, 

1. Commending the deceased—a good 
work, when there was that in them which 
was truly commendable, and worthy of imi- 
tation, and when it is done modestly and so- 
berly, and without flattery of the survivors 
or any sinister intention, but purely for the 
glory of God and the exciting of others to 
that which is virtuous and praiseworthy. 
The commendation of Tabitha was like her 
own virtues, not in word, but in deed. Here 
were no encomiums of her in orations, nor 
poems inscribed to her memory; but the 
widows showed the coats and garments which 
she made for them, and bestowed upon them 
while she was with them. It was the comfort 
of Job, while he lived, that the loms of the 
poor blessed him, because they were warmed 
with the fleece of his sheep, Job xxxi. 20. 
And here it was the credit of Tabitha, when 
she was dead, that the backs of the widows 
praised her for the garments which she made 
them. And those are certainly best praised 
whose own works praise them in the gates, whe- 
ther the words of others do or no. It is 
much more honourable to clothe a company 
of decrepit widows with needful clothing for 
night and day, whowill pray for their benefac- 
tors when they do not see them, thanto clothe a 
company of lazy footmen with rich liveries, 
who perhaps behind their backs will curse 
those that clothe them (Eccl. vii. 21); and it 
is what all that are wise and good will take a 
greater pleasure in, for goodness is true 
greatness, and will pass better in the account 
shortly. Observe, (1.) Into what channel 
Tabitha turned much of her charity. Doubt- 
less there were other instances of her alms- 
deeds which she did, but this was now pro- 
duced; she did, as it should seem with her 
own hands, make coats and garments for poor 
vAdows, who perhavs with their own labour 


“THE ACTS. 


could make a shift 

could not earn enough | 
this is an excellent 
thou seest the naked, that thou him 
lviii. 7), and not think it enough to s 


Be ye warthed, James ii. 15, 16. (2.) Eee 
grateful sense the poor had of her kindness: 
They showed the coats, not ashamed to pai aa 


that they were indebted to her for the clothes _ 


on their backs. Those are horribly ungrate- _ 
ful indeed who have- kindness er ei ‘them 
and will not make at least an acknowledg- — 
ment of it, by showing the kindness that is _ 
done them, as these widows here did. Those — 
who receive alms are not obliged so industri. 
ously to conceal it, as those are who give alms — 


When the poor reflect upon the rich as un- A 


charitable and unmereiful, they ought to re- — 
flect upon themselves, and consider whether 


5 


ia ee ee 


they are not unthankful and ungrateful 4 


Their showing the coats and garments which 
Dorcas made tended to the praise not only 
of her charity, but of her industry, according 
to the character of the virtuous woman, that 
she lays her hands to the spindle, or at least 
to the needle, and then stretches out her 


hand to the poor, and reaches forth her hands 


to the needy, of what she has worked; and, 
men God any the a have thus had their 
ue, she makes herself coverings tapest 
and her own clothing is silk Btreamaet 
Prov. xxxi. 19—22. Pastime iid 
2. They were here lamenting the loss of 
her: The widows stood by Peter, weeping. 
When the merciful are taken away, it should 
be laid to heart, especially by these to whom 
they have been in a particular manner mer- 
ciful. They need not weep for her; she 1s 
taken from the evil to come, she rests 


those she leaves behind her: but they weep 
for themselves and for their children, who — 
will soon find the want of sucha good’ woman, 

that has not left her fellow. Observe, They 

take notice of what good Dorcas did while — 
she was with them ; but now she is gone from _ 
them, and this is their grief. Those that are 
charitable will find that the poor they have — 
always with them ; but it is wellif those that — 
are poor find that they have always the cha- 


ritable with them. We must make a good 


use of the lights that yet a littlewhile are 
with us, because they will not bevalways with 
us, will not be long with us: and when they 
are gone we shall think what they did when 
they were with us. It should seem, the 
widows wept before Peter, as an inducement — 
to him, if he could do any thing, to have 
compassion on them and help them, and re- 
store one to them that used’ to have compas- 
sion on them. When charitable people are 
dead, there is no praying them to life again; 
but, when they are sick, this’ piece of grati- 
tude is owing them, to pray for their reco- — 
very, that, if it be the will of God, thosemay 
be spared to live who can ill/be spared to die. — 
TV. The manner in which she was raisedito — 


é 


be re ee 


her labours and her works follow her, besides 


J 


7 
S 
> 

; 


iets ay 

ae eee 

1 Privately: She was laid in the 
- reom where they used to have their pub- 
lic meetings, and, it should see there was 
_ great crowding about the dead body, in ex- 
- pectation of what would be done; but Peter 
~ put them all forth, all the weeping widows, 
all but some few relations of the family, or 
perhaps the heads of the church, to join with 
him in prayer; as Christ did, Matt. ix. 25. 
Thus Peter declined every thing that looked 
_ like yainglory and ostentation; they came 
to see, but he did not come to be seen. He 
put them all forth, that he might with the 
more freedom pour out his soul before God 
in prayer upon this occasion, and not be dis- 
turbed with their noisy and clamorouslamen- 
tations. 2. By prayer. In his healing Eneas 
- there was an implied prayer, but in this 
greater work he addressed himself to God 
by solemn prayer, as Christ when he raised 
Lazarus ; but Christ’s. prayer was with the 
authority of a Son, who quickens whom he 
will; Peter’s with the submission of a ser- 
- yant, who is under direction, and therefore 
he knelt down and prayed. 3. By the word, 
- a quickening word, a word which is spirit 
and life: He turned to the body, which inti- 
__ mates that when he prayed he turned from 
a 
5 


& 


: 
: 

4 
- 


it; lest the sight of it should discourage his 
faith, he looked another way, to teach us, 
like Abraham, against hope, to believe in hope, 
and overlook the difficulties that lie in the 
way, not considering the body as now dead, 
_ est we should stagger at the promise, Rom. 
ty. 19, 20. But, whem he had prayed, he 
__ turned to the body, and spoke in his Master’s 
name, according to his example: “ Tabitha, 
arise; return to life again.” Power went 
along with this word, and she came to life, 
opened her eyes which death had closed. 
Thus, in the raising of dead souls to spiritual 
life, the first sign of life is the opening of 
the eyes of the mind, ch. xxvi. 18. When 
she saw Peter, she sat up, to show that she 
ssi was really and trufy alive; and (@. 41) he 
gave her lus hand and lifted her up, not as if 
laboured under any remaining weakness, 
but thus he vapid as e were welcome her to 
life again, and give her the right hand of 
fellowship among the living, from whom she 
had been cut off. And, lastly, he called the 
saints and widows, who were all in sorrow for 
her death, and presented her alive to them, 
to their great comfort, particularly of the 
widows, who laid her death much to heart 
(v. 41) ; to them he presented her, as Elijah 
_ (i Kings xvii. 23), and Elisha (2 Kings iv. 
36), and Christ (Luke vii. 15), presented the 
dead sons alive to their mothers. The 
_ greatest joy and satisfaction are expressed by 
_ life from the dead. 
_. YV. The good effect of this miracle. 1. 
_ Many were. by it convinced of the truth of 
the gospel, that it was from heaven, and not 
_ ofmen, and believed in the Lord, v. 42. ‘Ihe 
- thing was known throughout all Joppa; it 
would he m every body’s mouth quickly, 


- 
hs 
E 
) 


» 


¥ 


p- { 


of Cornelius 
and, it being a town of seafarmg men, the 
notice of it would be the sooner carried 
thence to other countries, and though some 
never minded it many were wrought upon by 
it. This was the design of miracles, to con- 
firm a divine revelation. 2. Peter was here- 
by induced to continue some time in this 
city, v. 43. Finding that a door of opportu- 
nity was opened for him there, he tarried 
there many days, till he was sent thence, and 
sent for thence upon business to another 
place. He tarried not in the house of Tabi- 
tha, though she was rich, lest he should 
seem to seek his own glory; but he took up 
his lodgings with one Simon a tanner, an 
ordinary tradesman, which is an instance of 
his condescension and humility: and hereby 
he has taught us not to mind high things, but 
to condescend io those of low estate, Rom. xii. 
16. And, though Peter might seem to be 
buried in obscurity here in the house of a 
poor tanner by the sea-side, yet hence God 
fetched him toa noble piece of service, which 
is recorded in the next chapter ; for those that 
humble themselves shali be exalted. 
CHAP. X. 


It is a turn very new and remarkable which the story of this 
chapter gives to the Acts of the apostles; hitherto, both at Jeru- 
saiem ana every where else where the ministers of Christ came, 
they preached the gospel only to the Jews, or those Greeks thar 
were circumcised and vroseiyted to the Jews’ religion ; but now, 
«Lo, we ta-n to tne Gentiles ;” and to them the door of faith is 
here opened: good news indeed to us sinners of the Gentiles. 
The apostle Peter is the man that is first employed to admit un 
circumcised Gentiles into the Christian church ; and Cornelius, 
a Roman centurion or colonel, is the first that with his family 
and fiiends is so admitted. Now here we are told, I. How Cor- 
nelius was directed by a vision to seud for Peter, and did send 
for him accordingly, ver. 1—S. II. How Peter was directed by 
a vision to go to Cornelius, though he was a Gentile, without 
making any scruple of it, and did go accordingly, ver. 9—23. 
Ill. ‘The happy interview between Peter and Cornelius at 
Cesarea, ver. 24—33. IV. The sermon Peter preached in the 
house of Cornelius to him and to his friends, ver. 3i—43. V. 
The baptizing of Cornelius and his frieuds with the Holy Ghost 
first, and then with water, ver. 44—4S. 


HERE was a certain man in 

Cesarea called Cornelius, a cen- 
turion of the band called the Italian 
band, 2 A devout man, and one 
that feared God with all his house, 
which gave much alms to the people, 
and prayed to God alway. 3 He 
saw in a vision evidently about the 
ninth hour of the day an angel of 
God coming in to him, and say- 
ing unto him, Cornelius. 4 And 
when he looked on him, he was 
afraid, and said, What is it, Lord? 
And he said unto him, Thy prayers 
and thine alms are come up for a 
memorial before God. 5 And now 
send men to Joppa, and call for one 
Simon, whose surname is Peter: 6 
He lodgeth with one Simon a tanner, 
whose house is by the sea side: he 
shall tell thee what thou oughtest te 
do. 7 And when the angel which 
spake unto Cornelius was departed, 


The case i 
he called two of his household ser- 
vants, and a devout soldier of them 
that waited on him continually; 8 
And when he had declared all these 
things unto them, he sent them to 
Joppa. 


The bringing of the gospel to the Gentiles, 
and the bringing of those who had been 
strangers and foreigners to be fellow-citizens 
with the saints, and of the household of God, 
were such a mystery to the apostles them- 
selves, and such a surprise (Eph. iii. 3, 6), 
that it concerns us carefully to observe all 
the circumstances of the beginning of this 
great work, this part of the mystery of godli- 
ness—Christ preached to the Gentiles, and 
believed on in the world, 1 Tim. iii. 16. It is 
not unlikely that some Gentiles might before 
now have stepped into a synagogue of the 


Jews, and heard the gospel preached ; but the } 


gospel was never yet designedly preached to 
the Gentiles, nor any of them baptized— 
Cornelius was the first; and here we have, 
I. An account given us of this Cornelius, 
who and what he was, who was the first-born 
of the Gentiles to Christ. We are here told 
that he wasa great man and a good man—two 
characters that seldom meet, but here they 
did; and where they do meet they put a lus- 
tre upon each other: goodness makes great- 
ness truly valuable, and greatness makes 
goodness much more serviceable. 1. Cor- 
nelius was an officer of the army, v.1. He 
was at present quartered in Cesarea, a strong 
city, lately re-edified and fortified by Herod 
the Great, and called Cesarea in honour of 
Augustus Cesar. It lay upon the sea-shore, 
very convenient for the keeping up of a cor- 
respondence between Rome and its conquests 
in those parts. The Roman governor or pro- 
consul ordinarily resided here, ch. xxiii. 23, 
24; xxv.6. Here there was a band, or co- 
hort, or regiment, of the Roman army, which 
probably was the governor’s life-guard, and 
is here called the Italian band, because, that 
they might be the more sure of their fidelity, 
they were all native Romans, or Italians. 
Cornelius had a command in this part of the 
army. Hisname, Cornelius, was much used 
among the Romans, among some of the most 
ancient and noble families. He was an 
officer of considerable rank and figure, a cen- 
turion. We read of one of that rank in our 
Saviour’s time, of whom he gave a great com- 
mendation, Matt. vill. 10. When a Gentile 
must be pitched upon to receive the gospel 
first, it is not a Gentile philosopher, much 
less a Gentile priest (who are bigoted to their 
notions and worship, and prejudiced against 
the gospel of Christ), buta Gentile soldier, 
whois a man of more free thought; and he 
that truly is so, when the Christian doctrine 
is fairly set before him, cannot but receive it 
and bid 1t welcome. Fishermen, unlearned 


ish converts, but not so 
the world shall know th 
in it whichy may recommend it to r 
polite learning anda liberal ed mn, 2 
is centurion 


have reason to think this 


Let not soldiers and officers of the army plead 


PY 


that their employment frees them from the 


restraints which some others are under, and, 
giving them an opportunity of living more at 
large, may excuse them if they be not religious ; 
for here was an officer of the army that em- 
braced Christianity, and yet was neither 
turned out of his place nor turned himself 
out. And, Jastly, it was a mortification to 
the Jews that not only the Gentiles were 


taken into the church, but that the first who’ 


was taken in was an officer of the Roman 
army, which was to them the abomination of 
desolation. 2. He was, according to the 
measure of the light he had, a religious man. 
It is a very good character that is given of 
him, v. 2. He was no idolater, no worship- 
per of false gods or images, nor allowed him- 
self in any of those immoralities to which the 


greater part of the Gentile world were given ~ 


up, to punish them for their idolatry. (1.) 
He was possessed with a principle of regard 
to the true and living God. He was a 


man and one that feared God. He believed. 


in one God, the Creator of heaven and earth, 
and had a reverence for his glory and autho- 
rity, and a dread of offending him by sin; 
and, though he was a soldier, it was no dimi- 
nution to the credit of his valour to tremble 
before God. (2.) He kept up religion in his 
family. He feared God with all his house. He 


would not admit any idolaters under his roof, 


but took care that not himself only, but all 


his, should serve the Lord. Every good — 


man will do what he’can that those about 
him may be good too. 
charitable man- He gave much “alms to 
the people, the people of the Jews, not- 
withstanding the singularities of their re- 
ligion. Though he w 
willing to contribute to the relief of one 


that was a real object of charity, without | 


asking what religion he was of. (4.) He was 


much in prayer: He prayed to God always. 


He kept up stated times for prayer, and was 
constant to them. Note, Wherever the fear 
of God rules in the heart, it will appear both 


in works of charity and of piety, and neither 


will excuse us from the other. 


II. The orders given him from heaven, by 
the ministry of an angel, to send for Peterto 


come to him, which he would never have 


done if he had not been thus directed to do 


it. Observe, 


1. How, and in what way, these orders — 


were given him. He had a vision, in which 
an angel delivered them to him. It was about 
the ninth hour of the day, at three of the 
clock in the afternoon, which is with us an 
hour of business and conversation ; but then, 


because it was in the temple the time of ~ 
and ignorant men, were the first of the Jew- 1 offering the evening sacrifice, it was made by — 


Ot 


a Gentile, he was . 


> 


a rn ae 
we te 


| 
: 


4 


(3.) He was avery — 


ae. a 


<a 


evout people an hour of prayer, to intimate 
- that all our prayers are to be offered up in 
- the virtue of the great sacrifice. Cornelius 
was now at prayer: so he tells us himself, v. 
30 Now here we are told, (1.) That an 
angel of God came into him. By the bright- 
ness of his countenance, and the manner of 
his coming in, he knew him to be something 
more than a man, and therefore nothing less 
than an angel, an express from heaven. (2.) 
That he saw him evidently with his bodily 
eyes, not in a dream presented to his imagi- 
nation, but in a vision presented to his sight ; 
for his greater satisfaction, it carried its own 
evidence along with it. (3.) That he called 
him by his name, Cornelius, to intimate the 
particular notice God took of him. (4.) That 
this put Cornelius for the present into some 
confusion (v. 4): When he looked on him he 
was afraid. The wisest and best men have 
been struck with fear upon the appearance of 
any extraordinary messenger from heaven ; 
and justly, for sinful man knows that he has 
no reason to expect any good tidings thence. 
And therefore Cornelius cries, “‘ What is it, 
Lord? What is the matter?” This he 


speaks as one afraid of something amiss, and 


longing to be eased of that fear, by knowing 
the truth; or as one desirous to know the 
mind of God, and ready to comply with it, as 
Joshua: What saith my Lord unto his ser- 
vant? And Samuel: Speak, for thy servant 
heareth. 

2. What the message was that was de- 
livered to him. 

(.) He is assured that God accepts him 
in walking according to the light he had 
(v. 4) : Thy prayers and thine alms are come 
up for a memorial before God. Observe, 

_ Prayers and alms must go together. We 
must follow our prayers with alms; for the 
fast that God hath chosen is to draw out the 
soul to the hungry, Isa. lviii. 6,7. It 1s not 
enough to pray that what we have may be 

ctified to us, but we must give alms of 
such things as we have ; and then, behold, all 
things are clean to us, Luke xi. 41. Andwe 
must follow our alms with our prayers that 
God would graciously accept them, and that 
they may be blessed to those to whom they 
are given. Cornelius prayed, and gave alms, 
not as the Pharisees, to be seen of men, but 
n sincerity, as unto God ; and he is here told 
that they were come up for a memorial before 
God. They were upon record in heaven, in 
the book of remembrance that is written 
there for all that fear God, and shall be 
remembered to his advantage : “Thy prayers 
shall be answered, and thine alms recom- 
pensed.” ‘The sacrifices under the law are 
said to be for a memorial. See Lev. ii. 9, 
16; v. 12; vi. 15. And prayers and alms 
are our spiritual offerings, which God is 
pleased to take cognizance of, and have 
egard to. The divine revelation commu- 
ticated to the Jews, as far as the Gentiles 
were concerned in it, not only as it directed 


be 
i Fi* & 


of Cornelius. 
and improved the light and law of nature, 
but as it promised a Messiah to come, 
Cornelius believed and submitted to. What 
he did he did in that faith, and was ac- 
cepted of God in it; for the Gentiles, to 
whom the law of Moses came, were not 
obliged to become circumcised Jews, as 
those to whom the gospel of Christ comes 
are to become baptized Christians. 

(2.) He is appointed to enquire after a 
further discovery of divine grace, now lately 
made to the world, v. 5,6. He must send 
forthwith to Joppa, and enquire for one 
Simon Peter ; he lodgeth at the house of one 
Simon a tanner ; his house is by the sea side, 
and, if he be sent for, he will come; and 
when he comes he shall tell thee what thou 
oughtest to do,in answer to thy question, 
What is it, Lord? Now here are two things 
very surprising, and worthy our considera- 
tion :—[1.] Cornelius prays and gives alms 
in the fear of God, is religious himself and 
keeps up religion in his family, and all 
this so as to be accepted of God in it, and 
yet there is something further that he ought 
to do—he ought to embrace the Christian 
religion, now that God has established it 
among men. Not, He may do it if he pleases; 
it will be an improvement and entertainment 
to him. But, He must do it; it is indis- 
pensably necessary to his acceptance with 
God for the future, though he has been 
accepted in his services hitherto. He that 
believed the promise-of the Messiah must 
now believe the performance of that promise. 
Now that God has given a further record 
concerning his Son than what had been given 
in the Old-Testament prophecies he requires 
that we receive this when it is brought to us; 
and now ncither our prayers nor our alms can 
come up for a memorial before God unless 
we believe in Jesus Christ, for it is that fur- 
ther which we ought to do. This is his com- 
mandment, that we believe. Prayers and alms 
are accepted from those that believe that the 
Lord is God, and have not opportunity of 
knowing more ; but, from those to whom it 
is preached that Jesus is Christ, it is neces- 
sary to the acceptance of their persons, 
prayers, and alms, that they believe this, and 
rest upon him alone for acceptance. [2.] Cor- 
nelius has now an angel from heaven talking 
to him, and yet he must not receive the gos- 
pel of Christ from this angel, nor be told by 
him what he ought to do, but all that the 
angel has to say is, “ Send for Peter, and he 
shall tell thee.” As the former observation 
puts a mighty honour upon the gospel, so 
does this upon the gospel ministry: it was 
not to the highest of angels, but to those who 
were less than the least of all saints, that thie 
grace was given, to preach among the Gentiles 
the unsearchable riches of Christ (Eph. iii. 8), 
that the excellency of the power might be of 
God, and the dignity of an institution of 
Christ supported ; for unto the angels hath he 
not put in subjection the world to come (Heb. 


Se a See LE So ee 


Peter's 


of state, whose terrors shail not make us afraid, 
aor their hand be heavy upon us, as this an- 
gel’s now was to Cornelius. And as it was 
an honour to the apostle that he must preacn 
that which an angel might not, so it was 
a further honour that an angel was despatched 
on purpose from heaven to order him to 
be sent for. To bring a faithful minister and 
a willing people together is a work worthy 


~ of an angel, and what therefore the greatest 


of men should be glad to be employed in. 
Ill. His immediate obedience to these 
orders, v. 7, 8. He sent with all speed to 
Joppa, to fetch Peter to him. Had he him- 
self only been concerned, he would have 
gone to Joppa to him. But hehad afamily, 
and kinsmen, and friends (wv. 24), a little 
congregation of them, that couldmot go with 
him to Joppa, and therefore he sends for 
Peter. Observe, 1. When he sent As soon 
as ever the angel which spoke unto him had 
depurted, without dispute or delay, he was 
obedient to the heavenly vision. He per- 
ceived, by what the angel said, he was to 
have some further work prescribed him, and 
he longed: to have it told him. He made 
haste, and delayed not, to do this command- 
ment. In any affair wherein our souls: are 


* concerned it is good for us:not to lose time. 


2. Whom he sent: Two of his househald 
servants, who all feared God, and a devout 
soldier, one of those that waited on him con- 
tinually. Observe, a devout; centurion had 
devout soldiers. <A little devotion commonly 
goes. a great way with soldiers, but there 
would be more of it in the soldiers if there 
were but more of it in the commanders. 
Officers in an army, that have such a great 
power over the soldiers, as we find the cen- 
turion had (Matt. viii. 9), have a great op- 
portunity of promoting religion, at least of 
restraining vice and profaneness, in those 
under their command, if they would: but im- 
prove it. Observe, When this centurion 
had to choose some of his soldiers to attend 
nis person, and to be always about him, he 
pitched upon such of them as were devout ; 
they shall be preferred and countenanced, to 
encourage others to be so. He went by 
David’s rule (Ps. .ci. 6); Mine eye shull be 
upon the faithful in the land, that they may 
dwell with me. 3. What instructions he 
gave them (v. 8): He declared all these 
things unto them, told them of the vision he 
had, and the orders given him to send for 
Peter, because Peter’s coming was a thing 
mm which they were concerned, for they had 
souls to save as well as he. Therefore he 
does not only tell them where to find Peter 
qvhich he might haye thought it enough to 
do—the servant knows not what his Lord 
doeth), but he tells them on, what errand: he 


was to.come, that they might importune him: | pare_him to go to Paul. The scriptures or 


9 On the morrow, as they went 


| © RE SEB ee 
- W. 5), but to the Son of man as the sovereign, | on their journey, 
and the sons of men ashis agents and ministers | the city, Peter wei 


|gry, and would have eaten: 


housetop to pray abc 
hour: 10 And he bee 


certain vessel descending unto him, — 
as it had been a great sheet knit at 


the four corners, and let down to the — 


earth: 12 Wherein were all manner 
of fourfooted beasts of the earth, and’ 
wild beasts, and creeping things, and 


fowls of the air. 13 And there came 


: 


4 


4 
a voice to him, Rise, Peter; ate 


eat. 14 But Peter said, Not so, 
Lord; for I have neyer eaten any 
thing that is common or unclean. 15 
And the voice spake unto him again 
the second time, What God hath 
cleansed, that call not thou common. 
16 This was done thrice: and the 
vessel was received up again inta 
heaven. 17 Now while Peter doubted 
in himself what this vision which he 
had seen should mean, behold, the men 
which were sent from Cornelius had 
made enquiry for Simon’s house, and 
stood before the gate, 18 And called, 
and asked whether Simon, which way 
surnamed Peter, were lodged there. 
Cornelius had received positive orders from - 


heaven to send for Peter, whom otherwise he 


had not heard of, or at least not heeded ;. but 
here is another difficulty that lies in the way 
of bringing them together—the question is 
whether Peter will come to Cornelius when. 
he is sent for; not as if he thought it below 
him to come ata beck, or as if he were afraid 
to preach his doctrine to a polite man as Cor-. 
nelius was: but, it sticks at a point of con- 
science. Cornelius is a very worthy man, 
and has many good qualities, but he is a 
Gentile, be is not circumcised; and, because 
God in his law had forbidden his people to 
associate with idolatrous nations, they would 
not keep company with any but those of their 
own religion, though they were ever so de- 
serving, and they carried the matter so far 
that they made; even the involuntary touch of 
a Gentile to contract a ceremonial pollution, 
John xviii. 28. Peter had not got over this : 


stingy bigoted notion of his countrymen, and 
therefore will be shy of coming to Cornelius, 
Now, to remove this difficulty, he $a vision 


here, to prepare him to receive the message 
sent him by Cornelius, as Ananias had to pre- 


the Old Testament had spoken plainly of the 
bringing in. of the Gentiles into the church 


oe ee ee Oe 


Cafes Url ae 


Ss ee 


i 


ote teers 
; , 2 pra c ‘ CHAP. x 
st had given plain intimations of it when | sensible, of external thi 
rdered them to teach all nations ; and 
* even Peter himself, who knew so much 
of his Master’s mind, could not understand 
_ it, till it was here revealed by vision, that 
the Gentiles should be fellow-heirs, Eph. iii. 6. 

Now here observe, * ig 

J. The circumstances of this vision. 


. He quite lost 
himself to this world, and so had his mind 
entireiv free for converse with divine things ; 
as Adam in innocency, when the deep sleep 
fell upon him. The more clear we get of the 
world, the more near we get to heaven: 
whether Peter was now in the body or out of 
the body he could not himself tell, much less 
V. It was when the messengers sent from |can we, 2 Cor. xii. 2,3. See Gen. xv. 12; 
Cornelius were now-nigh the city,v.9. Peter{Acts xxii. 17. 2. He saw heaven opened, 
" knew nothing of their approach, and they |that he might be sure that his authority to go 
knew nothing of his praying ; but he that |to Cornelius was indeed from heaven—that 
knew both him and them was preparing |it was a divine light which altered his senti- 
things for the interview, and facilitating the |ments, and a divine power which gave him 
his commission. The opening of the hea- 
vens signified the opening of a mystery that 
had been hid, Rom. xvi. 25. 3. He sawa 
great sheet full of ali manner of living crea- 


end of their negociation. To all God’s pur- 
poses there is a time, a proper time ; and he 
_ is pleased often to bring things to the minds 
of his ministers, which they had not thought : 
+ of, just then when they have occasion to use | tures, which descended from heaven, and was 
them. ‘ let down to him to the earth, that is, to the 
2. It-was when Peter went up upon the house-| roof of the house where he now was. Here 
top to pray, about noon. (1.) Peter was| were not only beasts of the earth, but fowls 
‘in prayer, much im secret prayer,though | of the air, which might have flown away, 
he had a great deal of public work upon his) laid at his feet; and not only tame beasts, 
hands. (2:) He prayed about the siath hour,; but wild. Here were no fishes of the sea, 
_aceordmg to David’s example, who, notonly| because there were none of them in particular 
morning and evening, but at noon, addressed unclean, but whatever had fins and scales 
_ himself to God by prayer, Ps. lv. 17. From} was «lowed to be eaten. Some make this 
- morning tonightweshouldthinkto betoolong | sheet, thus filled, to represent the church of 
- tobe without meat ; yet who thinks it is too Christ. It comes down from heaven, from 
long to bewithout prayer? (3-) He prayed upon heaven opened, not only to send it down 
4 the house-top ; thither he retired for privacy, | (Rev. yxi. 2), but to receive souls sent up 
where he could neither hear nor be heard,/from it It is knit at the fourcorners, te 
_ and so might avoid both distraction and os- receive those from all parts of the worid that 
tentation. There, upon the roof of the house, ‘are willing to be added to it; and to. retain 
he had a full view of the heavens, which| and keep those safe that are taken into it, 
might assist his pious adoration of the God| that they may not fall out; and in this we 
he prayed to; and there he had also a full} find some of all countries, nations, and lan- 
view of the city and country, which might | guages, without any distinction of Greek or 
assist his pious compassion of the people he | Jew, or any disadvantage put upon Barba- 
prayed for. (4.) He had this vision imme- rian or Scythian, Col. iii.11. The net of the 
Histely after he had prayed, as an answer to | gospel encloses all, both bad and good, those 
his prayer for the spreading of the gospel, | that before were clean and unclean. Or it 
_ and because the ascent of the heart to God) may be applied to the bounty of the divine 
in prayer is an excellent preparative to re-| Providence, which, antecedently to the prohi- 
F _ ceive the discoveries of the divine grace and| bitions of the ceremonial law, had given to 
favour. , , ‘man a liberty to use all the creatures, to which 
3. It was when he became very hungry, by the cancelling of that law we are now re- 
_ and was waiting for his dinner (v. 10); pro-{ stored. By this vision we are taught to see 
_ bably he had not that day eaten before,| all the benefit and service we have from the 
_ though douibtless he had prayed before ; and; inferior creatures coming down to us from 
_ now he would have eaten, 79c\e yevcacPa:—he| heaven; it is the gift of God who made 
_ would have tasted, which intimates his great| them, made them fit for us, and then gave to 
' moderation and temperance in eating. When| man a right to them, and dominion over 
he was very hungry, yet he would be content| them. Lord, what is man that he shoula 
with a little, with a taste, and would not fly| be thus magnified! Ps. vii. 4—8. How 
xpon the spoil. Now this hunger was a| should it double our comfort in the creatures, 
‘proper inlet to the vision about meats, as|and our obligations to serve God in the use 
Christ’s hunger in the wilderness was to Sa-| of them, to see them thus let down to us out 
tan’s temptation to turn stones into bread. | of heaven! 4. He was ordered by a voice 
I. The vision itself, which was not so| from heaven to make use of this plenty and 
iti as that to Cornelius, but more figura-| variety which God had sent him (v. 13) 
tive and enigmatical, to make the deeper im-| “ Rise, Peter, kill and eat: without putting 
ession. 1. He f¢llintoa trance or ecstasy,| any difference between clean and unclean, 
not of terror, but of contemplation, with sake which thou hast most mind to.” The 
which he was so entirely swallowed up ag. Jistinction of meats which the law made was 
_not only not to be regardful, but not to be intended te puta difference between Jew and 


a 


en 


Beter's »$ 
Gentile. that it might be difficut to them to 
dine and sup with a Gentile, because they 
would have that set before them which they 
were not allowed to eat; and now the taking 
off of that prohibition was a plain allowance 
to converse with the Gentiles, and to be free 
and familiar with them. Now they might 
fare as they fared, and therefore might eat 
with them, and be fellow-commoners with 
them. 5. He stuck to his principles, and 
would by no means hearken to the motion, 
though he was hungry (v. 14): Not so, Lord. 
Though hunger will break through stone 
walls, God’s laws should be to us a stronger 
fence than stone walls, and not so easily 
broken through. And he will adhere to God’s 
laws, though he has a countermand by a 
voice from heaven, not knowing at first but 
that Kill, and eat, was a command of trial 
whether he would adhere to the more sure 
word, the written law ; and if so his answer 
had been very good, Not so, Lord. 'Tempta- 
tions to eat forbidden fruit must not be par- 
leyed with, but peremptorily rejected ; wemust 
startle at the thought of it: Not so, Lord. The 
reason he gives is, “ For I have never eaten any 
thing that is common or unclean ; hitherto I 
have kept my integrity in this matter, and 
will still keep it.” If God, by his grace, has 
preserved us from gross sin unto this day, 
we should use this as an argument with our- 
selves to abstain from all appearance of evil. 
So strict were the pious Jews in this matter, 
that the seven brethren, those glorious mar- 
tyrs under Antiochus, choose rather to be 
tortured to death in the most cruel manner 
that ever was than to eat swine’s flesh, be- 
cause it was forbidden by thelaw. No won- 
der then that Peter says it with so much 
pleasure, that his conscience could witness 
for him that he had never gratified his: appe- 
tite with any.forbidden food. 6. God, by a 
second voice from heaven, proclaimed the re- 
peal of the law in this case (v. 15): What 
God hath cleansed, that call thou not common. 
He that made the law might alter it when he 
pleased, and reduce the matter to its first 
state. God had, for reasons suited to the Old- 
Testament dispensation, restrained the Jews 
from eating such and such meats, to which, 
while that dispensation lasted, they were 
obliged in conscience to submit; but he 
has now, for reasons suited to the New-Tes- 
tament dispensation, taken off that restraint, 
and set the matter at large—has cleansed 
that which was before polluted to us, and we 
ought to make use of, and stand fast in, the 
liberty wherewith Christ has made us free, and 


not call that common or unclean which God | from’ Cornelius were just now come to the 


has now declared clean. Note, We ought to 
welcome it as a great mercy that by the gos- 
pel of Christ we are freed from the distinc- 
tion of meats, which was made by the law 
of Moses, and that now every creature of God 
ts good, and nothing to be refused ; not so 
much because hereby we gain the use of 
swine’s flesh, hares, rabbits, and other plea- 


“SE AOISS eae 


sant and wholesome foc 
chiefly because conscience 
from a yoke in things of this ne 
might serve God without fear. 

gospel has made duties which w 
the law of nature, yet it has not, li 
of Moses, made sins that were not so 


we must not call common; but whether © 
Peter’s refusal was repeated the second and‘ 
third time is not certain; surely it was not, — 
when his objection had the first time received — 
such a satisfactory answer. The trebling of — 
Peter’s vision, likethe doubling of Pharach’s — 
dream, was to show that the thing was certain, — 
and engage him to take so much the more 
notice of it. The instructions given us in 
the things of God, whether by the ear inthe — 
preaching of the word, or by the eye in sa. 
craments, need to be often repeated ; precept 
must be upon precept, and line uponline. But ’ 
> 
a 


y 

“t 
: 

" 


at last the vessel was received up into heaven. 
Those who make this vessel to represent the 
church, including both Jews and Gentiles, — 
as this did both clean and unclean creatures, 
make this very aptly to signify the admission 
of the believing Gentiles into the church, and 
into heaven too, into the Jerusalem above. 
Christ has opened the kingdom of heaven to all 
believers, and there we shall find, besides — 
those that are sealed out of all the tribes of 
Israel, an innumerable company out of every — 
nation (Rev. vii. 9) ; but they are such as God ~ 
has cleansed. by : 
III. The providence which very oppor- 
tunely explained this vision, and gave Peter to 
understand the intention of it, v.17, 18. 1. 
What Christ did, Peter knew not just then © 
(John xiii. 7): He doubted within himself what — 
this vision which he had seen should mean. He 
had no reason to doubt the truth of it, that 
it was a heavenly vision; all his doubt was — 
concerning the meaning of it. Note, Christ — 
reveals himself to his people by degrees, and — 
not all at once; and leaves them to doubt 
awhile, toruminate upon a thing, and debate — 
it to and froin their own minds, before he — 
clears it up to them. 2. Yet he was made to 
know presently, for the men who were sent 


house, and were at the gate enquiring whether 
Peter lodged there; and by their errand it 
will appear what was the meaning of this 
vision. Note, God knows what services are 
before us, and therefore how to prepare us; 
and we then better know the meaning of what 
he has taught us when we find what occasion — 
we have to make use of it. 


I a ee ee 


friends. 25 And as Peter was coming that would be taught the things of God must 


a 


at his feet, and worshipped him. 


therefore, and get thee down, and go 
with them, doubting nothing: for I 
have sent them. 21 Then Peter 


went down to the men which were 


sent unto him from Cornelius ; and 
said, Behold, I am he whom ye seek: 
what is the cause wherefore ye are 
come? 22 And they said, Cor- 
nelius the centurion, a just man, and 
one that feareth God, and of good 
report among all the nation of the 
Jews, was warned from God by a 
holy angel to send for thee into his 


. house, and to hear words of thee. 


23 Then called he them in, and 
lodged them. And on the morrow 
Peter went away with them, and cer- 


tain brethren from Joppa accom- 


panied him. 24 And the morrow 
after they entered into Cesarea. And 
Cornelius waited for them, and had 
ealled together his kinsmen and near 


in, Cornelius met him, and fell down 
26 
But Peter took him up, saying, Stand 
up; I myself also am a man. 27 
And as he talked with him, he went 
in, and found many that were come 


together. 28 And he said unto them, 


Ye know how that it is an unlawful 
thing for a man that is a Jew to keep 
company, or come unto one of an- 
other nation; but God hath showed 
me that I should not call any man 
common or unclean. 29 Therefore 
came I unto you without gainsaying, 
as soon as I was sent for: I ask 
therefore for what intent ye have 
sent for me? 30 And Cornelius said, 
Four days ago I was fasting until this 
hour; and at the ninth hour I prayed 
in my house, and, behold, a man 
stood before me in bright clothing, 
31 And said, Cornelius, thy prayer is 
heard, and thine alms are had in re- 
membrance in the sight of God. 32 


Send therefore to Joppa, and call hi- 


ther Simon, whose surname is Peter; 
he is ladged in the house of one Simon 
a tanner by the sea side: who, when 


oe ee 


CHAP. X. 


a P| UEP ee ye 


go to Cornelius 


33 Immediately therefore I sent to 
thee; and thou hast well done that 
thou art come. Now therefore are 
we all here present before God, to 
hear all things that are commanded 


thee of God. 


We have here the meeting between Peter 
the apostle, and Cornelius the centurion. 
Though Paul was designed to be the apostle 
of the Gentiles, and to gather in the harvest 
among them, and Peter to be the apostle of the 
circumcision, yet 1t is ordered that Peter shall 
break the ice, and reap the first-fruits of the 
Gentiles, that the believing Jews, who retained 
too much of the old leaven of ill-will to the 
Gentiles, might be the better reconciled to 
their admission into the church, when they 
were first brought in by their own apostle, 
which Peter urges against those that would 
have imposed circumcision upon the Gentile 
converts (ch. xv. 7), You know that God made 
choicé among us that the Gentiles by my mouth 
should hear the word of the gospel. Now here, 

I. Peter is directed by the Spirit to ge 
along with Cornelius’s messengers (v. 19 
20), and this is the exposition of the vision; 
now the riddle is unriddled: While Peter 
thought on the vision ; he was musing upon it, 
and then it was opened to him. Note, Those 


think on those things; those that would un- 
derstand the scriptures must meditate in them 
day and night. He was at a loss about it, 
and then had it explained, which encourages 
us, when we know not what to do, to have 
our eyes up unto God for direction. Observe, 
1. Whence he had the direction. The Spirit 
said to him what he should do. It was not 
spoken to him by an angel, but spoken in 
him by the Spirit, secretly whispering it in 
his ear as it were, as God spoke to Samuel 
(1 Sam. ix. 15), or impressing it powerfully 
upon his mind, so that he knew it to be a 
divine afflatus or inspiration, according to the 
promise, John xvi. 13. 2. What the direc- 
tion was. (1.) He is told, before any of the 
servants could come up to tell him, that three 
men below want to speak with him (v. 19), 
and he must arise from his musings, leave off 
thinking of the vision, and go down to them, 
v. 20. Those that are searching into the 
meaning of the words of God, and the visions 
of the Almighty, should not be always poring, 
no, nor always praying, but should sometimes 
look abroad, look about them, and they may 
meet with that which will be of use to them 
in their enquiries ; for the scripture is in the 
fulfilling every day. (2.) He is ordered to 
go along with the messengers to Cornelius, 
though he was a Gentile, doubting nothing, 
He must not only go, but go cheerfully, 
without reluctance or hesitation, or any scru- 
ple concerning the lawfulness of it; not 
doubting whether he might go, no, nor whe- 


‘he cometh, shall speak unto thee.'ther he ought to go; for it was his duty, 


a 


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Peteryoss 


“Go with them, for 1 have sent them ; 
will bear thee out in going along with them, 
however thou mayest be censured for it.” 
Note, When we see our call clear to any ser- 


vice, we should not suffer ourselves to be’ 


perplexed with doubts and scruples concern- 
ing it arising from former prejudices or pre- 


possessions, or a fear of men’s censure. Let 


every man be fully persuaded in his own mind, 
and prove his own work. 

Il. He receives both them and their mes- 
‘sage: He went down to them, v. 21. So far 
was he from going out of the way, or refusing 
to be spokerf with, as one that was shy of 
them, or making them tarry, as one that took 
state upon him, that he went to them himself, 
told them he was the person they were en- 
quiring for. And, 1. He favourably receives 
their message; with abundance of openness 


- and condescension he asks what their business 


is, what they have to say to him: What is 
the cause wherefore you are come? and they 
tell him their errand (v. 22): ‘ Cornelius, an 
officer of the Roman army, a very honest 
gentleman, and one who has more religion 
than most of his neighbours, who fears God 
above many (Neh. vii. 2), who, though he is 
not a Jew himself, has carried it so well that 
he is of good report among all the people of 
the Jews—they will all give him a good word, 
for a conscientious, sober, charitable man, so 
that it will be no discredit to thee to be seen 
in his company—he was warned from God,” 
ExpnparicOn—‘he had an oracle from God, sent 
to him by.an angel”’ (and the lively oracles of 
the law of Moses were given by the disposi- 
tion of angels), “‘ by which he was ordered to 
send for thee to his house (where he is ex- 
pecting thee, and ready to bid thee welcome), 
and to hear words of thee: they know not 
what words, but they are such as he may 
hear from thee, and not from any one else so 
well.” Faith comes by hearing. When Peter 
repeats this, he tells us more fully, they are 
words whereby thou and all thy house shall be 
saved, ch. xi..14. “Come to him, for an 
angel bade him send for thee: come to him, 
for he is ready to hear and receive the saving 
words thou hast to bring to him.” 2. He kindly 
entertained the messengers (v. 23): He called 
them in, and lodged them. He did not bid 
them go and refresh and repose themselves 
in an inn at their own charge, but was him- 
self at the charge of entertaining them in his 
own quarters. What was getting ready for 
him (v. 10) they should be welcome to share 
in; he little thought what company he should 
have when he bespoke his dinner, but God 
foresaw it. Note, It becomes Christians and 
ministers to be hospitable, and ready, accord- 
ing as their ability is, and there is occasion 
for it, to entertain strangers. Peter lodged 
them, though they were Gentiles, to show 
how readily he complied with the design of the 
vision in eating with Gentiles; for he imme- 
diately took them to eat with him. Though 
they were two of them servants, and the 


THE. . 
and I | other a common seldi 


By eed ah 6) 
AQIS, eee 


not below him to take the 
Probably he did it that he mig 
talk with them about Cornelius: 
for the apostles, though they 
from the Spirit, yet made use of 


formation, as they had occasion for it. 


III. He went with them to Cornelius, wh 
he found ready to receive and entertain hi 


1. Peter, when he went with them, “was > 
accompanied by certain brethren from Joppa, 


where he now was, v. 23. Six of them went 


along with him, as we find, ch. xi. 12. Either 
Peter desired their company, that they might — 


be witnesses of his proceeding cautiously 


with reference to the Gentiles, and of the — 


good ground on which he went, and therefore 
he invited them (ch. xi. 12), or they offered 


their service to attend him, and desired they 
might have the honour and happiness of being — 


his fellow-travellers. This was one way in 


which the primitive Christians very much — 

showed their respect to their ministers: they 

accompanied them in their journeys, to keep 
Bes 


them in countenance, to be their 


and, as there was occasion, to minister to_ 


doing them service, but of heir 
by their converse. It is a pity that t 
who have skill and will to do good to others 
by their discourse* should want an opportu- 
nity for it by travelling alone. 2. Cornelius, 
when he was ready to receive him, Aad got 
some friends together of Cesarea, It seems, 
it was above a day’s journey, nearly two, 
from Joppa to Cesarea; for it was the day 


them; with a further prospect not pete 
(ee 


after they set out that they entered into Cesa- 


rea (v. 24), and the afternoon of that day, v. 


30. It is probable that they travelled on foot ; 
the apostles generally did so. Now when 


they came into the house of Cornelius Peter 
found, (1.) That he was expected, and this 
was an encouragement to him. Cornelius 
waited.for them, and such a guest was worth 


waiting for; nor can I blame him if he waited — 
‘with some impatience, longing to know what 


that mighty thing was which an angel bade 
him expect to hear from Peter. (2.) That he 
was expected by many, and this was a further 
encouragement to him. As Peter brought 
some with him to partake of the spiritual gift 
he had now to dispense, so Cornelius had 
called together, not only his own family, but 
kinsmen and near friends, to partake with him 
of the heavenly instructions he expected from 
Peter, which would give Peter alanger oppor- 
tunity of doing good. Note, We should not 
covet to eat our spiritual morsels alone, Job 
xxxi. 17. It ougnt to be both given and 
taken as a piece of kindness and respect to 
our kindred and friends to invite them to join 
with us in religious exercises, to go with us 
to hear a sermon. What Cornelius ought to 
do he thought his kinsmen and friends ought 
to do too; and therefore let them come and 
hear it at the first hand, that it may be no 


surprise to them to see him change upon it. — 
; v 


» wae 


at those 


-* 


Peter and Corneliua. 


1.. Peter declares the direction God gave 
Peter and Cornelius, in which we have, 1.| to him to come to those Gentiles, v. 28, 29 
- The profound and mdeed undue respect and | They knew it had never been allowed by the 

honour which Cornelius paid to Peter (v. 25): | Jews, but always looked upon as an unlawful 


He met him as he was coming in, and instead 


of takmg him in his arms, and embracing 


him as a friend, which would have been very 
aeceptable to Peter, he fell down at his feet, 
and worshipped him ; some think, as a prince 
and a great man, according to the usage of 
the eastern countries; others think, as an in- 
earnate deity, or as if he took him to be the 
Messiah himself. His worshippmg a man 
was indeed culpable; but, considering his 
present ignorance, it was excusable, nay, and 
it was an evidence of something in him that 
was very commendable—and that was a great 
veneration for divine and heavenly things: 
no wonder if, till he was better informed, he 
took him to be the Messiah, and therefore 
worshipped him, whom he was ordered to 
send for by an angel from heayen. But the 
worshipping of his pretended successor, who 
is not only a man, but 2 sinful man, the man 
of sin himself, is altogether inexcusable, and 
such an absurdity as would be incredible if 
we were not told before that all the world 
would worship the beast, Rev. xill. 4. 2. 
Peter’s modest and indeed just and pious 
refusal of this honour that was done him (v. 
26): He took him up into his arms, with his 
own hands (though time was when he little 
thought he should ever either receive so much 
respect from or show so much affection to an 
uncircumcised Gentile), saying, “‘ Stand up, I 
myself also am aman, and therefore not to be 
worshipped thus.” The good angels of the 
churches, like the good angels of heaven, 
cannot bear to have the least of that honour 
shown to them which is due to God only. See 
thou do it not, saith the angel to John (Rev. xix. 
10; xxii. 9), and in like manner the apostle 
to Cornelius. How careful was Paul that no 
man should think of him above what he saw in 
fim! 2 Cor. xii. 6. Christ’s faithful servants 
could better bear to be vilified than to be dei- 
fied. Peter did not entertain a surmise that 
his respect for him, though excessive, 

ight contribute to the success of his preach- 
ing, and therefore if he will be deceived let 
him be deceived; no, let him know that 
Peter is a man, that the treasure is in earthen 
vessels, that he may value the treasure for its 
own sake. 

Y. The account which Peter and Cornelius 
give to each other, and to the company, of 
the hand of Heaven in bringing them to- 
gether: As he talked with him—curopd<<v 
atzw, he went in, v. 27. Peter went in, 
talking familiarly with Cornelius, endeayour- 


. ing, by the freedom of his converse with him, 


to take off something of that dread which he 
seemed to have of him; and, when he came 


_ In, he found many that were come together, 


more than he expected, which added so- 


to this service. Now, 


thing, a@éuer6v—an abomination, for a man 
that is a Jew, a native Jewas I am, to keep 
company or come unto one of another naticn, 
a ‘Stranger, an uncircumcised Gentile. It 
was not made so by the law of God, but by 
the decree of their wise men, which they 
looked upon to be no less binding. They 
did not forbid them to converse or traffic 
with Gentiles in the street or shop, or upon 
the exchange, but to eat with them. Even 
in Joseph’s time, the, Egyptians and He. 
brews could not eat together, Gen. xliii. 32. 
The three children would not defile themselves 
with the king’s meat, Dan.i. 8. They might 
not come into the house of a Gentile, for 
they looked upon it to be ceremonially pol- 
luted. Thus scornfully did the Jews look 
upon the Gentiles, who were not behindhand 
with them in contempt, as appears by many 
passages in the Latin poets. ‘But now,” 
saith Peter, ‘‘ God hath shown me, by a vision, 
that I should not call any man common o1 
unclean, nor refuse to converse with any may 
for the sake of his country.” Peter, whe 
had taught his new converts to save them. 
selves from the untoward generation of wicked 
men (ch ii. 40), is now himself taught te 
joim himself with the towardly generation of 
devout Gentiles. Ceremonial characters were 
abolished, that more regard might be had to 
moral ones. Peter thought it necessary to 
let them know how he came to change his 
mind in this matter, and that it was bya 
divine revelation, lest he should be upbraid- 
ed with it as having used lightness. God 
having thus taken down the partition-wall, 
(1.) He assures them of his readmess to do 
them all the good offices he could; that, 
when he kept at a distance, it was not out 
of any personal disgust to them, but only be- 
cause he wanted leave from heaven, and, 
having now received permission, he was at their 
service: ‘‘ Therefore came I unto you without 
gainsaying, as soon as I was sent for, ready 
to preach the same gospel to you that I have 
preached to the Jews.” The disciples of 
Christ could not but have some notion of the 
preaching of the gospel to the Gentiles, but 
they imagined it must be only to those Gen- 
tiles that were first proselyted to the Jewish 
religion, which mistake Peter acknowledges 
was not rectified. (2.) He enquires where- 
in he might be serviceable to them: “I ask, 
therefore, for what intent you have sent for 
me? What do you expect from me; or what 
business have you with me?” Note, Those 
that desire the help of God’s ministers ought 
to look well to it that they propose right ends 
to themselves in it, and do it with a good 
intention. 

2. Cornelius declares the directions God 


_ lemnity, as well as opportunity of doing good, | gave to him to send for Peter, and that it 
i was purely in obedience to those directions 


mh) bi annt ae, = 
De tac 4 4 


x 3 ay Bees = 
_—_~" + 
4 


Interview between Peter — 
that he had sent for him. Then we are right 
in our aims, in sending for and attending on 
a gospel-ministry, when we do it with a re- 
gard to the divine appointment instituting 
that ordinance and requiring us to make use 
of it. Now, 

(2.) Cornelius gives an account of the 
angel’s appearing to him, and ordering him 
to send for Peter; not as glorying in it, but 
as that which warranted his expectation of a 
message from heaven by Peter. [1.] He 
tells how this vision found him employed 
-(v. 30): Four days ago I was fasting until this 

hour, this hour of the day that it is now when 
Peter came, about the middle of the after- 
noon. By this it appears that religious 
fasting, in order to the greater seriousness 
and solemnity of praying, was used by de- 
vout people who were not Jews; the king of 
Nineveh proclaimed a fast, Jonah ni.5 Some 
give these words another sense: From four 
days ago I have been fasting until this hour ; 
as if he had eaten no meat, or at least no meal, 
from that time to this. But it comes in as an 
introduction to the story of the vision; and 
therefore the former must be the meaning. 
He was at the ninth hour praying in his house, 
not in the synagogue, but at home. I will 
that men pray wherever they dwell. His 
praying in his house intimates that it was not 
a secret prayer in his closet, but in a more 
public room of his house, with his family 
about him; and perhaps after prayer he re- 
tired, and had this vision. Observe, At the 
ninth hour of the day, three of the’clock in 
the afternoon, most people were travelling or 
trading, working in the fields, visiting their 
friends, taking their pleasure, or taking a 
nap after dinner ; yet then Cornelius was at 
his devotions, which shows how much he 
made religion his business; and then it was 
that he had this message from heaven. Those 
that would hear comfortably from God must 
be much in speaking to him. [2.] He de- 
scribes the messenger that brought him this 
message from heaven: There stood a man be- 
fore me in bright clothing, as Christ’s was 
when he was transfigured, and that of the 
two angels who appeared at Christ’s resur- 
rection (Luke xxiv. 4), and at his ascension 
(ch. i. 10), showing their relation to the world 
of light. [3.] He repeats the message that 
was sent to him (v. 31, 32), just as we had it, 
v. 4—6. Oniy here it is said, Thy prayer is 
heard. We are not told what his prayer 
was; hut if this message was an answer to 
it, and it should seem it was, we may sup- 
pose that finding the deficiency of natural 
light, and that it left him at a loss how to 
obtain the pardon of his sin and the favour 
of God, he prayed that God would make 
some further discoveries of himself and of the 
way of salvation to him. “ Well,” saith the 
angel, ‘‘send for Peter, and he shall give 
thee such a discovery.” 

(2.) He declares his own and his friends’ 
readiness 40 receive the message Peter had to 


"THE ACTS, 


£ * tad ee 

hs 
deliver (v. 33): Immedia 
to tnee, as I was directed, a 
done that thou hast come to us, 
Gentiles. Note, Faithful mini: 
come to people that are willing and desirous | 
to receive instruction from them; to come — 
when they are sent for; it is as good a deed 
as they cando. Well, Peter is come todo 
his part; but will they do theirs? Yes. — 
“Thou art here prepared to speak, and we — 
are here prepared to hear,” 1 Sam. iii. 9,10. 
Observe, [J.] Their religious attendance 
upon the word: “ We are all here present be- 
fore God ; we are here in a religious manner, 
are here as worshippers” (they thus compose 
themselves into a serious solemn frame of 
spirit): “therefore, because thou art come to 
us by such a warrant, on such an errand, be- 
cause we have such a price in our hand as we 
never had before and perhaps may never have 
again, we are ready now at this time of wor _ 
ship, here in this place of worship” (though 
it was in a private house); “we are present, 
mapespev—we are at the business, and are 
ready to come at a call.”” If we would have 
God’s special presence at an ordinance, we 
must be there with a special presence, an or- 
dinance presence: Here lam. “ We are all 
present, all that were invited; we, and all 
that belong to us; we, and all that is within 
us.” The whole of the man must be present _ 
not the body here, and the heart, with the 
fool’s eyes, in the ends of the earth. But 
that which makes it indeed a religious at- 
tendance is, We are present before God. In 
holy ordinances we present ourselves unto 
the Lord, and we must be as before him, as 
those that see his eye upon us. [2.] The 
intention of this attendance: “ We are pre- 
«sent to hear all things that are commanded thee 
of God, and given thee in charge to be de- — 
livered to us.” Observe, First, Peter was 
there to preach all things that were com- 
manded him of God; for, as he had an am- 
ple commission to preach the gospel, so he 
had full instructions what to preach. Second- 
ly, They were ready to hear, not whatever he 
pleased to say, but what he was commanded 
of God to say. The truths of Christ were 
not communicated to the apostles to be pub- 
lished or stifled as they thought fit, but en- 
trusted with them to be published to the 
world. ‘‘ We are ready to hear all, to come 
at the beginning of the service and stay to 
the end, and be attentive all the while, else 
how can ‘we hear all? We are desirous to 
hear all that thou art commissioned to preach, 
though it be ever so displeasing to flesh and 
blood, and ever so contrary to our former 
notions or present secular interests. We are 
ready to hearall, and therefore let nothing be 
kept back that is profitable for us.” 


t 


34 Then Peter opened his mouth, 
and said, Of a truth I perceive that 
God is no respecter of persons: 35 


ns 
we 


Ax ” : 


Sine of 
in every né 
and worketh righteousness, is 


accepted with him. 36 The word 


which God sent unto the children of 
Israel, preaching peace by Jesus 
Christ (he is Lord of all): 37 That 
word, I say, ye know, which was 
published throughout all Judzea, and 
began from Galilee, after the baptism 
which John preached; 38 How God 
anointed Jesus of Nazareth with the 
Holy Ghost and with power: who 
went about doing good, and healing 
all that were oppressed of the devil; 
for God was with him. 39 And we 
are witnesses of all things which he 
did both in the land of the Jews, and 
in Jerusalem; whom they slew and 
hanged on a tree: 40 Him God 
raised up the third day, and showed 
him openly; 41 Not to all the 
people, but unto witnesses chosen 
before of God, even to us, who did 
eat and drink with him after he rose 
from the dead. 42 And he com- 
manded us to preach unto the people, 
and to testify that it is he which was 
ordained of God to be the Judge of 
quick and dead. 43 To him give all 
the prophets witness, that through 
his name whosoever believeth in him 
shall receive remission. of sins. 


We have here Peter’s sermon preached to 


- Cornelius and- his friends: that is, an ab- 


stract or summary of it; for we have reason 


_ to think that he did with many other words 
testify and exhort to this purport. 


It is in- 


_ timated that he expressed himself with a 


a al 


great deal of solemnity and gravity, but with 
freedom and copiousness, in that phrase, he 
opened his mouth, and spoke, v.34. O ye 
Corinthians, our mouth is open to you, saith 
Paul, 2 Cor. vi. 11. ‘‘ You shall find us 
communicative, 1f we but find you inqui- 
sitive.” Hitherto the mouths of the apostles 
had been shut to the uncircumcised Gen- 
tiles, they had nothing to say to them; but 
now God gave unto them, as he did to 
Ezekiel, the opening of the mouth. This ex- 
cellent sermon of Peter’s is admirably suited 
to the circumstances of those to whom he 


_ preached it; for it was a new sermon. 


I. Because they were Gentiles to whom 
he preached. He shows that, notwithstand- 
ing this, they were interested in the gospel 
of Christ, which he had to preach, and en- 
titled to the benefit of it, upon an equal 
footing with the Jews. It was necessary 


that this should be cleared, or else with what 


cee Bye. F 
tion he that feareth | comfort could either he preach or they hear? 


ee ee A ei ee * 


CHA 


« > 

house of Cornelrur. 
He therefore lays down this as an undoubted 
principle, that God is no respecter of persons ; 
doth not know favour: in judgment, as the 
Hebrew phrase is; which magistrates are 
forbidden to do (Deut. i. 17; xvi. 19; 
Proy. xxiv. 23), and are blamed for doing, 
Ps. Ixxxii. 2. And it is often said of God 
that he doth not respect persons, Deut. x. 
17; 2 Chron. xix. 7; Job xxxiv. 19; Rom. 
li. 11; Col. ni. 25; 1 Pet.i.17. He doth 
not give judgment in favour of a man for 
the sake of any external advantage foreign 
to the merits of the cause. God never per- 
verts judgment upon personal regards and 
considerations, nor countenances a wicked 
man in a wicked thing for the sake of his 
beauty, or stature, his country, parentage, 
relations, wealth, or honour in the world. 
God, as a benefactor, gives favours arbi- 
trarily and by sovereignty (Deut. vii. 7, 8; 
ix. 5,6; Matt. xx. 10); but he does not, as 
a judge, so give sentence; but, in every 
nation, and under every denomination, he 
that fears God and works righteousness is ac- 
cepted of him, v. 35. The case is plainly 
thus :— 

1. God never did, nor ever will, justify 
and save a wicked Jew that lived and died 
impenitent, though he was of the seed of 
Abraham, and a Hebrew of the Hebrews, and 
had all the honour and advantages that at- 
tended circumcision. He does and will 
render indignation and wrath, tribulation and 
anguish, upon every soul of man that doeth 
evil; and of the Jew first, whose privileges 
and professions, instead of screening him 
from the judgment of God, will but aggra- 
vate his guilt and condemnation. See Rom. 
ii. 3, 8,9, 17. Though God has favoured 
the Jews, above other nations, with the dig- © 
nities of visible church-membership, yet he 
will not therefore accept of any particular 
persons of that dignity, if they allow them- 
selves in immoralities contradictory to their 
profession ; and particularly in persecution, 
which was now, more than any other, the 
national sin of the Jews. 

2. He never did, nor ever will, r--ject or re- 
fuse an honest Gentile, who, tho:igh he has 
not the privileges and advantag’:s that the 
Jews have, yet, like Cornelius, fears God, 
and worships him, and works rig 1teousness, 
that is, is just and charitable towards all men, 
who lives up to the light he has, both ina 
sincere devotion and in a regular conversa- 
tion. Whatever nation he is of, though ever 
so far remote from kindred to the seed of 
Abraham, though ever so despicable, nay, 
though in ever so ill a name, that shall be no 
prejudice to him. God judges of men by 
their hearts, not by their country or parent- 
age; and, wherever he finds an upright man, 
he will be found an upright God, Ps. xviii. 
25. Observe, Fearing God, and working 
righteousness, must go together; for, as 
righteousness towards men is a branch of 


ee 


7 


ee 


. the work of his own hands. 


about meats and days, Rom. xiv. 


nt : Bie 5 


wh o,) G . a + 
ches inthe ¥ 


But, where these are predominant, no doubt 
is to be made of acceptance with God. Not 
that any man, since the fall, can obtain the 
fayour of God otherwise than through the 
mediation of Jesus Christ, and by the grace 
of God in him; but those that have not 
the knowledge of him, and therefore cannot 
have an explicit regard to him, may yet re- 
ceive grace from God for his sake, to fear 
God and to work righteousness ; and wher- 
ever God gives grace to do so, as he did to 
Cornelius, he will, through Christ, accept 
Now, (1.) This 
was always a truth, before Peter perceived it, 
thut God respecteth no man’s person ; it was 
the fixed rule of judgment from the begin- 
ning: If thou doest well, shalt thou not be ac- 
cepted? And, if not well, sin, and the pun- 
ishment of it, lie at the door, Gen. iv. 7. 
God will not ask in the great day what coun- 
try men were of, but what they were, what 
they did, and how they stood affected towards 
him and towards their neighbours ; and, if 
men’s personal characters received neither 
advantage nor disadvantage from the great 
difference that existed between Jews and Gen- 
tiles, much less from any less difference of 
sentiments and practices that may happen to 
be among Christians themselves, as those 
Tt is cer- 
tain the kingdom of God is not meat and drink, 
but righteousness, and peace, and joy in the 
Holy Ghost; and he that in these things 
serveth Christ is accepted of God, and 
ought to be approved of men; for dare we 
reject those whom God doth not? (2.) Yet 
now it was made more clear than it had been ; 
this great truth had been darkened by the 
covenant of peculiarity made with Israel, and 
the badges of distinction put upon them ; the 
ceremonial law was a wall of partition be- 
tween them and other nations ; it is true that 
in it God favoured that nation (Rom. ui. 1, 2; 
ix. 4), and thence particular persons among 
them were ready to infer that they were sure 
of God’s :cceptance, though they lived as 
they listed, and that no Gentile could possi- 
bly be accepted of God. God had said a 
great deal by the prophets to prevent and 
rectify this mistake, but now at length he 
doth it effectually, by abolishing the covenant 
of peculiarity, repealing the ceremonial law, 
and so setting the matter at large, and placing 


both Jew and Gentile upon the same level. 


before God; and Peter is here made to per- 
ceive’ it, by comparing the vision which he 
had with that which Cornelius had. Now in 
Christ Jesus, it is plain, neither circumcision 
availeth any thing, nor uncircumcision, Gal. v. 
6; Col. iii. 11. | 

IJ. Because they were Gentiles inhabiting 
a place within the confines of the land of 
Terael, he refers them to what they them- 


Ache salle pees ei 
Mar P\/ PT AES ae) ae ae eS ae 
‘DHE ACTS ae 


selves ‘could ‘not but 


but to the lost she 
yet they could nae 


gospel went into all parts of the world 
x. 18. That word, that divine word. 
word of power and grace, you know. 


, that 


oi 
What the purport of this word was. Godby — 
it published ihe glad tidings of peace by Jesus 


Christ, so it should be read—ebayyeAhouevog 


cionvny. It is God himself that proclaims 
peace, who justly might have proclaimed war __ 
He lets the world of mankind know that he — 
is willing to be at peace with them through 
Jesus Christ; in him he was reconciling the 
world to himself. (2.) To whom it was sent— 
to the children of Israel, in the first place. 
The prime offer is made to them; this all 
their neighbours heard of, and were ready to 
envy them those advantages of the gospel, 
more than they ever envied them those of — 
their law. Then said they among the heathen, 
The Lord hath done great things for them, 
Ps. .cxxvi. 2. 

2. They knew the several matters of 
relating to this word of the gospel sent to 
Israel. (1.) They knew the baptism of re- 
pentance which John preache pe te of 
introduction to it, and in which the gospel 
first began, Mark i. 1. Theyiaiew what an 
extraordinary man John was, and what a di- 
rect tendency his preaching had to prepare the 
way of the Lord. ‘They knew what great flock- 
ing there was to his baptism, what an interest 
he had, and what he did. (2., ‘key knew 
that immediately after John’s baptism the 
gospel of Christ, that word of peace, was 
published throughout all Judea, and that it took 
its rise from Galilee. ‘The twelve apostles, 
and seventy disciples, and our Master him- 
self, published these glad tidings m all parts 
of the land; so that we may suppose there 
was not a town or village in all the land of 
Canaan but had had the gospel preached in 
it. (3.) They knew that Fess of f Nazareth, 
when he was here upon earth, went about 
doing good. They knew what a benefactor 
he was to that nation, both to the souls and 
the bodies of men; how he made it his busi- 
ness to do good to all, and never did hurt to 
any. He was not idle, but still doing; not 


oe ee 


Ie aes 


es 


ae ae ee 


4 


RE TR ees eee ee ek 
ti ae Ap. eee M ‘ 


reaches in the 
ish, but doing good; did not confine him- 
to one place, nor wait till people came to 
him’ to seek his help, but went to them, went 
about from place to place, and wherever he 


"came he was doing good. Hereby he showed 


that he was sent of God, who is good and does 


good; and does good because he is good: 


and who hereby left not himself without wit- 


ness to the world, in that he did good, ch. xiv. 


17. And in this he hath set us an example 
of indefatigable industry in serving God and 
‘our generation ; for we came into the world 
that we might do all the good we can in it; 
and ‘therein, like Christ, we must always 
abide and abound. (4.) They knew more 
particularly that he healed all that were op- 
pressed of the devil, and helped them from 
under his oppressing power. By this it ap- 
peared not only that he was sent of God, as 
it was a kindness to men, but that he was 
sent to destroy the works. of the devil ; for 
thus he obtained many a victory over him. 
(5.) They knew that the Jews put him to 
death; they slew him by hanging him ona 
tree. When Peter preached to the Jews, he 
said whom you slew; but now that he 
preached to the Gentiles it is whom they 
slew; they, to whom he had done and de- 
signed so much good. All this they knew; 


_ but lest they should think it was only a re- 


port, and was magnified, as reports usually 
are, more than the truth, Peter, for himself 
and the rest of the apostles, attested it (v. 
39): We ure witnesses, eye-witnesses, of all 


_ things which he did ; and ear-witnesses of the 


doctrine which he preached, both in the land 
of the Jews and in Jerusalem, in city and 
vountry. : 

3. They did know, or might know, by 


all this, that he had a commission from 


heaven to preach and act ashe did. This he 
still harps upon in his discourse, and takes all 
occasions to hint ittothem. Let them know, 


1.) That this Jesus is Lord of all ; it comes 
_ inim a parenthesis, but is the principal , ro- 


position intended to be proved, that Jesus 
Christ, by whom peace is made between God 
and man, is Lord of all; not only as God 
over all blessed for evermore, but as Mediator, 
all power both in heaven and on earth is put 


~ into his hand, and all judgment committed to 


him. He is Lord of angels; they are all his 
humble servants. He is Lord of the powers 
of darkness, for he hath triumphed over them. 
He is king of nations, has a power over all 
flesh. He is king of saints, all the children 
of God are his scholars, his. subjects, his 
soldiers. (2.) That. God anointed him with 
the Holy Ghost and with power ; he was both 
authorized and enabled to do what he did by 


a divine anointing, whence he was called 


Christ—the Messiah, the anoiated One. The 
Holy Ghost descended upon him at his bap- 


_ tism, and he was full of power both in preach- 
_ ing and working miracles, which was the seal 
(3.) That God was with | Christ was proved before sufficient witnesses. 
him, 2. 38, His works were wrought in God. | (1.) They were not so by chance, but they 


of a divine mission. 


‘CHAP. X. 


house of Cornelius. 


God not only sent him, but was present with 
him all along, owned him, stood by him, and 
carried him on in all his services and suf 
ferings. Note, Those whom God anoints 
he will accompany ; he wiil himself be with 
those to-whom he has given his Spirit. 

III. Because they had had no more certain 
information concerning this Jesus, Peter de- 
clares to them his resurrection from the dead, 
and the proofs of it, that they might not 
think that when he was slain there was an 
end of him. Probably, they had heard at 
Cesarea some talk of his having risen from 
the dead; but the talk of it was soon silenced 
by that vile suggestion of the Jews, that his 
disciples came by night and stole him away. 
And therefore Peter insists upon this as the 
main support of that word which preacheth 
peace by Jesus Christ. 1. The power by 
which he arose is incontestably divine (. 40)- 
Him God raised up the third day, which not 
only disproved all the calumnies and accusa- 
tions he was laid under by men, but effec- 
tually proved God’s acceptance of the satis- 
faction he made for the sin of man by the 
blood of his cross. He did not break prison, 
but had a legal discharge. God raised him 
up. 2. The proofs of his resurrection were 
incontestably clear; for God showed him 
openly. He gave him to be made manifest— 
tdwKey avrov tugaviy yevecOa, to be visible, 
evidently so; so he appears, as that it ap- 
pears beyond contradiction to be him, and 
not another. It was such a showing of him 
as amounted to a demonstration of the truth 
of his resurrection. He showed him not 
publicly indeed (it was not open in this 
sense), but evidently; not to all the people, 
who had been the witnesses of his death 
By resisting all the evidences he had given 
them of his divine mission in his miracles, 
they had forfeited the favour of being eye- 
witnesses of this great proof of it. ‘Those 
who immediately forged and promoted that 
lie of his being stolen away were justly given 
up to strong delusions to believe it, and not 
suffered to be undeceived by his bemg shown 
to all the people; and so much the greater 
shall be the blessedness of those who have 
not seen, and yet have believed—Nec ille se in 
vulgus edixit, ne impi errore, liberarentur ; 
ut et fides non premio mediocri destinato dif- 
jicultate constaret—He showed not himself to 
the people at large, lest the impious among 
them should have been forthwith loosed from 
their error, and that faith, the reward of 
which is so ample, might be exercised with a 
degree of difficulty —Tertul. Apol. cap. 11. 
But, though all the people did not see him, 
a sufficient number saw him to attest the 
truth of his resurrection. The testator’s de- 
claring his last will and testament needs not 
to be before all the people; it is enough that 
it be done before a competent number of 
credible witnesses; so the resurrection of 


wi. 
~ a or ee 


ae Pe © a 
are 


ee 


a 4 ie pee se 
x PS Ps a ye er 


The effect of : HE 
were chosen before of God to be witnesses of 
it, and, in order to this, had their education 
under the Lord Jesus, and intimate converse 
with him, that, having known him so inti- 
mately before, they might the better be as- 
suredit was he (2.) They had not a sudden 
and transient view of him, but a great deal 
of free conversation with him: They did eat 
and drink with him after he rose from the 
dead. ‘This implies that they saw him eat 
and drink, witness their dining with him at 
the sea of Tiberias, and the two disciples 
supping with him at Emmaus; and this 
proved that he had a true and real body. 
But this was not all; they saw him without 
any terror or consternation, which might 
have rendered them incompetent witnesses, 
for they saw him so frequently, and he con- 
versed with them so familiarly, that they did 
eat and drink with him. It is brought as a 
proof of the clear view which the nobles of 
Israel had of the glory of God (Exod. xxiv. 
11), that they saw God, and did eat and drink. 

IV. He concludes with an inference from 
all this, that therefore that which they all 
ought to do was to believe in this Jesus: he 
was sent to tell Cornelius what he must do, 
and it is this; his praying and his giving 
alms were very well, but one thing he lacked, 
he must believe in Christ. Observe, 

1. Why he must believe in him. Faith 
as reference to a testimony, and the Chris- 
tian faith is built upon the foundation of the 
apostles and prophets, it is built upon the tes- 
fimony given by them. (1.) By the apostles. 
Peter as foreman speaks for the rest, that 
God commanded them, and gave them in 
charge, to preach to the people, and to testify 
concerning Christ; so that their testimony 
was not only credible, but authentic, and 
what we may venture upon. Their testi- 
mony is God’s testimony; and they are his 
witnesses to the world. They do not only 
say it as matter of news, but testify it as 
matter of record, by which men must be 
ppdeed. (2.) By the prophets of the Old 

estament, whose testimony beforehand, not 
only concerning his sufferings, but concern- 
ing the design and intention of them, very 
much corroborates the apostles’ testimony 
concerning them (v. 43): To him give all the 
_ prophets witness. We have reason to think 
that Corneliusand his friends were no strangers 
to the writings of the prophets. Out of the 
mouth of these two clouds of witnesses, so 
exactly agreeing, this word is established. 

2. What they must believe concerning 
him. (1.) That we are all accountable to 
Christ as our Judge’; this the apostles were 
commanded to testify to the world, that this 
Jesus is ordained of God to be the Judge of 
the quick and dead, v.42. He is empowered 
to prescribe the terms of salvation, that rule 
by which we must be judged, to give laws 
both to quick and dead, both to Jew and 
Gentile; and he is appointed to determine 
the everlasting condition of all the children 


CT: ag , 
of men at the great day 
be found alive and of 
raised from the dead. é 
of this, in that he hath ra him fi 
dead (ch. xvii. 31), so that it is the great eon- 
cern of every one of us, in the ‘this, | 
to seek his favour, and to ‘make him our i 
friend. (2.) That if we believe in him we 
shall all be justified by him as our righteous- _ 
ness, v. 43. The prophets, when they spoke _ 
of the death of Christ, did witness this, that’ 
through his name, for his sake, and upon the - 
account of his merit, whosoever believeth in — 
him, Jew or Gentile, shall receive remission 
of sins. his is the great thing we need, 
without which we are undone, and which the _ 
convinced conscience is most inquisitive after, 
which the carnal Jews promised themselves _ 
from their ceremonial sacrifices and purifica- _ 
tions, yea, and the heathen too from their 
atonements, but all in vain; it is to be had 
only through the name of Christ, and only 
by those that believe in his name; and those ~ 
that do so may be assured of it; their sins 
shall be pardoned, and there shall be no con- 
demnation to them. And the remission of — 
sins lays a foundation for all other favours 
and blessings, by taking that out of the way 
which hinders them. If sin be pardoned, all 
is well, and shall end everlastingly well. 
44 While Peter yet spake these — 
words, the Holy Ghost fell on ali 
them which heard the word. 45 — 
And they of the cireumcision which — 
believed were astonished, as many as 
came with Peter, because that on the 
Gentiles also was poured out the gift — 
of the Holy Ghost. 46 FE or they 
heard them speak with tongues, and 
magnify God. Then answered Peter, — 
47 Can any man forbid water, that 
these should not be baptized, which 
have received the Holy Ghost as well — 
as we? 48 And he commanded them ~ 
to be baptized in the name of the © 
Lord. Then prayed they him to — 
tarry certain days. \3 i: $ 
Wehave here the issue and effect of Peter’s 
sermon to Cornelius and his friends. He 
did not labour in vain among them, but they 
were all brought home to Christ. Here we 
have, : tae 
I. God’s owning Peter’s word, by confer- 
ring the Holy Ghost upon the hearers of it, 
and immediately upon the hearing of it 
(v. 44): While Peter was yet speaking thes: 
words, and perhaps designed to say more, he _ 
was happily superseded by visible indications 
that the Holy Ghost, even in his miraculous 
gifts and powers, fell on all those who heard 
the word, even as he did on the apostles at 
first; so Peter saith, ch. xi. 15. Therefore _ 
some think it was with a rushing mighty 


q 


w 


‘ 
_ 


 them—while Peter was preaching. 


= | . 
FORK | Sr et 
and in cloven. tongues, as that was. 
Observe, 1. When the Holy Ghost fell upon 
Thus 
God bore witness to what he said, and accom- 
panied it with a divine power. Thus were 
the signs of an apostle wrought among them, 
2 Cor. xii. 12. Though Petercouldnot give the 
Holy Ghost, yet the Holy Ghost being given 
along with the word of Peter, by this it ap- 
peared he was sent of God. The Holy Ghost 
fell upon others after they were baptized, for 
their confirmation; but upon these Gentiles 
before they were baptized: as Abraham was 


_. justified by faith, being yet in uncircum- 


~ 


bY 


m. 


* 


cision, to show that God is not tied to a me- 
thod, nor confines himself to external signs. 
The Holy Ghost fell upon those that were 
neither circumcised nor baptized; for it is 
the Spirit that quickeneth, the flesh profiteth 
nothing. 2. How it appeared that the Holy 
Ghost had fallen upon them (v. 46): They 
spoke with tongues which they never learned, 
perhaps the Hebrew, the holy tongue; as 
the preachers were enabled to speak the vul- 
gar tongues, that they might communicate 
the doctrine of Christ to the hearers, so, pro- 
bably, the hearers were immediately taught 
the sacred tongue, that they might examine 
the proofs which the preachers produced out 
_ of the Old Testament in the original. Or 
their being enabled to speak with tongues in- 
timated that they were all designed for mi- 
nisters, and by this first descent of the Spirit 
upon them were qualified to preach the gos- 
pel to others, which they did but now re- 
reive themselves. But, observe, when they 
spoke with tongues, they magnified God, they 
spoke of Christ and the benefits of redemp- 
tion, which Peter had been preaching to the 
glory of God. ‘Thus did they on whom the 
Holy Ghost first descended, ch. ii. 11. Note, 
Whatever gift we are endued with, we ought 
to honour God with it, and particularly the 
gift of speaking, and all the improvements of 
it. 3. What impression it made upon the 
believing Jews that were present (v. 45): 
Those of the circumcision who believed were 
astonished—those six that came along with 
Peter; it surprised them exceedingly, and 
perhaps gave them some uneasiness, because 
upon the Gentiles also was poured out the gift 
of the Holy Ghost, which they thought had 
been appropriated to their own nation. Had 
they understood the scriptures of the Old 
Testament, which poimted at this, it would 
not have been such an astonishment to them ; 


of divine providence and grace. 

IL. Peter’s owning God’s work in baptiz- 

ing those on whom the Holy Ghost fell. Ob- 

serve, 1. Though they had received the Holy 
_ Ghost, yet it was requisite they should be 

baptized ; though God is not tied to insti- 


tuted ordinances, we are; and no extraordi- 


nary gifts set us above them, but rather oblige 


_ us so much the more to conform to them. 
_- VoL, VOL 


CHAP. Xx. 


Peter’s sermon 


Some m our days would have argued 
“These are baptized with the Holy Ghost 
and therefore what need have they to be 
baptized with water? It is below them.’ 


No; it is not below them, while water-bap- 


tism is an ordinance of Christ, and the door 
of admission into the visible church, and a 


seal of the new covenant. 2. Though they 
were Gentiles, yet, having received the Holy 
Ghost, they might be admitted to baptism 
(v. 47): Can any man, though ever so rigid 
a Jew, forbid water, that these should not be 
baptized, who have received the Holy Ghost 
as well as we? 'Theargument is conclusive ; 
can we deny the sign to those who have re- 
ceived the thing signified? Are not those 
on whom God has bestowed the grace of the 
covenant plainly entitled to the seals of the 
covenant? Surely those that have received the 
Spirit as well as we ought to receive baptism 
as well as we; for it becomes us to follow 


God’s indications, and to take those into com- ~ 


munion with us whom he hath taken into 
communion with himself. - God hath pro- 
mised to pour his Spirit upon the seed of the 
faithful, upon their offspring; and who then 
can forbid water, that they should not be 
baptized, who have received the promise of 
the Holy Ghost as well as we? Now it ap- 
pears. why the Spirit was given them before 
they were baptized—because otherwise Peter 
could not have persuaded himself to baptize 
them, any raore than to have preached ta 
them, if he had not been ordered to do it by 
a vision; at least he could not have avoided 
the censure of those of the circumcision that 
believed. ‘Thus is there one unusual step o1 
divine grace taken after another to bring the 
Gentiles into the church. How well is it for 
us that the grace of a good God is so much 
more extensive than the charity of some good 
men! 3. Peter did not baptize them himself, 
but commanded them to he baptized, v. 48. It is 
probable that some of the brethren who 
came with him did it by his order, and that 
he declined it for the same reason that Paul 
did—lest those that were baptized by him 
should think the better of themselves for it. 
or he should seem to have baptized in his own 
name, 1 Cor. i. 15. The apostles received 
the commission to go and disciple all nations 
by baptism. Butit was to prayer and the mi- 
nistry of the word that they were to give 
themselves. And Paul says that he was 
sent, not to baptize but to preach, which was 
the more noble and excellent work. The 
business of baptizing was therefore ordinarily 
devolved upon the inferior ministers ; these 
acted by the orders of the apostles, who 
might therefore be said to doit. Qui per 
alterum facit, per seipsum facere dicitur— 
What a man does by another, he may be said 
to do by himself. 

III. Their owning both Peter’s word and 
God’s work in their desire for further advan- 
tage by Peter’s ministry: They prayed him 
to tarry certain days. They could not press 

2M 


id 


him to reside constantly among them—they doubting. 


eat with them. 


rie 


THE 


knew that he had work to do in other places, 
and that for the present he was expected at Jo 
rusalem ; yetthey were not willing he should 
go away immediately, but earnestly begged 
he would stay for some time among them, 


that they might be further instructed by| said unto him, Send’ men to Mi 


him in the things pertaining to the kingdom 
of God. Note, 1. Those who have some ac- 


quaintance with Christ cannot but covet 


more. 2. Even those that have received the 


Holy Ghost must see their need of the mi-| be saved. 


nistry of the word. 
CHAP. XI 


fu this chapter we have, 1. Peter’s necessary v1 wcation of what 
he did in receiving Cornelius and his friends into the church, 


their acquiescence im it, ver- 1—18. Il. The good success of the 
gospel at Antioch, and tlie parts adjacent, ver. 19—2). 


ha : wy 
a 4 A 
Lote. * 


| 


‘whereby thou and all thy house shall — 


é 


carrying on of the good work that was begun at Antioch, | 


by the ministry of Barnabas first, and afterwards of Paul in 
conjanetion with him, and the lasting name of Christian first 
given to the diseiples there, ver. 22—26. IV. A:prediction of au 
approaching famine, and tlie contribution that was made among 
the Gentile converts for the relief of the poor saints in Judea, 
upon that occasion, ver. 27—30._ 


ND the apostles and brethren 

that were in Judea heard ‘that 
the Gentiles had also received the 
word of God. 2 And when Peter 
was come up to Jerusalem, they that 
were of the circumcision contended 
with kim, 3 Saying, Thou wentest 
in to men uncircumcised, and didst 
4 But Peter re- 
hearsed the matter from the begin- 
ning, and expounded 7é by order unto 
them, saying, 5 I was in the city of 
Joppa praying: and in atrance I saw 
a vision, A certain vessel descend, as 
it had been a great sheet, let down 
from heaven by four corners; and it 
came eyen to me: 6 Upon the 


which when f had fastened mine 


eyes, I considered, and saw fourfooted 
beasts of the earth, and wild beasts, 
and creeping things, and fowls of the 
ar. 7 And I heard a voice saying 
unto me, Arise, Peter; slay and eat. 
8 But I said, Not so, Lord: for no- 
thing common or unclean hath at any 
time entered into my mouth. 9 But 
the voice answered me again from 
heaven, What God hath cleansed, 
that call not thoucommon. 10 And 
this was done three times: and all 
were drawn up again into heaven. 
11 And, behold, immediately there 
were three men already come unto 
the house where I was, sent from 
Cesarea unto me. 12 And the spirit 
bade me go with them. nothing 


Forasmuch then as God gave them 
ithe like gift as he did unto us, who 


tered into the man’s. 


a) 


ae 
_ Moreove r t 
thren accompanied me 


he showed us how he ha 
angel in his house, which 


and call for Simon, whose surname 
Peter; 14 Who shall tell thee words, 


15 And as I began to speak, — 


“the Holy Ghost fell on them, as on _ 


us at the beginning. 16 Then re-— 


membered I the word of the Lord, — 
from the censure he lay undér for it among the brethren, and how that he said, John indeed bap- | 


ffl. The | 


- 


tized with water; but ye shall be 
baptized with the Holy Ghost. i7 


believed on the Lord Jesus Christ ; 
what was I, that I could withstand 
God? 18 When they heard these 
things, they held their peace, and 
glorified God, saying, Then hath’ God 


also to the Gentiles granted repent- 


ance unto life. 


The preaching of the gospel to Cornelius 
was a thing which we poor sinners of the 
Gentiles have reason to refléct upon with a 
great deal of joy and thankfulness ; for it was 
the bringing of light to us who sat in dark- 


ness. Now it being so great a surprize to the 


believing as well as the unbelieving Jews, it 
is worth while to enquire how it was received, 
and what comments were made uponit. And 
here we find, wih. 


I. Intelligence was presently brought ot 


it to the church in Jerusalem, and there- 
abouts; for Cesarea was not so far from Je-_ 
rusalem but that they might presently hear of 
it. Some for good-will, and some for ill- 
will, would spread the report of it; so that 
before he himself had returned to Jerusalem 
the apostles and the brethren there and in Ju- 
dea heard that the Gentiles also had received 
the word of God, that is, the gospel of Christ, 
which is not only a word of God, but the 
word of God; for it is the summary and 
centre of all divine revelation. They re- 
ceived Christ’; for his name is called the Word 
of God, Rev. xix. 13. Not only that the 
Jews who were dispersed into the Gentile. 
countries, and the Gentiles who were prose- 
lyted to the Jewish religion, but that the 
Gentiles also themselves, with whom it had 
hitherto been thought unlawful to hold com- 
mon conversation, were takeninto church- 
communion, that they had received the word 


was preached to them, which was a greater 
honour put upon them than they expected. 


Yet I wonder this should seem ‘sttange to 


ae 


of God. That is, 1. That the word of God 


fa 


ae 


s 


“ 


i 


x’, 


el 
§ 
a 


* 


+] 


19se who were themselves commissioned to 
reach the gospel to every creature. But thus 
ten are the prejudices of pride and bigotry 
held fast against the clearest discoveries of 
divine truth. 2. That it was entertained and 
submitted to by them,which was a better work 
wrought upon them than they expected. It 


is likely they had got a notion that if the gos- 


_ pel were preached to the Gentiles it would 
be to no purpose, because the proofs of the 
gospel were fetched so much out of the Old 
Testament, which the Gentiles did not re- 
ceive: they looked upon them as not in- 
clined to religion, nor likely to receive the 
impressions of it; and therefore were sur- 
prized to hear that they had received the 
word of the Lord. Note, We are too apt to 
despair of doing good to those who yet, when 
they are tried, prove very tractable. 

Il. That offence was taken at it by the be- 
lieving Jews (v. 2,3): When Peter had him- 
seif come up to Jerusalem, those that were of 
the circumcision, those Jewish converts that 
still retained a veneration for circumcision, 
contended with him. 'They charged it upon him 
as acrime that he went in to men uncircum- 
cised, and did eat with them ; and thereby they 
think he has stained, if not forfeited, the ho- 
nour of his apostleship, and ought to come 
under the censure of the church: so far were 
they from looking upon him as infallible, or 
asthe supreme head of the church that all 
were accountable to, and he to none. See 
here, 1. How much it is the bane and 
damage of the church, to monopolize it, and 
to exclude those from it, and from the bene- 
fit of the means of grace, that are not in 
every thing as we are. There are narrow 
souls that are for engrossing the riches of the 
church, as there are that would engross the 
riches of the world, and would be placed 
alone in the midst of the earth. These men 
were of Jonah’s mind, who, in a jealousy for 
his people, was angry that the Ninevites re- 
ceived the word of God, and justified himself 
init. 2. Christ’s ministers must not think 
_ it strange if they be censured and quarrelled 
with, not only by their professed enemies, 
but by their professing friends; not only for 
their follies and infirmities, but for their good 
actions seasonably and well done ; but, if we 
have proved our own work, we may have re- 
joicing in ourselves, as Peter had, whatever 
reflections we may have from our brethren. 
Those that are zealous and courageous inthe 
service of Christ must expect to be censured 
by those who, under pretence of being cau- 
tiaus, are cold and indifferent. Those who 
are of catholic, generous, charitable princi- 
_ ples, must expect to be‘censured by such as 
are conceited and strait-laced, whosay, Stand 
4 by thyself, Lam holier than thou. ‘ 

_ IL. Peter gave such a full and fair ac- 
7 count of the matter of fact as was sufficient, 
_ without any further argument or apology, 
_ both to justify him, and to satisfy them (v. 4): 
_ He rehearsed the matter from the beginning 


pS ee 


—— 


LT OE RAE ee ORD OE. 


Sige 


ey 


wey One ae) coy epee eae ae aA 


~ 


_ vindication 
and laid it before them in order, and then 


could appeal to themselves whether he had 


done amiss; for it appeared all along 
God’s own work, and not his. 

1. He takes it for granted that if they had 
rightly understood how the matter was they 
would not have contended with him, but ra- 
ther have concurred with him, and com- 
mended him. And it is a good reason why 
we should be moderate in our censures, and 
sparing of them, because if we rightly un-- 
derstood that which we are so forward to run 
down perhaps we should see cause to run in 
with it. When we see others do that which 
looks suspicious, instead of contending with 
them, we should enquire of them what 
ground they went upon; and, if we have not 
an opportunity to do that, should ourselves 
put the best construction upon it that it will 
bear, and judge nothing before the time. 

2. He is very willing to stand right 1n their 
opinion, and takes pains to give them satis- 
faction. He does not insist upon his being 
the chief of the apostles, for he was far from 
the thought of that supremacy which his 
pretended successors claim. Nor does he 
think it enough to tell them that he is sa- 
tisfied himself in the grounds he went upon, 
and they need not trouble themselves about 
it; but he is ready to give a reason of the hope 
that is in him concerning the Gentiles, and 
why he had receded from his former senti-. 
ments, which were the same with theirs. It 
is a debt we owe both to ourselves and to 
our brethren to set those actions of ours in a 
true light which at first looked ill and gave 
offence, that we may remove stumbling- 
blocks out of our brethren’s way. Let us 
now see what Peter pleads in his own defence. 

(1.) That he was instructed by a vision no 
longer to keep up the distinctions which were 
made by the ceremonial law; he relates the 
vision (v. 5, 6), as we had it before, ch. x. 9, 
&c. ‘The sheet which was there said to be 
let down to the earth he here says came even 
to him, which circumstance intimates that it 
was particularly designed for imstruction to 
him. We should thus see all God’s disco- 
veries of himself, which he has made to the 
children of men, coming even to us, apply- 
mg them by faith to ourselves. Another 
circumstance here added is that when the 
sheet came to him he fastened his eyes upon 
at, and considered it, v.6. If we would be 
led into the knowledge of divine things, we 
must fix our minds upon them, and consider 
them. He tells them what orders he had to 
eat of all sorts of meat without distinction, 
asking no questions for conscience’sake, v.7. 
It was not till after the flood (as it should 
seem) that man was allowed to eat flesh at all, 
Gen. ix. 3. That allowance was afterwards 
limited by the ceremonial law; but now the 
restrictions were taken off, and the matter set 
at large again. It was not the design of 
Christ to abridge us in the use of our crea- 
ture-comforts by any other law than that of 


which perishes. He pleads that he was as 

averse to the thoughts of conversing with 

: Gentiles, or eating of their dainties, as they 

a could be, and therefore refused the liberty 
given him: Not so, Lord; for nothing com- 
mon or unclean has at any time entered into 
my mouth,v. 8. But he was told ‘from hea- 
ven that the case was now altered, that God 
had cleansed those persons and things which 
were before polluted ; and therefore that he 
must no longer call them common, nor look 
upon them as unfit to be meddled with by 
the peculiar people (wv. 9); so that he was 
not to be blamed for changing his thoughts, 
when God had changed the thing. In things 
of this nature we must act according to our 
present light ; yet must not be so wedded to 
our opinion concerning them as to be preju- 
diced against further discoveries, when the 
matter may either be otherwise or appear 
otherwise; and God may reveal even this unto 
us, Phil. iii. 15.. And, that they might be 
sure he was not deceived in it, he tells 

, them it was done three times (v.10), the 
same command given, to kill and eat, and the 
same reason, because that which God hath 
cleansed is not to be called common, repeated 
a second and third time. And, further to 
confirm him that it was a divine vision, the 
things he saw did not vanish away into the 
air, but were drawn up again into heaven, 
whence they were let down. 

(2.) That he was particularly directed by 
the Spirit to go along with the messengers 
that Cornelius sent. And, that it might ap- 
pea that the vision was designed to satisfy 

im in this matter, he observes to them the 
time when the messengers came —immedi- 
ately after he had that vision; yet, lest this 
should not be sufficient to clear his way, the 
Spirit bade him go with the men that were 
then sent from Cesarea to him, nothing 
doubting (v. 11, 12); though they were Gen- 
tiles he went to, and went with, yet he must 
make no scruple of going along with them. 

(3.) That he took some of his brethren 
along with him, who were of the circum- 
cision, that they might be satisfied as well as 
he; and these he had brought up from Joppa, 
to witness for him with what caution he 
proceeded, foreseeing the offence that would 
be taken at it. He did not act separately, 
but with advice; not rashly, but upon due 
deliberation. 

(4.) That Cornelius had a vision too, by 
which he was directed to send for Peter (v. 
13): He showed us how he had seen an angel 

in his house, that bade him send to Joppa for 
one Simon, whose surname is Peter. See how 
good it is for those that have communion 
with God, and keep up a correspondence 
with heaven, to compare notes, and commu- 
nicate their experiences to each other; for 
hereby they may strengthen one another’s 
faith: Peter is the more confirmed in the 


truth of his sion b 


be saved (v. 14), and therefore it is 


nelius by Peter’s. 
in what the angel said t¢ 
it was, Send for Peter, and e SI 
thee, he shall tell thee what thou oug. 
(ch. x. 6, 32); but here it is, “ He 7 ie 
thee words whereby thou and thy honip hall 
of vast — 
concern to thee, and will be of unspeakable — 
advantage, to send for him.”’ Note, [1.] The — 
words of the gospel are words whereby we 
may be saved, eternally saved; not merely — 
by hearing them and reading them, but by 
believing and obeying them. They set the — 
salvation before us, and show us what it is; 
they open the way of salvation to us, and, if — 
we follow the method prescribed us by them, — 
we shall certainly be saved from wrath and — 
the curse, and be for ever happy. [2.] Those 
that embrace the gospel of Christ will have 
salvation brought by it to their families: 
“ Thou and all thy house shall be saved; thou 
and thy children shall be taken into cove- 
nant, and have the means of salvation; thy 
house shall be as welcome to the benefit of — 
the salvation, upon their believing, as thou 
thyself, even the meanest servant thou hast. 
This day is salvation come to this house,” 
Luke xix. 9. Hitherto salvation was of the 
Jews (John iv. 22), but now salvation is 
brought to the Gentiles as much as ever it 
was with the Jews; the promises, privileges, 
and means of it are conveyed to all nations 
as amply and fully, to all intents and pur- 
poses, as ever it had been appropriated to the 
Jewish nation. Bee ye, 
(5). That which put the matter past all — 
dispute was the descent of the Holy Ghost 
upon the Gentile hearers ; this completed the 
evidence that it was the will of God that he 
should take the Gentiles into communion. 
[1.] The fact was plain and undeniable (v. 
15): ‘As I began to speak” (and perhaps 
he felt some secret reluctance in his own 
breast, doubting whether he was in the right | 
to preach to the uncircumcised), “ presently 
the Holy Ghost fell on them in as visible signs 
as on us at the beginning, in which there 
could be no fallacy.” Thus God attested 
what was done, and declared his approbation 
of it; that preaching is certainly right with 
which the Holy Ghost is given. The apostle 
supposes this, when he thus argues with the 
Galatians: Received you the Spirit by the works 
of the law, or by the hearing of faith? Gal. 
ili. 2. [2.] Peter was hereby put in mind of 
a saying of his Master’s, when he was leay- 
ing them (ch. i. 5): John baptized with water ; 
but you shall be baptized with the Holy Ghost, 
v. 16. This plainly intimated, First, ‘That — 
the Holy Ghost was the gift of Christ, and 
the product and performance of his promise, 
that great promise which he left with them 
when he went to heaven. It was therefore 
without doubt from him that this gift came ; 
and the filling of them with the Holy Ghost was 
his act and deed. As it was promised by his 


ee ee eee ee ae Oa See ee 


——————— 


%e 
- 


: 


and was a token of his favour. 
That the gift of the Holy Ghost was a 


mouth, so it was pertormed by huis hand, 
Secondly, 


kind of baptism. Those that received it 
were baptized with it in a more excellent 
manner than any of those that even the 
Baptist himself baptized with water. [3.] 
Comparing that promise, so worded, with 
this gift just now conferred, when the ques- 
tion was started, whether these persons should 
be baptized or no, he concluded that the 
question was determined by Christ himself 
(v.17): “ Forasmuch then as God gave them 
the like gift as he did to us—gave it to us as 
believing in the Lord Jesus Christ, and to 
them upon their believing in him—What was 
I, that I could withstand God? Could I 
refuse to baptize them with water, whom God 
had baptized with the Holy Ghost? Could 
I deny the sign to those on whom he had 
conferred the thing signified? But, as for 
me, who was I? ‘What! able to forbid God? 
Did it become me to control the divine will, 


or to oppose the counsels of Heaven?” 


Note, Those who hinder the conversion of 
souls withstand God; and those take too 
much upon them who contrive how to ex- 
clude from‘their communion those whom 
God has taken into communion with himself. 

IV. This account which Peter gave of the 
ratter satisfied them, and all was well. Thus, 
when the two tribes and a half gave an ac- 
count to Phinehas and the princes of Israel of 
the true intent and meaning of their building 
themselves an altar on the banks of Jordan, 
the controversy was dropped, and it pleased 
them that it was so, Josh. xxii. 30. Some 
people, when they have fastened a censure 
upon a person, will stick to it, though after- 
wards it appear ever so plainly to be unjust 
and groundless. It was not so here; for 
these brethren, though they were of the cir- 
cumcision, and their bias went the other way, 
yet, when they heard this, 1. They let fall 
their censures: they held their peace, and 
said no more against what Peter had done; 
they laid their hand upon their mouth, be- 
cause now they perceived that God did it. 
Now those who prided themselves in their 
dignities as Jews began to see that God was 
stainmg their pride, by letting in the Gentiles 
to share, and to share equally, with them. 
And now that prophecy was fulfilled, Thou 
shalt no more be haughty because of my holy 
mountain, Zeph. iii. 11. 2. They turned 
them into praises. They not only held their 
peace from quarrelling with Peter, but opened 
their mouths to glorify God for what he had 
done by and with Peter’s ministry; they 
were thankful that their mistake was rectified, 
and that God had shown more mercy to the 


poor Gentiles than they were inclined to show 


them, saying, Then hath God also to the Gen- 
tiles granted repentance unto life! He hath 
granted them not only the means of repent- 
ance, in opening a door of entrance for his 


ministers among them, but the grace of re- 


CHAP. XI. 


es 


' —e ave ee 
v 


preached at Antiech. 
pentance, in having given them his Holy 
Spirit, who, wherever he comes to be a Com- 
forter, first convinces, and gives a sight of 
sin and sorrow for it, and then a sight of 
Christ and joy in him. Note, (1.) Repent- 
ance, if it be true, is unto life. It is to spi- 
ritual life; all that truly repent of their sins 
evidence it by living a new life, a holy, hea- 
venly, and divine life. Those that by re- 
pentance die unto sin thenceforward live unto 
God; and then, and not till then, we begin 
to live indeed, and it shall be to eternal life. 
All true penitents shall live, that is, they 
shall be restored to the favour of God, which 
is life, which is better than life; they shall 
be comforted with the assurance of the par- 
don of their sins, and shall have the earnest 
of eternal life, and at length the fruition of 
it. (2.) Repentance is God’s gift; it is not 
only his free grace that accepts it, but his 
mighty grace that works it in us, that takes 
away the heart of stone, and gives us a heart 
of flesh. The sacrifice of God is a broken 
spirit ; it is he that provides himself this 
lamb. (3.) Wherever God designs to give 
life he gives repentance; for this is a neces- 
sary preparative for the comforts of a sealed 
pardon and a settled peace in this world, and 
for the seeing and enjoying of God in the 
other world. (4.) It is a great comfort to us 
that God has exalted his Son Jesus, not only 
to give repentance to Israel, and the remission 
of sins (ch. v. 31), but to the Gentiles also. 


19 Now they which were scattered 
abroad upon the persecution that 
arose about Stephen travelled as far 
as Phenice, and Cyprus, and Antioch, 
preaching the word to none but unto 
the Jews only. 20 And some of 
them were men of Cyprus and Cy- 
rene, which, when they were come to 
Antioch, spake unto the Grecians, 
preaching the Lord Jesus. 21 And 
the hand of the Lord was with them: 
and a great number believed, and 
turned unto the Lord. 22 Then 
tidings of these things came unto the 
ears of the church which was in Je- 
rusalem: and they sent forth Barna- 
bas, that he should go as far as An- 
tioch. 23 Who, when he came, and 
had seen the grace of God, was glad, 
and exhorted them all, that with pur- 
pose of heart they would cleave unto 
the Lord. 24 For he was a good 
man, and full of the Holy Ghost and 
of faith: and much people was added 
unto the Lord. 25 Then departed 
Barnabas to Tarsus, for to seek Saul: 
26 And when he had found him, he 


a 


The gospel THE 
prought him unto Antioch. And it 
eame to pass, that a whole year they 
assembled themselves with the church, 
and taught much people. And the 
disciples were called Christians first 
in Asntioch. 


| good a Master. : : 
3. They preached the word to none but to 
the Jews only who were dispersed in all those 


We have here an account of the planting | 
and watering of a church at Antioch, the 
chief city of Syria, reckoned afterwards the 
third most considerable city of the empire, 
only Rome and Alexandria being preferred 
defore it, next to whose patriarch that of 
Antioch took place. It stood where Ha- 
math or Riblah did, which we read of in the 
Old Testament. It is suggested that Luke, 
the penman of this history, as well as The- 
ophilus, to whom he dedicates it, was of An- 
tioch, which may be the reason why he 
takes more particular notice of the success of 
the gospel at Antioch, as also because there 
it was that Paul began to be famous, towards 
the story of whom he is hastenmg. Now 
concerning the church at Antioch observe, 

I. The first preachers of the gospel there 
were such as were dispersed from Jerusalem 
by persecution, that persecution which arose 
five or six years years ago (as some compute), 
at the time of Stephen’s death (v. 19): They 
travelled as far as Phenice and other places 

reaching the word. God suffered them to 
be persecuted, that thereby they might be 
dispersed in the world, sown as seed to God, 
in order to their bringing forth much fruit. 
bus what was intended for the hurt of the 
-hurch was made to work for its good; as 
Jacob’s curse of the tribe of Levi (I will di- 
vade them in Jacob, and scatter them in Israel) 
was turned into a blessing. The enemies de- 
signed to scatter and lose them, Christ design- 
ed.to scatter and usethem. Thus the wrath 
of man is made to praise God. Observe, 

1. Those that fled from persecution did not 
flee from their work; though for the time 
they declined suffering, yet they did not de-. 
cline service; nay, they threw themselves 
into a larger field of opportunity than be- 
fore. Those that persecuted the preachers of 
the gospel hoped thereby to prevent their 
carrying it to the Gentile world; but it 
proved that they did but hasten it the sooner. 
Howbeit, they meant not so, neither did their 
heart think so. Those that were persecuted 
in one city fled to another; but they carried 
their religion along with them, not only that 
they might take the comfort of it themselves, 
but that they might communicate it to others, 
thus showing that when they got out of the 
Way it was not because they were afraid of 
suffering, but because they were willing to 
reserve themselves for further service. 

2. They pressed forward in their work, 
finding that the good pleasure of the Lord 
prospered in their hands. When they had 
preached successfully in Judea, Samaria, and 
Galilee, they got out of the borders of the 


} 


ROWS. t 3 
land of Canaan, and’ 
into the island of Cypn 
Though the further they 1 
they exposed themselves, yet they 
on; plus ultra—further was the 
grudging no pains, and dreading 


carrying on so good a work, and serving so 


- 


parts, and had synagogues of their own, in — 


which they met with them by themselves, 
and preached to them. They did not yet 


understand that the Gentiles were to be 
fellow-heirs, and of the same body; but left — 
the Gentiles either to turn Jews, and socome ~ 


into the church, or else remain-as they were. 


4. They particularly applied themselves to — 
the Hellenist Jews, here called the Grecians,. 


that were at Antioch. Many of the preachers 
were natives of Judea and Jerusalem; but 
‘some of them were by birth of Cyprus and 
Cyrene, as Barnabas himself (ch, iv. 36), and 


Simon (Mark xv. 21), but had their education - 


in Jerusalem ; and these, being themselves 
Grecian Jews, had a particular concern for 
those of their own denomination and distinc- 
tion, and applied themselves closely to them 
at Antioch. Dr. Lightfoot says that they 
were there called Hellenists, or Grecians, be- 
cause they were Jews of the corporation or 
gta of the art ; for Antioch Sa 
a Syrogrecian city. To them preached 
the Lord Jesus. ‘This was rior f sub- 
ject of their preaching ; what else should the 
ministers of Christ preach, but Christ— 


Christ, and him crucified—Christ, and him 


glorified ? 

5. They had wonderful success in their 
preaching, ». 21. (1.) Their preaching was 
accompanied with a divine power: The hand 
of the Lord was with them, which some un- 
derstand of the power they were endued with 
to work miracles for the confirming of their 
doctrine ; in these the Lord was working with 
them, for he confirmed the word with signs 


following (Mark xvi. 20); in these God bore — 


them witness, Heb.ii.4. But I rather under- 
stand it of the power of divine grace working 
on the hearts of the hearers, and opening 
them, as Lydia’s heart was opened, because 
many saw the miracles who were not con- 
verted; but when by the Spirit the under- 
standing was enlightened, and the will bowed 


to the gospel of Christ, that was a day of — 


power, in which volunteers were enlisted 
under the banner of the Lord Jesus, Ps. 
cx. 3. The hand of the Lord was with them, to 
bring that home to the hearts and consciences 
of men which they could but ig to the 
outward ear. Then the word o 

gains its end, when the hand of the Lord 
goes along with it, to write it in their heart 
Then people are brought to believe the report 
of the gospel, when with it the arm of the 


Lord is revealed (Isa. liii. 1), when God teaches 


with a strong hand, Isa. viii. 11. These were 


is 


eee, Ss ee ey ee 


the Lord | 


te) 

had 
_ wonders. (2.) Abundance of geod was done: 
A great number believed, and turned unto the 


yostles, but ordinary ministers, yet they 
> hand of the Lord with them, and did 


Lord—many more than could have been ex- 
pected, considering the outward disadvan- |! 
tages they laboured under: some of all sorts 


_ of people were wrought upon, and brought 


into obedience to Christ. Observe, What 
the change was. [1.' They believed; they 


_ were convinced of the truth of the gospel, 


and subseribed to the record God had given 
in it concerning his Son. [2.] The effect | 
and evidence of this was that they turned 
unto the Lord. They could not be said to 


‘turn from the service of idols, for they were 


Jews, worshippers of the true God only; but! 
they turned from a confidence in the righte- 
ousness of the law, to rely only upon the 
righteousness of Christ, the righteousness 
which is by faith; they turned from. a loose, 
careless, carnal way of living, to live a holy, 
heavenly, spiritual, and divine life; they 
turned from worshipping God in show and 
ceremony, to worship him im spirit and 
in truth. They turned to the Lord Jesus, 
and he became all in all with them. This 
was the work of conversion wrought upon 


_ them, and it must be wrought upon every 


‘ 


- gospel was received at Antioch, v. 22. 


 nings. 


one of us. It was the fruit of their faith. 
All that sincerely believe will turn to the 
Lord; for, whatever we profess or pretend, 
we do not really believe the gospel if we do 
not cordially embrace Christ offered to us in 
the gospel. 

Il. The good work thus begun at Antioch 
was carried on to great perfection; and the 
church, thus founded, grew to be a flourish- 
mg one, by the ministry of Barnabas and 
Saul, who built upon the foundation which 
the other preachers had laid, and entered into 


their labours, John iv. 37, 38. 


1. The church at Jerusalem sent Barnabas 
thither, to nurse this new-born church, and 
to strengthen the hands both of preachers 
and people, and put a reputation upon the 
cause of Christ there. e 

(1.) They heard the good news, that the 
The 
apostles there were inquisitive how the work 
went on in the countries about; and, it is 


' likely, kept up a correspondence with all 


parts where preachers were, so that tidings of 
these things, of the great numbers that were 
converted at Antioch, soon came to the ears 
of the church that was in Jerusalem. Those 
that are in the most eminent stations in the 
church ought to concern themselves for those 
in a lower sphere. 

(2.) They despatched Barnabas to them 
with all speed; they desired him to go, and 
assist and encourage these hopeful begin- 
They sent him forth as an envoy 


_ from them, and a representative of their 


whole body, to congratulate them upon the 
success of the gospel among them, as matter 


_ of rejoicing both to preachers and hearers, 


ee 


ite gopel = | Ss(C(<C;:*é‘«‘ CAB XT 


at Antioch, 


and with both they rejoiced. He must go 
as far as Antioch. It was a great way, but, 
far as it was, he was willing to undertake the 
journey for a public service. It is probable 
that Barnabas had a particular genius for 
work of this kind, was active and conversable, 
loved to be in motion, and delighted in doing 
good abroad as much as others in doing good 
at home, was as much of Zebulun’s spirit, 
who rejoiced in his going out, as others are ot 
Issachar’s, who rejoiced in his tent ; and, his 
talent lying this way, he was fittest to be 
employed in this work. God gives various 
gifts for various services. 

(3.) Barnabas was wonderfully pleased to 
find that the gospel got ground, and that 
some of his countrymen, men of Cyprus (ot 
which country he was, ch. iv. 36) were in- 
strumental in it (v. 23): When he came, and 
had seen the yrace of God, the tokens of God’s 
good-will to the people of Antioch and the 
evidences of his good work among them, he 
was glad. He took time to make his observa- 
tions, and not only in their public worship, 
but in their common conversations and in 
their families, he saw the grace of God 
among them. Where the grace of God is it 
will be seen, as the tree is known by its fruits ; 
and, where it is seen, it ought to be owned. 
What we see which is good in any we must 
call God’s grace in them, and give that grace 
the glory of it; and we ought ourselves te 
take the comfort of it, and make it the matter 
of our rejoicing. We must be glad to see 
the grace of God in others, and the more 
when we see it where we did not expect it. 

(4.) He did what he could to fix them, to 
confirm those in the faith who were con 
verted to the faith, He exhorted them— 
magexaret. It is the same word with that by 
which the name of Barnabas is interpreted 
(ch. iv. 36), vide wapakdkycewc—a son of ex- 
hortation ; his talent lay that way, and he 
traded with it; let him that exhorteth attend 
to exhortation, Rom. xii. 8. Or, being @ son 
of consolation (for so we render the word), he 
comforted or encouraged them with purpose at 
heart to cleave to the Lord. ‘The more he 
rejoiced in the beginning of the good work 
among them, the more earnest he was with 
them to proceed according to these good be- 
ginnings. Those we have comfort in we 
should exhort. Barnabas was glad for what 
he saw of the grace of God among them, ana 
therefore was the more earnest with them to 
persevere. [1.] Tocleavetothe Lord. Note, 
Those that have turned to the Lord are con- 
cerned to cleave unto the Lord, not to fall off 
from following him, not to flag and tire in 
following him. To cleave to the Lord Jesus 
is to live a life of dependence upon him and 
devotedness to him: not only to hold him 
fast, but to hold fast by him, to be strong in 
the Lord and-im the power of his might. {2.] 
To cleave to him with purpose of heart, with 
an intelligent, firm, ard deliberate resolution, 
founded upon good grounds, and fixed upon 


The gospel <i. 
that foundation, Ps. cviii.1. It is to bind 
our souls with a bond to be the Lord’s, and 
to say as Ruth, Entreat me not to leave him, 
or to return from following after him. 

(5.) Herein he gave a proof of his good 
sharacter (v.24): He was a good man, and 
full of the Holy Ghost, and of faith, and ap- 
proved himself so upon this occasion. (1.] 
He showed himself to be a man of a very 
sweet, affable, courteous disposition, that had 
himself the art of obliging, and could teach 
others. He was not only a righteous man, 
but a good man, a good-tempered man. Mi- 
nisters that are so recommend themselves 
and their doctrine very much to the good 
opinion of those that are without. He was 
a good man, that is, a charitable man; so he 
had approved himself, when he sold an estate, 
and gave the money to the poor, ch. iv. 37. 

1 By this it appeared that be was richly 
endued with the gifts and graces of the 
Spirit. The goodness of his natural dispo- 
sition would not have qualified him for this 
service if he had not been full of the Holy 
Ghost, and so full of power by the Spirit of 
the Lord. [3.|] He was full of faith, full of 
the Christian faith himself, and therefore de- 
sirous to propagate it among others; full of 
the grace of faith, and full of the fruits of 
that faith that works by love. He was sound 
in the faith, and therefore pressed them to 
be so. 

(6.) He was instrumental to do good, by 
bringing in those that were without, as well 
as by building up those that were within: 
Much people were added to the Lord, and 
thereby added to the church; many were 
turned to the Lord before, yet more are to be 
turned; it is done as thou hast commanded, 
and yet there is room. 

2. Barnabas went to fetch Saul, to join 
with him ‘in the work of the gospel at An- 
tioch. The last news we heard of him was 
that, when his life was sought at Jerusalem, 
he was sent away to Tarsus, the city where 
he was born, and, it should seem, he con- 
tinued there ever since, doing good, no doubt. 
But now Barnalas takes a journey to Tarsus 
on purpose to see what had become of him, 
to tell him what a door of opportunity was 
opened at Antioch, and to desire him to come 
and spend some time with him there, v. 25, 
26. And here also it appears that Barnabas 
was a good sort of a man in two things :— 
(1.) That he would take so much pains to 
bring an active useful man out of obscurity. 
It was he that introduced Saul to the disciples 
at Jerusalem, wher. they were shy of him; 
and it was he that brought him out of the 
corner into which he was driven, into a more 
public station. It is a very good work to 
fetch a candle from under a bushel, and to 
set it in a candlestick. (2.) That he would 
bring in Saul at Antioch, who, being a chief 
speaker (ch. xiv. 12), and probably a more 
teatro preacher, would be likely to eclipse 

im there, by outshining him; but Barnabas 


THE A 


CYTES = ny 
is very willing to be 
the public service. God 
clines us to do what good w a 
to the ability we have, we ought to : 
others that have also larger capaci 
larger opportunities, and ao ieabametea)h es 
we can do. Barnabas brought Saul to An- 
‘tioch, though it might be the lessening of — 
himself, to teach us to seek the things 
Christ more than our own things. = 

3. We are here further told, ye Toa 

(1.) What service was now done to the 
church at Antioch. Pauland Barnabas con- 
tinued there a whole year, presiding intheir 
religious assemblies, and preaching the gos-: 
pel, v. 26. Observe, fd The church fre-' _ 
quently assembled. The religiousassemblies 
of Christians are appointed by Christ for his” 
honour, and the comfort and benefit of his — 
disciples, God’s people of old frequently: 
came together, at the door of the tabernacle 
‘of the congregation; places of meeting are 
now multiplied, but they must come together, — 
though it be with difficulty and peril. [2.] 
Ministers were the masters of those assem- 
blies, and held those courts in Christ’s name 
to which all that hold by, from, and under . 
him, owe suit and service. [3.] Teaching 
the people is one part of the work of minis- — 
ters, when they preside in religious assem- 
blies. They are not only to be the people’s 
mouth to God in prayer and praise, but God’s 
mouth to the people in opening the scrip- 
tures, and teaching out of them the good 
knowledge of the Lord. [4.] It is a great — 
encouragement to ministers when they have 
opportunity of teaching much people, of- 
casting the net of the gospel where thereis a 
large shoal of fish, in hopes that the more 
may be enclosed. [5.] Preachingis not only 
for the conviction and conversion of those 
that are without, but for the instruction and 
edification of those that are within. A con- 
stituted church must have its teachers. 

(2.) What honour was now put upon the 
church at Antioch: There the disciples were 
Jirst called Christians ; it is Probable they 
called themselves so, incorporated themselves 
by that title, whether by some solemn act of © 
the church or ministers, or whether this name 
insensibly obtained there by its being fre- 
quently used in their praying and preaching, ~ 
we are not told; but itshould seem that two 
such great men as Paul and Barnabas con- 
tinuing there so long, being exceedingly fol- — 
lowed, and meeting with no opposition, 
Christian assemblies made a greater figure 
there than any where, and became more con- 
siderable, which was the reason of their being 
called Christians first there, which, if there 
were to be a mother-church to rule over all 
other churches, would give Antioch a better 
title to the honour than Rome can pretend to. 
Hitherto those who gave up their names to 
Christ were called discinles, learners, scholars, 
trained up under him, in order to their being 
employed by him; but henceforward they _ 


If 


wae 


. 
j 


er 
et 
+ 


- be superseded and disused. 
~ them Nazarenes (ch. 24, 5), the men of that 


aoe ORME oe 
were pellet. Christiane! 

proachful names which their enemies had 
‘itherto branded them-with would, perhaps, 
They called 


way, that by-way, which had no name; and 


A*d gs 


Yr’ 


i 


4 
. 
- 
| 
| 
C 


thus they prejudiced people against them. 
_ To remove the prejudice, they gave them- 


selves a name which their enemies could not 
Dut say was proper. [2.] Thus those who 
before their conversion had been distin- 
guished by the names of Jews and Gentiles 
might after their conversion be called by one 
and the same name, which would heip them 
to forget their former dividing names, and 
prevent their bringing their former marks of 
distinction, and with them the seeds of con- 
tention, into the church. Let not one say, 
“T was a Jew,” nor the other, “I was a 
Gentile ;”’ when both the one and the other 
must now say, “I am a Christian.” » [3.] 
Thus they studied to do honour to their 
Master, and showed that they were not 
ashamed to own their relation to him, but 
gloried in it; as the scholars of Plato called 
themselves Platonists, and so the scholars of 
other great men. They took their denomi- 
nation not from the name of his person, 
Jesus, but of his office, Christ—anointed, so 
putting their creed into their names, that 
Jesus is the Christ ; and they were willing all 
the world should know that this is the truth 
they will live and die by. Their enemies will 
turn this name to their reproach, and impute 
it to them as their crime, but they will glory 


“init: If this be to be vile, I will be yet more 


vile. [4.] Thus they now owned their de- 
pendence upon Christ, and their receivings 
from him; not only that they believed in 
him who is the anointed, but that through 
him they themselves had the anointing, 1 
John ii. 20, 27. And God is said to have 
unointed us in Christ, 2 Cor. i. 21. [5.] 
Thus they laid upon themselves, and all that 
should ever profess that name, a strong and 
lasting obligation to submit to the laws of 
Christ, to follow the example of Christ, and 
to devote themselves entirely to the honour 


‘of Christ—to be to him for a name and a 


praise. Are we Christians? Then we ought 
to think, and speak, and act, in every thing 
as becomes Christians, and to do nothing to 
the reproach of that worthy name by which 
we are called; that that. may not be said to 
us which Alexander said to a soldier of his 


> own name that was noted for a coward, Aut 


nomen, aut mores muta—LHither change thy 
name or mend thy manners. And as we must 
look upon ourselves as Christians, and carry 
ourselves accordingly, so we must look upon 
others as Christians, and carry ourselves to- 
wards them accordingly. A Christian, though 
not in every thing of our mind, should be 


_ Joved and respected for his sake whose name 


he bears, because he belongs to Christ. [6.] 


_ Thus the scripture was fulfilled, for so it was 
_ written (Isa. lxii: 2) concerning the gospel- 
wi 


Dare, Clyeeame 
[1.] Thus the re- 


Paw he aye rye x o Nant eae 


} 

at Antioch. 
church, Thou shalt be called by a new name, 
which the mouth of the Lord shall name And 
it is said to the corrupt and degenerate 
church of the Jews, The Lord God shall slay 
thee, and call his servants by another name, 
Isa. Ixv. 15. 

27 And in these days came pro- 
phets from Jerusalem unto Antioch. 
28 And there stood up one of them 
named Agabus, and signified by the 
spirit that there should be great dearth 
throughout all the world: which came 
to pass in the days of Claudius Cesar. 
29 Then the disciples, every man ac- 
cording to his ability, determined to 
send relief unto the brethren which 
dwelt in Judea: 30 Which also 
they did, and sent it to the elders by 
the hands of Barnabas and Saul. 

When our Lord Jesus ascended on high he 
gave gifts unto men, not only apostles and 
evangelists, but prophets, who were enabled 
by the Spirit to foresee and foretel things ta 
come, which not only served for a confirma- 
tion of the truth of Christianity (for all that 
these prophets foretold came to pass, which 
proved that they were sent of God, Deut. xviii. 
22; Jer. xxviii. 9), but was also of great use 
to the church, and served very much for its 
guidance. Now here we have, 

I. A visit which some of these prophets 
made to Antioch (v. 27): In these days, dur- 
ing that year that Barnabas and Saul lived at 
Antioch, there came prophets from Jerusalem 
to Antioch: we are not told how many, nor 
is it certain whether these were any of those 
prophets that we afterwards find in the church 
at Antioch, ch. xiii. 1. 1. They came from 
Jerusalem, probably because they were not 
now so much regarded there as they had 
been; they saw their work in a manner done 
there, and therefore thought it time to be 
gone. Jerusalem had been infamous for 
killing the prophets and abusing them, and 
therefore is now justly deprived of these pro- 
phets. 2. They came to Antioch, because they 
heard of the flourishing state of that church, 
and there they hoped they might be of some 
service. Thus should every one as he hath re- 
ceived the gift minister the same. Barnabas 
came to exhort them, and they, having re- 
ceived the exhortation well, now have prophets 
sent them to show them things to come, as 
Christ had promised, John xvi. 13. ‘Those 
that are faithful in their little shall be en- 
trusted with more. The best understanding 
of scripture-predictions is to be got in the 
way of obedience to scripture-instructions. 

II. A particular prediction of a famine 
approaching, delivered by one of these pro- 
phets, his name Agabus ; we read of him 
again prophesying Paul’s imprisonment, ch. 
xxl. 10,11. Here he stood up, probably in 
one of their public assemblies, and pro~ 


ii Alita 


Frimitioe 
gee v. 28. serve, 1. Whence he had 
his prophecy. What he said was not of 


himself, nar a faney of his own, nor an as- 


tronemical prediction, nor a conjecture upon- 


the present workings of second causes, but 
he signified it by the Spirit, the Spirit of pro- 
phecy, that there should be a famine; as 
Joseph, by the Spirit enabling him, under- 
stood Pharaoh’s dreams, foretold the famine 
in Egypt, and Elijah the famine in Israel in 
Ahab’s time. ‘Thus God revealed his secrets 
to his servants the prophets. 2. What the 
prophecy was: There should be great dearth 
throughout all the world, by unseasonable 


weather, that corn should be scaree and 


dear, so that many of the poor should perish 
for want of bread. ‘This should be not in 
one particular country, but through all the 
world, that is, all the Roman empire, which 
they in their pride, like Alexander before 
them, called the worlg. Christ had foretold 
in general that there should be fumines (Matt. 
xxiv. 7; Mark xiii. 8; Luke xxi. 11); but 
Agabus foretels one very remarkable famine 
now at hand. 3. The aecomplishment of 
it: It came to pass in the days of Claudius 
Cesar ; it began in the second year of his 
reign, and continued to the fourth, if not 
longer. Several of the Roman historians 
make mention of it, as does also Josephus. 
God sent them the bread of life, and they 
rejected it, loathed the plenty of that manna; 
and therefore God justly broke the staff of 
bread, and punished them with famine ; and 
herein he was righteous. They were barren, 
and did not bfing forth to God, and there- 
fore God made the earth barren to them. < 

Ill. The good use they made of this pre- 
diction. When they were told of a famine 
at hand, they did not do as the Egyptians, 
hoard up corn for themselves; but, as be- 
came Christians, laid by for charity to re- 
lieve others, which is the best preparative 
for our own sufferings and want. It is pro- 
mised to those that consider the poor that 
God will preserve them, and keep them alive, 
and they shall be blessed upon the earth, Ps. 
xli. 1,2. And those who show mercy, and 
give to the poor, shall not be ashamed in the 
evil time, but in the days of famine they shall 
be satisfied, Ps. xxxvii. 19, 21. The best 
provision we can lay up against a dear time 
is to lay up an interest in these promises, by 
doing good, and communicating, Luke xii. 
33. Many give it as a reason why they 
should be sparing, but the scripture gives it 
as a reason why we should be liberal, to 
seven, and also to eight, because we know not 


what evil shall be upon the earth, Eccl. xi. 2. 


Observe, 

1. What they defermined—that every man, 
according to his ability, should send relief to 
the brethren that dwelt in Judea, v.29. (1.) 
The persons that were recommended to them 
as objects of charity were the brethren that 
dwelt m Judea. Though we must, as we 
baye opportunity, do good tu all men, yet we 


ya , bd * r we ik , 
- THE A 


must have a special 
of faith, Gal. vi. 10. Ne 
lected, but God’s poor S 
regarded. The care which every 
church ought to take of their o 
were taught by the early instance 
the church at Jerusalem, where the 
tration was so constant that none lacked, ch 
iv. 34. But the communion of saints in 
that instance is here extended further, and 
provision is made by the church at Antioch 
for the relief of the poor in Judea,whom — 
they call their brethren. It seems it was 
the custom of the Jews of the dispersion to — 
send money to those Jews who dwelt in _ 
Judea, for the relief of the poor that were 
=e them, a to beer ed ori guar ca 
that purpose ( speaks of such a thing — 
in his time, Orat. ich Flacco), which ae 
poses there were many poor in Judea, more 
than in other countries, so that the rich : 
among them were not able to bearthecharge _ 
of keeping them from starving; either be. — 
cause their land had become barren, oho 
it had been a fruitful land, for the iniquity of q 
those that dwelt therein, or because they bad 
no traffic with other nations. Now we may 
suppose that the greatest part of those who 
turned Christians in that country were the 
poor (Matt. xi. 5, The poor are evangelized), 
and also that when the poor turned Christians 
they were put out of the poor’s book, and 
cut off from their shares in the public charity ; 
and it were easy to foresee that if there came 
a famine it would go very hard with them; — 
and, if any of them should perish for want, — 
it would be a great reproach to the Christian — 
profession ; and therefore this early care was 
taken, upon notice of this famine coming, to 
send them a stock beforehand, lest, if it — 
should be deferred till the famine came, it 
should be too late. (2) The agreement 
there was among the disciples about it, that 
every man should contribute, according to his 
abihty, to this good work. The Jews — 
abroad, in other countries, grew rich by : 
trade, and many of the rich Jews became 
Christians, whose abundance ought to bea 
supply to the want of their poor brethren that 
were at a great distance; for the case of q 
such ought to be considered, and not theirs 
only that live among us. Charitable people _ 
are traders with what God has given them, 
and the merchants find their account in 
sending effects to countries that lie very re- 
| 


a 


* 


OL See eee rrrt—CO 


mote; and so should we in giving alms to - 
those afar off that need them, which there- 
fore we should be forward to do when we 
are called to it. very man determined to ~ 
send something, more or less, according to 
his ability; what he could spare from the 
support of himself and his family, and ac- — 
cording as God had prospered him. What 
may be said to be according to our abilitywe 
must judge for ourselves, but must be care- 
ful that we judge righteous judgment. 5 
2. What they did-—-they did as they'de 


5 vi i 


if 


‘ f ‘ye 

ich also they did. 

t they did it. Many! 

ind is made and) 
mended, but is not prosecuted, and so 
nes to nothing. But this was pursued, 
the collection was made, and was so con- 
siderable that they thought it worth while to 
send Barnabas and Saul to Jerusalem, to 
carry it fo the elders there, though they 
would want their labours in the mean time 
at Antioch. They sent it, (1.) To the elders, 
the presbyters, the ministers or pastors, of 
the churches in Judea, to be by them distni- 
_ buted according to the necessity of the re- 
_ eeiyers, as it had been contributed according 
to the ability of the givers. (2.) It was sent 
_ by Barnabas and Saul, who perhaps wanted 
an occasion to go to Jerusalem, and there- 
_ fore were willing to take this. Josephus 
_ tells us that at this time king Irates sent his 
charity to the chief men of Jerusalem, for 
‘the poor of that country; and Helena, queen 
of the Adiabeni, being now at Jerusalem, 
and hearing of many that died of famine 
there, and in the country about, sent for 
provisions from Cyprus and Alexandria, and 
_ distributed them among the people; so says 
_ Dr. Lightfoot, who also computes, by the 
date of Paul’s rapture, “fourteen years before 
_ hewrotethe second Epistleto the Corinthians” 


ey ee ee 
en 
o four quaternions of soldiers to 
keep hum; mtending after Easter to 
bring him forth to the people. 


Ever since the conversion of Paul, we 
have heard no more of the agency of the 
priests in persecuting the saints at Jeru- 
salem; perhaps that wonderful change 
wrought upon him, and the disappointment 
it gave to their design upon the Christians 
at Damascus, had. somewhat mollified them, 
and brought them under the check of Ga- 
maliel’s advice—to let those men alone, and 
see what would be the issue; but here the 
storm arises from another point. ‘The civil 
power, not now, as usual (for aught that ap- 
pears) stirred up by the ecclesiastics, acts by 
itself in the persecution. But Herod, though 
originally of an Edomite family, yet seems 
to have been a proselyte to the Jewish re- 
ligion; for Josephus says he was zealous for 
the Mosaic rites, a bigot for the ceremonies 
He was not only (as Herod Antipas was} 
tetrarch of Galilee, but had also the govern- 
ment of Judea committed to him by Claudius 
the emperor, and resided most at Jerusalem, 
where he was at this time. Three things we 
are here told he did :— 

I. He stretehed forth his hands to vex cer. 
tain of the church, v.1. His stretching forth 


of James 


(2 Cor. xii. 1, 2); that it was in this journey jhis hands to it intimates that his hands had 
of his to Jerusalem, with these alms and been tied up by the restraints which per- 
offerings, that he had his ¢rance in the temple | haps.his own conscience held him under in 


_ Qvhich he speaks of, ch. xxii. 17), and in 
that trance was rapt up into the third heaven; 
and then it was that Christ told him he 
would send him thence unto the Gentiles, 
_ which accordingly he did as soon as ever he 
came back to Antioch. It is no disparage- 
ment, in an extraordinary case, for ministers 
‘of the gospel to be messengers of the 
church’s charity, though to undertake the 
constant care of that matter would ordinarily 
be too great a diversion from more needful 
work to those who have given themselves to 
_ prayer and the ministry of the word. 
CHAP. XII. 


In this chapter we have the story, I. Of the martyrdom of James 
the apostle, and the imprisonment of Peter by Herod Agrippa, 
who now reigned as king in Judea, ver. 1—4. II. The mira 
culons deliverance off Peter out of prison by the mmistry of an 
angel, im answer to the prayers of the church for him, ver. 
5—19. Ill. The cutting off of Herod in the height of his pride 
by the stroke of an angel, the minister of God’s justice (ver. 
20—23) ; and this was done while Barnabas and Saul were at 
Jerusalem, upon the errand that the church of Antioch sent 
them on, to carry their charity; and therefore in the close we 
have an account of their return to Antioch, ver. 24, 25 


J OW about that time Herod the 
. king stretched forth his hands 
‘to vex certain of the church. 2 And 
he Filled James the brother of John 
with the sword. 3 And because he 
_ Saw it pleased the Jews, he proceeded 
_ further to take Peter also. (Then 
were the days of unleavened bread.) 
4 And when he had apprehended him, | 
he put him in prison, and delivered’ 


this matter; but now he broke through 
them, and stretched forth his hands deli- 
berately, and of malice prepense. Herod 
laid hands upon some of the church to affict 
them, so some read it; he employed his 
officers to seize them, and take them into 
custody, in order to their being prosecuted 
See how he advances gradually. 1. He 
began with some of the members of the 
church, certam of them that were of less 
note and figure; played first at small game, 
but afterwards flew at the apostles them- 
selves. His spite was at the church, and, 
with regard to those he gave trouble to, it 
was not uponany other account, but because 
they belonged to the church, and so. be- 
longed to Christ. 2. He began with vexing 
them only, or afflicting them, imprisoning 
them, fining them, spoiling their houses and 
goods, and. other ways molesting them; but 
afterwards he proceeded to greater instances 
of cruelty. Christ’s suffermg servants are 
thus trained up by less troubles for greater, 
that tribulation may work patience, and pa- 
tience experience. - 

Il. He killed James the brother of John 
with the sword, v. 2. We are here to con- 
sider, 1. Who the martyr was: it was James 
the brother of Jokn; so called to distinguish 
him from the other James the brother of 
Joses. This was called Jacobus major— 
James the greater ; that, minor—ihe less 
This wko was here crowned with martyrdom 


was one of the first three of Christ’s disciples, . 


* 


Peter's ; 
one of those that were the witnesses of his 
transfiguration and agony, whereby he was 
prepared for martyrdom ; he was one of those 
whom Christ called Boanerges—Sons of thun 
_ der ; and perhaps by his powerful awakening 
preaching he had provoked Herod, or those 
about him, as John Baptist did the other 
Herod, and that was the occasion of his 
coming into this trouble. He was one of 
_ those sons of Zebedee whom Christ told that 
they should drink of the cup that he was to 
drink of, and be baptized with the baptism that 
he was to be baptized with, Matt. xx. 23. And 
now those words of Christ were made good 
in him; but it was in order to his sitting 
at Christ’s right hand; for if we suffer with him, 
weshall reign with him. He wasone of thetwelve 
who were commissioned todisciple all nations; 
and to take him off now, before he had re- 
moved from Jerusalem, was like Cain’s killing 
Abel when the world was to be peopled, and 
one man was then more than many at an- 
other time. To kill an apostle now was kill- 
ing he knew not howmany. But why would 
God permit it? If the blood of his saints, 
much more the blood of apostles, is precious 
in his eyes, and therefore, we may be sure, 
is not shed but upon a valuable consider- 
ation. Perhaps God intended hereby toawaken 
the rest of the apostles to disperse themselves 
among the nations, and not to nestle any 
longer at Jerusalem. Or it was to show that 
though the apostles were appointed to plant 
the gospel in the world, yet if they were taken 
off God could do his work without them, and 
would do it. The apostle died a martyr, to 
show the rest of them what they must expect, 
that they might prepare accordingly. The 
tradition that they have in the Romish church, 
that this James had been before this in Spain, 
and had planted the gospel there, is altogether 
groundless ; nor is there any certainty of it, 
or good authority for it. 2. What kind of 
death he suffered: he was slain with the 
sword, that is, his head was cut off with a 
sword, which was looked upon by the Romans 
to be a more disgraceful way of being be- 
headed than with an axe; so Lorinus. Behead- 
ing was not ordinarily used among the Jews; 
but, when kings gave verbal orders for pri- 


vate and sudden executions, this manner of | taken of the time when Herod laid hold on 


death was used, as most expeditious ; and it 
is probable that this Herod killed James, as 
the other Herod killed John Baptist, privately 
in the prison. It is strange that we have not 
a more full and particular account of the 
martyrdom of this great apostle, as we had of 
Stephen. But even this short mention of the 
thing is sufficient to let us know, that the 
first preachers of the gospel were so well as- 
sured of the truth of it that they sealed it with 
their blood, and thereby have encouraged 
us, if at any time we are called to it, to resist 
unto blood too. The Old-Testament martyrs 
were slain with the sword (Heb. xi. 37), and 
Christ came not to send peace, but a sword 
‘Matt. x. 34), in preparation for which we 


‘THe ACTS. 


| 


I. He imprisoned Peter, o 
had heard most, as making the g 
among the apostles and whom 
would be proud of the honour of taking 
Observe here, 1. When he had ded 
James, he proceeded further, he added, to 
take Peter also. Note, Blood to the blood- 
thirsty does but make them more so, andthe 
way of persecution, as of other sins, is down- 
hill ; when men are in it, they cannot easily 
stop themselves; when they are in they find 
they must on. Male facta male factis teger 
ne perpluant—One evil deed is covered wit: 
another, so that there is no passage through 
them. Those that take one bold step ina 
sinful way give Satan advantage against them 
to tempt them to take another, and proyoke 
God to leave them to themselves, to go from _ 
bad to worse. It is therefore our wisdom to~ 
‘take heed of the beginnings of sin. 2. He 
did this because he saw it pleased the Jews. ’ 
Observe, The Jews made themselves guilty 
of the blood of James by showing themselves 
well pleased with it afterwards, though they 
had not excited Herod to it. There are ac. — 
cessaries ex post facto—after the fact ; and 
those will be reckoned with as persecutors 
who take pleasure in others’ persecuting, wha — 
delight to see good men ill used, and. cry, 
Aha, so would we have it, or at least secretly 
approve of it. For bloody persecutors, when 
they perceive themselves applauded for that 
which every one ought to cry shame upon 
them for, are encouraged to go on, and have 
their hands strengthened and their hearts 
hardened, and the checks of their own con- 
sciences smothered; nay, it is as strong a 
temptation to them to do the like as it was — 
here to Herod, because he saw tt pleased the — 
Jews. Though he had no reason to fear dis- 
pleasing them if he did not, as Pilate con- 
demned Christ, yet he hoped to please them 
by doing it, and so to make an interest among 
them, and make amends for displeasing them _ 
in something else. Note, Those make them- 
selves an easy prey to Satan who make it 
their business to please men. 3. Notice is 


Aceh 
ee — EE el 


Peter: Then were the days of unleavened bread. 
It was at the feast of the passover, when their 
celebrating the memorial of their-typical de- 
liverance should have led them to the accep- 
tance of their spiritual deliverance; instead 
of this, they, under pretence of zeal for the 
law, were most violently fighting against it, 
and, in the days of unleavened bread, were 
most soured and embittered with the old lea- 
ven of malice and wickedness.~ At the pass- 
over, when the Jews came from all parts to 
Jerusalem to keep the feast, they irritated one 
‘another against the Christians and Christian- — 
ity, and were then more violent than at other 
times. 4. Here is an account of Peter’. im- 
prisonment (v. 4): When he had laid hands on 


a 


a likely, examined him, he put 
prison, into the inner prison; some 
say, into the same prison into which he and 
the other apostles were cast some years be- 
_ fore, and were rescued out of it by an angel, 
_ ch. y. 18. He was delivered to four quater- 
nions of soldiers, that is, to sixteen, who 
were to be a guard upon him, four at a time, 
_ that he should not make his escape, nor be 
rescued by his friends. Thus they thought 
_ they had him fast. 5. Herod’s design was, 
_ after Easter, to bring him forth unto the 
_ people. (1.) He would make a spectacle of 
him. Probably he had put James to death 
_ privately, which the people had complained 
_ of, not because it was an unjust thing to put 
_ aman to death without giving him a public 
_ hearing, but because it deprived them of the 
_ satisfaction of seeing him executed; and 
_ therefore Herod, now he knows their minds, 
~ will gratify them with the sight of Peter in 
_ bonds, of Peter upon the block, that they 
_.may feed their eyes with such a pleasing 
spectacle. And very ambitious surely he 
_ was to please the people who was willing thus 
to please them! (2.) He would do this after 
Easter, pera rb xaoya—after the passover, 
tertainly so it ought to be read, for it is the 
_ same word that is always so rendered; and 
to insinuate the introducing of a gospel-feast, 
instead of the passover, when we havenothing 
_ in the New Testament of such a thing, is to 
mingle Judaism with our Christianity. Herod 
_ would not condemn him till the passover was 
over, some think, for fear lest he should have 
such an interest among the people that they 
should demand the release of him, according 
to the custom of the feast: or, after the hurry 
pf the feast was over, and the town was 
empty, he would entertain them with Peter’s 
_ public trial and execution. Thus was the 
plot laid, and both Herod and the people long 

_ tohave the feast over, that they may gratify 
_ themselves with this barbarous entertainment. 


_ 5 Peter therefore was kept in 
prison : but prayer was made without 
ceasing of the church unto God for 
him. 6 And when Herod would 

_have brought him forth, the same 
night Peter was sleeping between 
two soldiers, bound with two chains: 
and the keepers before the door kept 

_ the prison. 7 And, behold, the angel 

ti the Lord came upon him, and a 


light shined in the prison: and he| 


smote Peter on the side, and raised 
him up, saying, Arise up quickly. 
And his chains fell off from his 
hands. 8 And the angel said unto 
him, Gird thyself, and bind on thy 
sandals. And so he did. And he 


OMAP. XUL 


F saith unto him, Cast thy garment 


ee eRe ee Ne 
and deliverance 


about thee, and follow me. 9 And 
he went out, and followed him; and 
wist not that it was true which was 
done by the angel; but thought he 
saw a vision. 10 When they were 
past the first and the second ward, 
they came unto the iron gate that 
leadeth unto the city; which cpened 
to them of his own accord: and they 
went out, and passed on through one 
street; and forthwith the angel de- 
parted from him. 11 And when 
Peter was come to himself, he said, 
Now I know of a surety, that the 
Lord hath sent his angel, and hath 
delivered me out of the hand of 
Herod, and from all the expectation 
of the people of the Jews. 12 And 
when he had considered the thing, 
he came to the house of Mary the 
mother of John, whose surname was 
Mark; where many were gathered 
together praying. 13 And as Peter 
knocked at the door of the gate, a 
damsel came to hearken, named 
Rhoda. 14 And when she knew 
Peter’s voice, she opened not the 
gate for gladness, but ran in, and 
told how Peter stood before the gate. 
15 And they said unto her, Thou art 
mad. But she constantly affirmed 
that it was even so. Then said they, 
It is his angel. 16 But Peter con- 
tinued knocking : and when they had 
opened the door, and saw him, they 
were astonished. 17 But he, beck- 
oning unto them with the hand to 
hold their peace, declared unto them 
how the Lord had brought him out 
of the prison. And he said, Go show 
these things unto James, and to the 
brethren. And he departed, and 
went into another place. 18 Now 
as soon as it was day, there was no 
small stir among the soldiers, what 
was become of Peter. 19 And when 
Herod had sought for him, and 
found him not, he examined the 
keepers, and commanded that they 
should be put to death. And he 
went down from Judea to Cesarea, 
and there abode. 

We have here an account ot Peter’s deliver- 


ance out of prison, by which the design of 
Herod against him was defeated, and his life 


hone 
‘ 


AS | be y 
Peter's 


ar a 


NS Se eT ee eG On 
y NG * = fc ‘ 
preserved for further serviue, anda stop given 
to this bloody torrent. Now, 

{. Qne thing that magnified his deliver- 
ance was that it was a signal answer to prayer 
Ww. 5): Peter was: kept in prison with a great 
deal of care, so that it was altogether impos- 
sible, either by force or by stealth, to get him 
out. But prayer was made without ceasing of 
the church unto God.for him, for prayers and 
tears are the church’s arms; therewith she 
fights, not only against her enemies,, but for 
her friends: and to these means they have 
recourse. 1. The delay of Peter’s trial gave 
them time for prayer. It is probable that 
James was hurried off so suddenly and so 
privately that they had not time to pray for 
him, God so ordering it that they should not 
have space to pray, when he designed they 
should not have the thing they prayed for. 
James must be offered upon the sacrifice and 
service of their faith, and therefore prayer 
for him) is restrained and prevented; but 
Peter must be continued to them, and there- 
fore prayer for him is stirred up, and time is 
given them for it, by Herod’s putting off the 
prosecution. Howbeit, he meant not so, nei- 
ther did his heart think so. 2. They were 
very particular in their prayers for him, that 
it would please God, some way or other, to 
defeat Herod’s purpose, and to snatch the 
lamb out of the jaws of the lion. The death 
of James alarmed'them toa greater fervency 
in their prayer for Peter; for, if they be broken 
thus with breach upon breach, they fear 
that the enemy will make a full end. Ste- 
phen is not, and James is not, and will they 
take Peter also? All these things are against 
them; this.will. be sorrow upon sorrow, Phil. 
ii. 27. Note, Though the death and suffer- 


‘mgs of Christ’s ministers may be made 


greatly to serve the interests.of Christ's king- 
flom, yet it is the duty and concern of the 
church earnestly to pray for their life, liberty, 
and tranquillity; and sometimes Providence 
orders it. that they are brought into immi- 
nent danger, to stir up prayer for them. 3. 
Prayer was made without ceasing ; it was, 
mpocevxy exrerjc—fervent prayer. It is the 
word that is used concerning Christ’s pray- 
ing in his agony more earnestly ; it is the fer- 
vent prayer of the righteous man, that is ef- 
fectual, and availeth much. Some think it 
denotes the constancy and continuance of 
their prayers; so we take it: They, prayed 
without ceasing. It was an extended prayer ; 
they prayed for his release in their public as- 
semblies (private ones, perhaps, for fear of 
the Jews) ; then they went home, and prayed 
for it in their families; then retired/into their 
closets, and prayed for it there; so they 
prayed without ceasing: or first one knot of 
them, and then another, and then a third, 
kept a day of prayer, or rather a night of 
prayer, for him, v.12. Note, ‘Times of pub- 
lic distress and danger should be praying 
times with the church; we must pray always, 
but then especially. 


a 
RHE 


ae 
II, Another thing 
liverance was that | th 
ment and decree drew near 
tion, then his deliveran 
Esth. ix. 1, 2. Let us 
liverance came. 1. ] was 
before Herod designed to b 
which made it to be so much t 
consolation to his friends and « 
his enemies. It is probable some 
an interest in Herod, or erate ae 
been improving it to get.a discharge ff 
but in a Herod restlves, fi ail ie. 
And now they despair of prevailing in this — 
way, for to-morrow is the day set for the — 
bringing of him forth; and, it is likel ad 
will make as quick work with him as with his. 
Master; and now God opened a door of — 
escape for him. Note, God’s time to help is - 
when things are brought to the last extremity 
when there is none shut up nor left (Deut. _ 
xxxil. 36), and for this reason it has been ~ 
said, “The worse the better.” When Isaac 
is bound upon the altar, and the Anife in the — 
hand, and the hand stretched out to slay him, — 
then Jehovah-jireh, the Lord will provide, 2. 
It was when he was fast bound with two — 
chains, between two soldiers ; so that if he 
offer to stir he wakes them; and, besides 
this, though the prison-doors, no doubt, were — 
locked and bolted, yet, to make sure work, 
the keepers before the door kept’ the prison, 
that no one might so much as attempt to — 
rescue him. Never could the art of mando 
more to secure a prisoner. Herod, nodoubt, — 
said, as Pilate (Matt. xxvii. 65), Make it as — 
sure as you can. When men will think tobe — 
too hard for God, God will make it appear — 
that he is too hard for them. 3. It EB yeh 4 
he was sleeping between the soldiers, fast asleep; 
(1.) Not terrified with his danger, though — 
it was very imminent, and there was no — 
visible way for his escape. There was but a 
step between him and death, and yet he — 
could lay himself down im peace, and sleep— _ 
sleep in the midst of his enemies—sleep when, — 
it may be, they were awake, having a good — 
cause that he suffered for, and a good con- — 
science that he suffered with, and being assur- 
ed that God would issue his trial that way that 
should be most for his glory. Having com- — 
milled his cause to him that judgeth righteously, — 
his soul dwells at ease; and even mM prison, — 
between two soldiers, God gives him sleep; _ 
as he doth to his beloved. (2.) Not expect- — 
ing his deliverance. He did not keep awake, — 


looking to the yan han or to the left, for — 
relief, but lay asleep, and was p ily sur- 
prised with his deliverance. Thine the eiwreh 4 
(Ps. exxvi. 1): Wewere like those that dream. 

If. It also magnified his deliverance very — 
much that an angel was sent from heaven on — 
purpose to rescue him, which made his escape 
both practicable and warrantable. pte = Fe, 
brought him a legal: discharge, and enabled 
him to make use of it. shape 

1. The angel of the Lord came upon hims ; 


ees CHAP. RIL 7 deliverarine. 
od over him. He seemed as one jately, and follow the angei; and he did so, 

ned by men, yet not forgetten of his/v. 8,9. When Peter was awake he knew 
od ; the Lord thinketh upon him. Gates and | not what to do but as the angel directed him. 
~ \guards kept ‘all his friends from him, but |(1.) He must gird himself; for those that 
- could not keep the angels of Ged from him: | slept in their clothes ungirded themselves, se 
and they invisibly encamp rouxd about those | that they had nothing to do, when they got 
_ that fear God, to deliver them (Ps. xxxiv. 7), | up, but to fasten their girdles. (2.) He must 

_ and therefore they need not fear, though a host | bind on his sandals, that he might be fit to 


rs 


Ny 


__ Wherever the people of God are, and how-| power of divine grace must have their feet 
- eyer surrounded, they have a way open hea-| shod with the preparation of the gospel of 
_ yenward, nor can any thing intercept their | peace. (2.) He must cast his garments about 
intercourse with God. him, anc come away as he was, and follow 
2. A light shone in the prison. Though it | the angel; and he might go with a great deal 

_ is ‘a dark place, and in the night, Peter | of courage and cheerfulness who had a mes- 
- shall see his way clear. Some observe that |senger from heaven for his guide and guard. 
we do not find’in the Old Testament that! He went out, and followed him. Those who 
where angels appeared the light shone round are delivered out of a spiritual imprisonment 
about them; for that was a dark dispensation, | must follow their deliverer, as Israel when 
and the glory of angels was then veiled.| they went out of the house of bondage did; 
But in the New Testament, when mention is} they went out, not knowing whither they went, 

_ raade of the appearing of the angels, notice is| but whom they followed. Now it is said, 
taken of the light that they appeared in; for | when Peter went out after the angel, he knew 
it is by the gospel that the upper world is |not that it was true which was done by the 
brought to light. The soldiers to whom Peter | angel, that it was really matter of fact, but 
was chained were either struck into a deep | thought he saw a vision; and, if he did, it was 
sleep for the present (as Saul and his soldiers | not the first he had seen: but by this it ap- 

- were when David carried off his spear and | pears that a heavenly vision was so plain, and 
cruise of water), or, if they were awake, the | carried so much of its own evidence along 
appearance of the angel made them to shake, |with it, that it was difficult to distinguish 
and to become as dead men, as it was with the | between what was done in fact and what was 
_ guard set on Christ’s sepulchre. done in vision. When the Lord brought back 
_ 3. The angel awoke Peter, by giving him the captivity of his people we were like those 
a blow on his side, a gentle touch, enough to that dream, Ps. cxxvi.1. Peter was so; 
rouse him out of his sleep, though so fast, he thought the news was too good to be true. 
asleep that the light that shone upon him did| 6. He was led safely by the angel out of 
not awaken him. When good people slumber | danger, v. 10. Guards were kept at one pass 
ima time of danger, and are not awakened|and at another, which they were to make 
by the light of the word, and the discoveries | their way through when they were out of the 
it gives them, let them expect to be smitten ;prison, and they did so without any opposi- 
‘on the side by some sharp affliction ; better |tion; nay, for aught that appears, without 
be raised up so than left asleep. The language | any discovery: either their eyes were closed, 
of this stroke was, Arise up quickly ; not as/ or their hands were tied, or their hearts failed 
if the angel feared coming short by his delay, them ; so it was that the angel and Peter 
_ ‘but Peter must not be indulged in it. When | safely passed the first and second ward. Those 
David hears the sound of the going on the tops : watchmen represented the watchmen of the 

_ of the mulberry trees, then he must rise up | Jewish church, on whom God had poured out 
quickly, and bestir himself. a spirit of slumber, eyes that they should not 
4) His chains fell off from his hands. t' see and ears that they should not hear, Rom. 
seems they had handcuffed him, to make him|xi. 8. His watchmen are blind, sleeping, lying 
sure, but God loosed his bands ; and, if they | down, and loving to slumber. But still there 
fall off from his hands it is as well as if he/ is an iron gate, after all, that will stop them, 
had the strength of Samson to break them| and, if the guards can but recover themselves, 
like threads of tow. Tradition makes a] there they may recover their prisoner, as 
mighty rout about these chains, and tells | Pharaoh hoped to retake Israel at the Red 
_ formal story that one of the soldiers kept/Sea. However, up to that gate they march, 
‘them for a sacred relic, and they were long! and, like the Red: Sea before Israel, it opened 
_ after presented to Eudoxia the empress, and| ¢o them. They did not so much as put a 
_ I know not what miracles are said to have) hand to it, but it opened of its own accord, 
‘been wrought by them; and the Romish! by an invisible power; and thus was fulfilled 
‘church keeps a feast on the first of August! in the letter what was figuratively promised 
yearly in remembrance of Peter’s chains,! to Cyrus (Isa. xlv. 1, 2): I will open before 
| Festum vinculorum Petri—Thefeast of Peter's | him the two-leaved gates, will break in pieces 
_ ehains; whereas this was at the passover. | the gates of brass, and cut in sunder the bars 
‘Surely they are thus fond of Peter’s chains | of iron. And probably the iron gate shut 
wm hozes with them to enslave the'world! | again of itself, that none of the guards might 


3 5. Hewas ordered to dress himself immedi- | pursue Peter. Note, When God will work 


* 


. of enemies encamp against them, Ps. xxvii. 3| walk. Those whose bonds are loosed by the © 


= ~ 


ae Lee ay 

a im 3 PH Yi; ree + 
ig ae i iY ; 
salvation for his people, no difficulties in 
their way are insuperable; but even gates of 
iron are made to open of their own accord. 
This iron gate led him into the city out of 
the castle or tower; whether within the gates 
of the city or without is not certain, so that, 
when they were through this, they were got 
into the street. This deliverance of Peter 

' represents to us our redemption by Christ, 


which is often spoken of as the setting of| blow.” For this reason it was a cause of 
prisoners free, not only the proclaiming of | great expectation, among not only the com- — 
liberty to the captives, but the bringing ef|mon people, but the great people of the \ 
them out of the prison-house. The application ; Jews. 


of the redemption in the conversion of souls 
is the sending forth of the prisoners, by the 
blood of the covenant, out of the pit wherein is 
no water, Zech. ix. 11. The grace of God, 
like this angel of the Lord, brings light first 
into the prison, by the opening of the under- 
standing, smites the sleeping sinner on the 
side by the awakening of the conscience, 
causes the chains to fall off from the hands 
by the renewing of the will, and then gives 
the word of command, Gird thyself, and fol- 
low me. Difficulties are to be passed through, 
and the opposition of Satan and his instru- 
ments, a first and second ward, an untoward 
generation, from which we are concerned to 
save ourselves; and we shall be saved by the 
grace of God, if we put ourselves under the 
divine conduct. And at length the iron gate 
shall be opened to us, to enter into the New 
Jerusalem, where we shall be perfectly freed 
from all the marks of our captivity, and 
brought into the glorious liberty of the child- 
ren of God. 4 

7. When this was done, the angel departed 
from him, and left him to himself. He was 
out of danger from his enemies, and needed 
no guard. He knew where he was, and how 
to find out his friends, and needed no guide, 
md therefore his heavenly guard and guide 
bids him farewell. Note, Miracles are not to 
oe expected when ordinary means are to be 
used. When Peter has now no more wards 
to pass, nor iron gates to get through, he 
needs only the ordinary invisible ministration 
of the angels, who encamp round about those 
that fear God, and deliver them. 

IV. Having seen how his deliverance was 
magnified, we are next to see how it was 
manifested both to himself and others, and 
how, being made great, it was made known. 
We are here told, 

1. How Peter came to himself, and so 
came himself to the knowledge of it, v. 11. 
So many strange and surprising things com- 
ing together upon a man just awoke out of 
sleep put him for the present into some con- 
fusion ; so that he knew not where he was, 
nor what he did, nor whether it was fancy or 
fact; but at length Peter came to himself, 
was thoroughly awake, and found that it was 
not a dream, but a real thing: “ Now I know 
of a surety, now I know a\n9éc—truly, now 
I know that it is truth, and not an illusion 
of the fancy. Now I am well satisfied con- 


cerni 


out of the hands of Hero 
had me fast, and so hath pint 
expectation of the people of the 
doubted not to see Peter cut off th 
and hoped it was the one neck of Ch: 
4n which it would all be struck off. 


i 
ae 
ty 


at one 


t 


Peter, when he recollected himself, 
perceived of a truth what great things God 
had done for him, which at first he couid not — 
believe for joy. ‘Thus souls who are deliver- 
ed out of a spiritual bondage are not at first 
aware what God has wroughtin them. Many 
have the truth of grace that want the evi- — 
dence of it. They are questioning whether 
there be indeed this change wrought in them, 
or whether they have not been all this while — 
ina dream. But when the Comforter comes, 
whom the Father will send sooner or later, he _ 
will let them know of a surety what a blessed 
change is wrought in them, and what a happy — 
state they are brought into. Ji 
2. How Peter came to his friends, and ~ 
brought the knowledge of it to them. Here — 
is a particular account of this, and it is very 
interesting. . : ae Aer ae 
(1.) He considered the thing (v. 12), con. 
sidered how imminent his danger was, how 
great his deliverance; and now what has he * 
to do? What improvement must he make of 
this deliverance? What must he do next? — 
God’s providence leaves room for the use of — 
our prudence ; and, though he has undertaken _ 
to perform and perfect what he has begun, — 
yet he expects we should consider the thmg. __ 
(2.) He went directly to a friend’s house, — 
which, it is likely, lay near to the place where 
he was; it was the house of Mary, a sister ot 
Barnabas, and mother of John Mark, whose _ 
house, it should seem, was frequently made 
use of for the private meeting of the disciples, _ 
either because it was large, and would hold 
many, or because it lay obscure, or because — 
she was more forward than others were ta 
open her doors to them; and, no doubt, it — 
was, like the house of Obededom, b'essed — 
for the ark’s sake. A church in the house 
makes it a little sanctuary. “Sib tel. 
(3.) There he found many that were gather- — 
ed together praying, at the dead time of the — 
night, praying for Peter, who was the next — 
day to come upon his trial, that God would — 
find out some way or other for his. deliver- — 
ance. Observe, nd They continued in — 
prayer, in token of their importunity; they 
did not think it enough once to have pre- — 
sented his case to God, but they did it again 
and again. 'I'hus men ought always to pray, — 
and not to faint. As long as we are kept 
waiting for a mercy we must continue pray- — 


+ 


ing for it. |2.] It should seem that now — 
when the affair came dear to a crisis, and the 


next day was fixed for the dcterrining 
they were more fervent in prayer than 
before; and it was a good sign that God in- 
tended to deliver Peter when he thus stirred 
‘up a spirit of prayer for his deliverance, for 
‘he never said to the seed of Jacob, Seek ye my 
face in vain. [3.] They gathered together 
for prayer on this occasion; though this 
would make them obnoxious to the govern- 
ment if they were discovered, yet they know 
‘what an encouragement Christ gave to joint- 
prayer, Matt. xviii. 19, 20. And it was al- 
ways the practice of God’s praying people to 
unite their forces in prayer, as 2 Chron. xx. 
4; Esth. iv. 16. [4.] They were many thai 
‘were got together for this work, as many 
perhaps as the room would hold; and first 
‘one prayed, and then another, of those who 
gave themselves to the word and prayer, the 
rest joining with them; or, if they had not 
‘Ministers among them, no doubt but there 
were many private Chrisiians that knew how 
to pray, and to pray pertinently, and to con- 
tinue long in prayer when the affections of 
those who joined were so stirred as to keep 
pace with them upon such an occasion. 
This was in the night, when others were 
asleep, which was an instance both of their 
prudence and of their zeal. Note, It is good 
for Christians to have private meetings for 
prayer, especially in times of distress, and 
ot to let fall nor forsake such assemblies. 
[5.] Peter came to them when they were 
thus employed, which was an immediate 
resent answer to their prayer. It was as if 
God should say, ‘“ You are praying that Peter 
may be restored to you; now here he is.” 
W hile they are yet speaking, Iwiil hear, Isa. \xv. 
24. Thus the angel was sent with an answer 
f peace to Daniel’s prayer, while he was pray- 
g, Dan 1x. 20, 21. Ask, and it shall be given. 
(4.) He knocked at the gate, and had much 
ido to get them to let him in (v. 13—16): 
eter knocked at the door of the gate, design- 
ig by it to awaken them out of their sleep, 
» for aught that appears, not knowing 
at he disturbed them in their devotions. 
et, if his friends were permitted to speak 
ith him in private in the prison, it is pos- 
sible he might know of this appointment, 
d it was this which he recollected and con- 
dered when he determined to go to that 
house, where he knew he should find many 
f his friends together. Now when he knock- 
there, [1.] A damsel came to hearken ; not 
open the door till she knew who was there, 
friend or a foe, and what their business was, 
‘ing informers. Whether this damsel was 
of the family or one of the church, whether 
_ servant or a daughter, does not appear; it 

yuld seem, by her being named, that she was 
f note among the Christians, and more zea- 
affected to the better part than most of 
ge. [2.] She knew Peter’s voice, having 
eard him pray,and preach,and discourse, 
great deal of pleasure. But, instead 
ting him in immediately out of the cold, 
L. Vin 


an» 


Peer CHAPES 


af PN iat Sin se cels > oro : 
s ” T 


In an 
ecstasy of joy she forgets herself, and opened 
not the gate. |3.] She ran in, and probably 
went up to an upper room where they were 
together, and told them that Peter was cer- 
tainly at the gate, though she had not courage 
enough to open the gate, for fear she should 
be deceived, and it should be the enemy 
But, when she spoke of Peter’s being there, 
they said, “ Thow art mad; it is impossible 
it should be he, for he is in prison.” Some- 
times that which we most earnestly wish for 
we are most backward to believe, because 
we are afraid of imposing upon ourselves, as 
the disciples, who, when Christ had risen, 
believed not for joy. However, she stood ty 
it that it was he. Then said they, It is his 
angel, v.15. First, “ It isa messenger from 
him, that makes use of his name ;”’ so some 
take it; dyyeXoc¢ often signifies no more than 
a messenger. It is used of John’s messengers 
(Luke vii. 24, 27), of Christ’s, Luke ix. 52. 
When the damsel was confident it was Peter, 
because she knew his voice, they thought it ” 
was because he that. stood at the door had 
called himself Peter, and therefore offer this 
solution of the difficulty, “It is one that 
comes with an errand from him, and thou 
didst mistake as if it had been he himself.” 
Dr. Hammond thinks this the easiest way 
of understanding it. Secondly, “It is his 
guardian angel, or some other angel that has 
assumed his shape and voice, and stands at 
the gate in his resemblance.” Some think 
that they supposed his angel to appear as a 
presage of his death approaching; and this 
agrees with a notion which the vulgar have, 
that sometimes before persons have died 
their ward has deen seen, that is, some spirit 
exactly in their likeness for countenance and 
dress, when they themselves have been at the 
same time in some other place; they call it 
their ward, that is, their angel, who is their 
guard. If so, they concluded this an ill 
omen, that their prayers were denied, and 
that the language of the apparition was, 
“Let it suffice you, Peter must die, say no 
more of that matter.”” And, if we understand 
it so, it only proves that they had then such 
an opinion of a man’s ward being seen a little 
before his death, but does not prove that 
there is such a thing. Others think they 
took this to be an angel from heaven, sent to 
bring them a grant to their prayers. But 
why should they imagine that angel to assume 
the voice and shape of Peter, when we find 
not any thing like it in the appearance of 
angels? Perhaps they herein spoke the lan- 
guage of the Jews, who had a fond conceit 
that every good man has a particular tutelar 
angel, that has the charge of him, and some- 
times personates him. The heathen called 
it a good genius, that attended a man: but, 
since no other scripture speaks of sucha 
thing, this alone is too weak to bear the 
-  2N 6—VI. 


weight of such a doctrine. We are sure that and 


‘put upon him. But, when they saw him, they 


ce 
ey 


\ 


hie > 


Peter's THE At . ie 
for him. Obs 


the angels are ministering spirits for the good | slain one James with 
of the heirs of salvation, that they havea charge , another James, and th 
concerning them, and pitch their tents rownd | that stood up in his room 
about them; and we need not be solicitous | the brethren there ; for, 
that every particular saint should have his | to do, he will never want insti 
guardian angel, when we are assured he has | it with. aa ets 
a guard of angels. (8.) Peter had nothing more tod ) for 
(5.) At length they let him in (v. 16): He| present than to shift for his own safety, ’ 
continued knocking though they delayed to|he did accordingly: He departed, and 
open to him, and at last they admitted him. | into another place more obscure, and ther 
The iron gate which opposed his enlarge- | more safe. He knew the town very 
ment opened of itself, without so much as|and knew where to find a place that woulc 
once knocking at it; but the door cf his| be ashelter to him. Note, Even the Chri 
friend’s house that was to welcome him | tian law of self-denial and suffering for 
does not open of its own accord, but must | has not abrogated and repealed the natural 
be knocked at, long knocked at; lest Peter | law of self-preservation, and care for our own — 
should be puffed up by the honours which | safety, as far as God gives an opportunity of 
the angel did him, he meets with this morti-| providing for it by lawful means. «sh 
fication, by a seeming shght which his friends} V. Having seen the triumph of Peter’s 
friends in his deliverance, let us next observe 4 
the confusion of jhis enemies thereupon, 
which was so much the greater because peo- 
ple’s expectation was so much raised of ‘the 
putting of him to death. 1. The guards were ~ 
in the utmost consternation upon it, for et, 
knew how highly penal it was to bo to let 
a prisoner escape that they had charge of 
(wv. 18): As soon as tt was day, and they 
found the prisoner gone, there was no sma 
stir or strife, as some read it, among the sol. 
diers, what had become of Peter ; he is gone, 


were astonished, were filled with wonder a 
and joy in him, as much as they were but 
just now with sorrow and fear concerning 
him. It was both surprising and pleasing 
to them in the highest degree. © 

(6.) Peter gave them an account of his 
deliverance. When he came to the company 
that were gathered together with so much 
zeal to pray for him, they gathered about 
him with no less zeal to congratulate him 
on his deliverance ; and herein they were so 
noisy that when Peter himself begged them 
to consider what peril he was yet in, if 
they should be overheard, he could not 
‘make them hear him, but was forced to 
beckon to them with the hand to hold their 
peace, and had much ado thereby to com- 
mand silence, while he declared unto them 
how the Lord Jesus had by an angel brought 
him out of prison ; and it is very likely, 
having found them praying for his deliver- 
ance, he did ‘not part with them till he and 
they had together solemnly given thanks 
to God for his enlargement 5 or, if he could 
not stay to do it, it is probable they staid to- 
gether to do it; for what is won by prayer 
yaust be worn with praise; and God must 
always have the glory of that which we have 
the comfort of. When David declares what 
God had done for his soul, he blesses God 
who had not turned away his prayer, Ps. 
Ixvi. 16, 20. 

(7.) Peter sent the account to others of 
his friends: Go, show these things to James, 
and to the brethren with him, who perhaps 
were met together in another place at the 
same time, upon the same errand to the 
throne of grace, which is one way of keeping 
up the communion of saints and wrestling 
with God in prayer—acting in concert, 
though at a distance, like Esther and Morde- 
cai. He would have James and his company 
to know of his deliverance, not only that they 
munt be eased of their pain and delivered 
frota their fears concerning Peter, but that 
‘they mught return thanks fo God with him 


and nobody knows how or which way. ‘They 
thought themselves as sure as could be of 
him but last night; yet now the bird is flown, 
and they can hear no tale nor tidings of him. 


This set them together by the ears; one 

“ Tt was your fault ;” the other, “ Nay, bat 
it was yours ;” having no other way to clear 
themselves, but by accusing one. cdoshine | 
With us, if but a prisoner for debt escape, the 
sheriff must answer for the debt. Thus have 
the persecutors of the gospel of Christ been 
often filled with vexation to see its cause con- 
quering, notwithstanding the opposition they 
have given to it. 2. {ouses were searched 
in vain for the rescued prisoner (v. 19): He- 
rod sought for him, and found him not. Wh 
can find whom God hath hidden? Baruch 
and Jeremiah are safe, though seare d for, 
because the Lord has hidden them, Jer. xxxvi 
96. In times of public danger, all believers 
have God for their hiding-place, which is such 
a secret, that there the ignorant world cannot 
find them; such a strength, that the impo- 
tent world cannot reach them. 3. The keepers 
were reckoned with for a permissive es cap 
Herod examined the keepers, and fi > the 
they could give no saline ho 
Peter got away, he commanded oul 
be put to death, according to the Roman law 
and that 1 Kings xx. 39, If by any meom 
he be missing, then shail thy life go for ht 
life. It is probable that these keepers ha 
been more severe with Peter than they nee 
to be (as the jailor, ch. xvi. 24), and had b 
abusive to him, and to others that had b 


“ 


it 


justly are they put to death for that 
which was not frets bult, and by him too 
that had set them to work to vex the church. 
_ When the wicked are thus snared in the work 
ef tharrown lands; the Lord is known by 
the judgments which he executes. Or, if they 
had not thus made themselves obnoxious to 
_ the justice of God, and it be thought hard 
_ that mnocent men should suffer thus for that 
_ which was purely the act of God, we may 
_ easily admit the conjectures of some, that 
though they were commanded to be put to 
_ death, to please the Jews, who were sadly 
_ disappointed by Peter’s escape, yet they were 
not executed ; but Herod’s death, immediately 
_ after, prevented it. 4. Herod himself retired 
. it: He went down from Judea to Cesarea, 
and there abode. He was vexed to the heart, 
~ as a lion disappointed of his prey; and the 
~ more because he had so much raised the ex- 
' pectation of the people of the Jews concerning 
_ Peter, had told them how he would very 
- shortly gratify them with the sight of Peter’s 
_ head m a charger, which would oblige them 
~ as much as John Baptist’s did Herodias ; it 
_ made him ashamed to be robbed of this boast- 
_ ing, and to see himself, notwithstanding his 
confidence, disabled to make his words good. 
_ This is such a mortification to his proud spi- 
sit that he cannot bear to stay in Judea, but 
_ away he goes to Cesarea. Josephus mentions 
& this coming of Herod to Cesarea, at the end 
_ of the third year of his reign over all Judea 
E <dntiquit. xix.|7), and says, he came thither 
to solemnize the plays that were kept there, 
by a vast concourse of the nobility and gen- 
try of the kingdom, for the health of Cesar, 
and in honour of him. : 
_ 20 And Herod was highly dis- 
_ pleased with them of Tyre and Sidon: 
‘but they came with one accord to 
him, and, having made Blastus the 
dng’s chamberlain their friend, de- 
‘sired peace; because their country 
was nourished by the king’s country. 
21 And upon a set day Herod, ar- 
rayed in royal apparel, sat upon his 
, and made an oration unto 
t '-22 And the people gave a 
‘shout, saying, Jt ts the voice of a 
23 And 


god, and not of a man. 
mmmediately the angel ofthe Lord 
smote him, because he gave not God 

e glory: and he was” eaten of 
ms, and gave up the ghost. 24 
the word of God grew and mul- 
ed. 25 And Barnabas and Saul 
ned from Jerusalem, when they 
fulfilled their ministry, and took 
th them John, whose surname 


, 


eee CRAP EN. 
mérs upon the like account; and| 


a See | _ a4 >); 
Nona Mang! So 


Poe 


; of Herod. 

Tn these verses we have, 

I. The death of Herod. God reckoned 
with him, not only for his putting James to 
death, but for his design and endeavour to 
put Peter to death ; for sinners will be called 
to an account, not only for the wickedness of 
their deeds, but-for the wickedness of their 
endeavours (Ps. xxviii. 4), for the mischief 
they have done and the mischief they would 
have done. It was but a little while that 
Herod lived after this. Some sinners God 
makes quick work with. Observe, 

1. How the measure of his ‘iniquity was 
filled up: it was pride that did it; it is this 
that commonly goes more immediately before 
destruction, and a haughty spirit before a fall. 
Nebuchadnezzar had been a very bloody man, 
and a great persecutor; but the word that 
was in the king’s mouth when the judgments 
of God fell upon him was a proud word: Js 
not this great Babylon that I have built ? Dan. 
iv. 30, 31. It is the glory of God to look on 
every one that is proud, and bring him low, 
Job x1. 12. The instance of it here is very 
remarkable, and shows how God resists the 
proud 

(1.) The men of Tyre and Sidon had, it 
seems, offended Herod. Those cities were 
now under the Roman yoke, and they had 
been guilty of some misdemeanours which 
Herod highly resented, and was resolved they 
should feel his resentmen@. Some very small 
mafter would serve such a proud imperious 
man as Herod was for a provocation, where 
he was disposed to pick a quarrel. He was 
highly displeased with this people, and they 
must be made to know that his wrath was as 
the roaring of a lion, us messengers of death. 

(2.) The offenders truckled, beimg con- 
vinced, if not that they had done amiss, yet 
that it was in vain to contend with such a 
potent adversary, who, right or wrong, would 
be too hard for them; they submitted and 
were willing upon any terms to make peace 
with him. Observe, [1.] The reason why 
they were desirous to have the matter accom-~ 
modated: Because their country was nou- 
rished by the king’s country. Tyre and Sidon 
were trading cities, and had little land be- 
longing to them, but were always supplied 
with corn from the land ef Canaan; Judah 
and Israel traded in their market, with wheat, 
and honey, and oil, Ezek. xxvii. 17. Now if 
Herod should make a law to prohibit the ex- 
portation of corn to Tyre and Sidon (which 
they knew not but a man so revengeful as he 
might soon do, not caring how many were fa- 
mished by it), their country would-be un- 
done; so that it was their interest to keep in 
with him. And is it not then our wisdom to 
make our peace with God, and humble our- 
selves before him, who, have'a much more 


-constant and necessary dependence upon him 


than one country can have upon another? 
for in him we live, and move, and have our 
being. [2.] The method they took to pre- 
vent a rupture: They made Blastus the king’s 


The death THE 
chamberlain their friend, probably with bribes 
ana good presents; that is usually the way 
for men to make courtiers their friends. And 
it is the hard fate of princes that they must 
have not only their affairs, but their affec- 
tions too, governed by such mercenary tools ; 
yet such men as Herod, that will not be go- 
verned by reason, had better be so governed 
than by pride and passion. Blastus had 
Herod’s ear, and has the art of mollifying his 
resentments ; and a time is fixea for the am- 
bassadors of Tyre and Sidon to come and 
make a public submission, to beg his ma- 
jesty’s pardon, throw themselves upon his 
clemency, and promise never again to offend 
in the like manner ; and that which will thus 


feed his pride shall serve to cool his passion. 


(3.) Herod appeared in all the pomp and 
grandeur he had: He was arrayed in his 
royal apparel (v. 21), and sat upon his throne. 
Josephus gives an account of this splendid 
appearance which Herod made upon this oc- 
casion.—Antiquit. lib. xix. cap. 7. He says 
that Herod at this time wore a robe of cloth 
of silver, so richly woven, and framed with 
such art, that when the sun shone it reflected 
the light with such a lustre as dazzled the 
eyes of the spectators, and struck an awe 
upon them. Foolish people value men by 
their outward appearance; and no better are 
those who value themselves by the esteem of 
such, who court it, and recommend them- 
selves to it as Herod did, who thought to 
make up the want of a royal heart with his 
royal apparel; and sat upon his throne, as if 
that gave him a privilege to trample upon all 
about him as his footstool. 

(4.) He made a speech to the men of Tyre 
and Sidon, a fine oration, in which, probably, 
after he had aggravated their fault, and com- 
mended their submission, he concluded with 
an assurance that he would pass by their of- 
fence and receive them into his favour again 
—proud enough that he had it in his power 
whom he would to keep alive, as well as whom 
he would to slay; and probably he kept 
them in suspense as to what their doom 
should be, till he made this oration to them, 
that the act of grace might come to them 
with the more pleasing surprise. 

(5.) The people applauded him, the people 
that had a dependence upon him, and had be- 
nefit by his favour, they gave a shout; and 
this was what they shouted, I¢ is the voice of 
a god, and not of a man, v, 22. God is great 
and good, and they thought such was Herod’s 
eatness in his apparel and throne, and such 
s goodness in forgiving them, that he was 
worthy to be called no less than a god; 
and perhaps his speech was delivered with 
such an air of majesty, and a mixture of cle- 
mency with it, as affected the auditors thus. 
Or, it may be, it was not from any real im- 
pression made upon their minds, or any high 
or good thoughts they had indeed conceived 
of him ; but, how meanly soever they thought 
of him, they were resolved thus to curry 


Z “ ¥ 4 
AC in I. Ye ve 
favour with him, and 
made peace between him 
great men are made an e 
if they lend an ear to them, 
them. Grotius ‘here observ 


magistrates are called gods ( 3. Ixxxi ; 
gs or monarchs, that is, single per. 


ie 
ae | 


are not, lest countenance should thereby be 
‘given to the Gentiles, who gave divine honours — 
to their kings alive and dead, as here ; but they 
are a college of senators, or a bench of judges, 
that are called gods.—In collegio toto senato- 
rum non idem erat periculi ; itaque eos, -non 
autem reges, invenimus dictos elohim. Those 


that live by sense vilify God, as if he were 
altogether such a one as themselves, and deify 
men, as if they were gods; having their 
persons in admiration, because of advantage. 
This is not only a great affront to God, giving - 
that glory to others which is due to him 
alone, but a great injury to those who are 
thus flattered, as it makes them forget them- — 
selves, and so puffs them up with pride that — 
they are in the utmost danger possible of 
falling into the condemnation of the devil. _ 

(6.) These undue praises he took to him- 
self, pleased himself with them, and prided 
himself in them; and this was his sin. We 
do not find that he had given any private — 
orders to his confidants to beginsuch a shout, — 
or to put those words into the mouths of the — 
people, nor that he returned them thanks for — 
the compliment and undertook to answer 
their opinion of him. But his fault was that — 
he said nothing, did not rebuke their flattery, — 
nor disown the title they had given him, nox ~ 
give God the glory (v. 23); but he took it to 
himself, was very willing it should terminate _ 
in himself, and that he should be thought a 
god and have divine honours paid him. Si 
populus vult decipi, decipiatur—If the people 
will be deceived, let them. And it was worse 
in him who was a Jew, and professed to be- 
lieve in one God only, than it was in the ; 
heathen emperors, who had gods many and 
lords many. nite] 

2. How his iniquity was punished: Imme- 
diately (v. 23) the angel of the Lord smote him 
the order of Christ, for to him all judg- 


“ 


ment is committed), because he gave not God 
the glory (for God is jealous for his own ho- 
nour, and will be glorified upon those whom — 
he is not glorified by); and he was eaten of 
worms above ground, and gave up the ghost. 
Now he was reckoned with for vexing the 
church of Christ, killing James, imprisonin; 
Peter, and all the other mischiefs he hi 
done. Observe in the destruction of Herod, 

(1.) It was no less than an angel that 
the agent—the angel of the Lord, that angel 
that was ordered and commissioned to do it, 
or that angel that used to be employed in 
works of this nature, the destroying angel: 
or the angel, that is, that angel that delivere 
Peter in the former ant tte chapter—tha' 
angel smote Herod. For those ministeri 
spirits are the ministers either of divine jus 


said in his pride, I am agod, I sit in the 
of God ; and set his heart as the heart of 
God: but he shall be a man, and no God, a 
eak mortal man, in the hand of him that 
eth him (Ezek. xxviii. 2—9), so Herod 
here. Potent princes must know, not only 
at God is omnipotent, but that angels too 
‘e greater in power and might than they. 
ne angel smote him, because he gave not the 
lory to God ; angels are jealous for God’s 
onour, and as soon as ever they have 
commission are ready to smite those that 
usurp his prerogatives, and rob God of his 
honour. 
_ (2.) It was no more than a worm that was 
ze instrument of Herod’s destruction: _He 
was eaten of worms, yevopevoc ckwAnkoBpwroc— 
he became worm-eaten, so it mustbe read; 
rotten he was, and he became like a piece of 
rotten wood. The body in the grave is de- 
stroyed by worms, but Herod’s body putre- 
fied while he was yet alive, and bred the 
worms which began to feed upon it betimes ; 
so Antiochus, that great persecutor, died. 
See here, [1.] What vile bodies those are 
which we carry about with us; they carry 
about with them the seeds of their own dis- 
solution, by which they will soon be destroyed 
henever God does but speak the word. 
Surprising discoveries have of late beenmade 
by microscopes cf the multitude of worms 
fat there are in human bodies, and how 
much they contribute to the diseases of them, 
hich is a good reason why we should not 


mplishments, and why we should not pam- 
our bodies, for this is but feeding the 
ms, and feeding them for the worms. 
[2.] See what weak and contemptible crea- 
es God can make the instruments of his 
stice, when he pleases. Pharaoh is plagued 
ith lice and flies, Ephraim consumed as 

ith a moth, and Herod eaten with worms. 
[) See how God delights nut only to brmg 


articularly related by Josephus, a Jew, 
iquit. lib. xix. cap. 7, thus: “ That He- 
d came down to Cesarea, to celebrate a fes- 
1 in honour of Cesar; that the second 
ay of the festival he went in the morning to 
e theatre, clothed with that splendid robe 
tioned before; that his flatterers saluted 
m as a god, begged that he would be pro- 
itious to them; that hitherto they had re- 
erenced him as a man, but now they would 
nfess to be in ‘him something more excel- 
han a mortai nature. ‘That he did not 


proud of our bodies, or of any of their ac- 


w 


tal, must be proved a man, and mortal.’ 
That his torture continued without intermis- 
sion, or the least abatement, and then he 
died in the fifty-fourth year of his age, when 
he had been king seven years.” 

II. The progress of the gospel after this. 
1. The word of God grew and multiplied, as 
seed sown, which comes up with a great 
increase, thirty, sixty, a hundred fold ; wher- 
ever the gospel was preached, multitudes. 
embraced it, and were added to the church 
by if, v. 24. After the death of James, the: 
word of God grew; for the church, the more 
it was afflicted, the more it multiplied, like 
Israel in Egypt. The courage and comfort 
of the martyrs, and God’s owning them, did 
more to invite people to Christianity, than. 
their sufferings did to deter them from it. 
Afte. the death of Herod the word of God 
gained ground.- When such a persecutor was 
taken off by a dreadful judgment, many were: 
thereby convinced that the cause of Christi- 
anity was doubtless the cause of Christ, and 
therefore embraced it. 2. Barnabas and Saul 
returned to Antioch as soon as they had de- 
spatched the business they were sent upon: 
When they had fulfilled their ministry, had 
paid in their money to the proper persons, and 
taken care about the due distribution of it to 
those for whom it was collected, they returnea 
from Jerusalem. 'Though they had a great 
many friends there, yet at present their werk 
lay at Antioch; and where our business is 
there we should be, and no longer from it than 
is requisite. When aminister is called abroad 
upon any service, when he has fulfilled that 
ministry, he ought to remember that he has 
work to do at home, which wants him there 
and calls him thither. Barnabas and Saul, 
when they went to Antioch, took with them 
John, whose surname was Mark, at whose 
mother’s house they had that meeting for 
prayer which we read of v.12. She was 
sister to Barnabas. It is probable that Bar- 
nabas lodged there, and perhaps Paul with 
him, while they were at Jerusalem, and it 
was that that occasioned the meeting there at 
that time (for wherever Paul was he would 
have some good work doing), and their inti- 
macy in that family while they were at Jeru- 
salem occasioned their taking a son of that 
family with them when they returned, to be 
trained up under them, and employed by 
them, in the service of the gospel. Educat- 
ing young men for the ministry, and entering 
them into it, is a very good work for elder 
ministers to take care of, and of good service 
to the rising generation. 


Jeb =o. <5 i ee 
eo Sees Se ; 


“AF y 
7 . 


TT. Whallieitn of 


Soe teen ™ 


Perv eey. Sanu, 


‘CHAP Kill. 

We have not yct met with any thing concerning the spreading of 
the gospel to the Gentiles which bears any proportion to the 
largeness of that commission, “Go, and disciple all nations.” 
‘The door was opened in the bapnzing of Cornelius and his 
friends; but since then we had the gospel preached to the Jews 
enly, ch. xi. 19. It should seem as if the light which began to 
ahine wpon the Gentile world had withdrawn itself. But here in 
ahis chapter that work, that great good work, is revived in the 


midst of the years ; and though the Jews shall still have the first, 


offer of the gospel made to them, yet, upon their refusal, the 
_ Gentiles shall have their share of the offer of it. Here is, 1. The 
~ solemn ordination of Barnabas and Saul, by divine direction, to 
the ministry, to the great work of spreading the gospel among the na- 
tious about (and it is probable that other apostles or apostolical 
men dispersed themselves by order from Christ, upon the same 
errand, ver. 1—3). Il. Their preaching the gospel in Cyprus, and 
the opposition they met with there from Elymas the sorcerer, 
ver. 4—13. lI. The heads of a sermon which Paul preached to 
the Jews at Antioch in Pisidia, in their synagogue, which is 
given us as a specimen of what they usually preached to the Jews, 
aid the method they took with them, ver. 14—4]. 1V, The 
preaching of the gospel to the Gentiles at their request, and upon 
the Jews’ refusal of it, wherein the apostles justified themselves 
against the displeasure which the Jews conceived at it, and God 
owned them, ver. 42—49. V. The trouble which the infidel Jews 
gave to the apostles, which obhged them to remove to another 
place (ver. 50—52), so that the design of this chapter is to show 
how cautiously, how gradually, and with what good reason the 
apostles carried the gospel imto the Gentile world, and admitted 
ahe Gentiles into the church, which was so great an offence to the 
Jews, and which Paul isso industrious to justify in his epistles 


OW there were in the church 


4 that was at Antioch certain {pupil to the same tutor, or rather one that 
prophets and teachers ; as Barnabas, | was his constant colleague and companion— 


and Simeon that was called Niger, 
and Lucius of Cyrene, and Manaen, 
which had been brought up with 
Herod the tetrarch, and Saul. 2 As 
they ministered to the Lord, and 
fasted, the Holy Ghost said, Sepa- 
rate me Barnabas and Saul for the 
work whereunto I have called them. 
3 And» when they had fasted and 
prayed, and laid their hands on them, 
they sent them away. 


We have here a divine warrant and com- 
mission to Barnabas and Saul to go and preach 
the gospel among the Gentiles, and their 
ordination to that service by the imposition 
of hands, with fasting and prayer. 

I. Here is an account of the present state 
of the church at Antioch, which was planted 
oh. xi. 20. 

1. How well furnished 1t was with good 
ministers ; there were there certain prophets 
and teachers (v. 1), men that were eminent for 
gifts, graces, and usefulness. Christ, when 
he ascended on high, gave some prophets and 
some teachers (Eph. iv. 11); these were both. 
Agabus seems to have been a prophet and not 
a teacher, and many were teachers who were 
not prophets; but those here mentioned were 
at times divinely inspired, and had instructions 
immediately from heaven upon special occa- 
sions, which gave them the title of prophets ; 
and withal they were stated teachers of the 
church in their religious assemblies, expound- 
ed the scriptures, and opened the doctrine of 
Christ with suitable applications. These were 
the prophets, and scribes, or teachers, which 
Christ promised to send (Matt. xxiii. 34), such 
as were every way qualified for the service of 
the Christian church. Antioch was a great 


city, and the Chr 
that they could not a 
was therefore requisite 
teachers, to preside in 
blies, and to deliver God’s min them 
Barnabas is first named, probably becaus 
was the eldest, and Saul last, probab! 
cause he was the youngest; but aft 
the last became first, and Saul more } 
in the church. ‘Three others are mentior 
(1.) Simeon, or Simon, who for distinction. 
sake was called Niger, Simon the Black, fre 
the colour of his hair ; like him that with u 
was surnamed the Black Prince. (2.) Zucaus 
of Cyrene, who some think (and Dr. Lightfoot 
inclines to it) was the same with this Luk 
that wrote the Acts, originally a Cyrenian, 
educated in the Cyrenian college or synagogu 
at Jerusalem, and there first receiving the 
gospel. (3.) Manaen, a person of some qua- 
lity, as it should seem, for he was brought up 
with Herod the tetrarch, either nursed of the 
same milk, or bred at the same school, or 


3 


that in every part of his education was his 
comrade and intimate, which gave him a fair 
prospect of preferment at court, and yet _ 
Christ’s sake he quitted all the hopes of it 
like Moses, who, when he had come to years, 
refused to be called the son of Pharaoh's 
daughter. Wad he joined in with Herod, wi 
whom he was brought up, he might have had 
Blastus’s place, and have been his chamber- 
lain; but it is better to be fellow-sufferer 
with a saint than fellow-persecutor with a 
tetrarch. ie genta ea 
_ 2. How well employed they were (@. 2): 
They ministered to the d, and fasted. QOb- 
serve, (1.) Diligent faithful teachers do truly 
minister unto the Lord. Those that instruc’ 
Christians serve Christ; they really do 
honour, and carry on the interest of his king- 
dom. ghey that pes 4 i pa in 
raying an eachi which are in 
Soled heré), anes unto the Lord, for they 
are the church’s servants for Christ’s sake; 
to him they must have an eye in their minis 
trations, and from him they shall have @ 
recompence. ' (2.) Ministering to the Lord 
in one way or other, ought to be the state 
jbusiness of churches and their teachers 
to this work time ought to be set a 
nay, it isset apart, and in this work we ou 
to spend some part of every day. What have 
we to do as Christians and munisters but 
serve the Lord Christ ? Col. iii. 24; Rom. xiv 
18. (3.) Religious fasting is of use in ow 
ministering to the Lord, both as a sign of ou 
humiliation and a means of our mortification 
Though it was not so much practised by t 
disciples of Christ, while the bridegroom wa 
with them, as it was by the disciples of J 
and of the Pharisees; yet, after the b 
groom was taken away, they abounded : 
as those that had well learned to deny t 
selves and to endure hardness 


“The orders given by the Holy Ghost 
‘setting apart of Barnabas and Saul, 
: ey were engaged in public exercises, 
th » ministers of the several congregations in 
the city joining in one solemn fast or day of 
prayer: The Holy Ghost said, either by a voice 
from heaven, or by a strong impulse on the 
minds of those of them that were prophets, 
Separate me Barnabas und Saul for the work 
whereunto I have called them. We does not 
‘specify the work, but refers to a former call 
of which they themselves knew the meaning, 
_ whether others did or no: as for Saul, he was 
particularly told that he must bear Christ’s 
_ name to the Gentiles (ch. ix. 15), that. he must 
be sent to the Gentiles (ch. xxii. 21); the 


_ before this, that as Peter, James, and John 
laid out themselves among those of the cir- 
-cumcision, so Paul and Barnabas should 
goto the heathen, Gal. ii. 7—9. Barnabas, it 
is likely, knew himself designed for this 
service as well as Paul. Yet they would not 
thrust themselves into this harvest, though it 
appeared plenteous, till they received their 
_ orders from the Lord of the harvest : Thrust 
4 a thy sickle for the harvest is ripe, Rev. xiv. 
_ 5. The orders were, Separate me Barnabas 
wad Saul. Observe here, 1. Christ by his 
_ Spirit has the nomination of his ministers; 
| for it is by the Spirit of Christ that they are 
qualified in some measure for his services, 
: inclined to it, and taken off from other cares 
‘inconsistent with it. There are some whom 
the Holy Ghost has separated for the service 
of Christ, has distinguished from others as 
men that are offered and that willingly offer 
themselves to the temple service; and con- 
cerning them directions are given to. those 
who are competent judges of the sufficiency 
of the abilities and the sincerity of the incli- 
ation: Separatethem. 2. Christ’s ministers 
are separated to him and to the Holy Ghost: 
Separate them to me ; they are to be employed 
in Christ’s work and under the Spirit’s guid- 
ance, to the glory of God the Father. 3. All 
that are separated to Christ as his ministers 
; are separated to work; Christ keeps no ser- 
_vants to be idle. If any man desires the office 
of a bishop, he desires a good work ; that is 
what he is separated to, to labour in the word 
and doctrine. They are separated to take 
pains, not to take state. 4. The work of 
Christ’s ministers, to which they are to be se- 
parated, is work that is already settled, and 
that which all Christ’s ministers hitherto have 
been called to, and which they themselves 
have first been, by an external call, directed 
fo and have chosen. 
+I. Their ordination, pursuant to these 
lers. not to the ministry in general 
arnabas and Saul had both of them been 
ministers long before this), but to a parti- 
lar service in the ministry, which had 
mething peculiar in it, and which required. 
fre commission, which commission God 
fit at this time to transmit by the hands 


eS or 


} 
; 


4 


CHAP. XII. 


matter was settled between them at Jerusalem’ 


AGE Phe ES aie, nee a eC 
“a 5 


an Paui and Barnabas. 


of these prophets and teachers, for the owing 
of this direction to the church, that teachers 
should ordain teachers (for prophets we are 
not now any longer to expect), and that 
those who have the dispensing of the oracles 
cf Christ committed to them should, for the 
benefit of posterity, commit the sameto faithful 
men, who shall be able also to teach others, 
2 Tim. ii. 2. So here, Simeon, and Lucius, 
and Manaen, faithful teachers at this time in 
the church of Antioch, when they had fasted 
and prayed, laid theiy hands on Barnabas and 
Saul, and sent them away (v. 3), according to 
the directions received. Observe, 1. They 
prayed for them. When good men are going 
forth about good work, they ought to be 
solemnly and particularly prayed for, especi- 
ally by their brethren that.are their fellow- 
labourers and fellow-soldiers. 2.'They joined 
fasting with their prayers, as they did in their 
other ministrations, v. 3.. Christ has taught 
us this by his abstaining from sleep (a 
night-fast, if | may so callit) the night before 
he sent forth his apostles, that he might 
spend it in prayer. 3. They laid their hands 
on them. Hereby, (1.) They gave them their 
manumission, dismission, or discharge from 
the present service they were engaged in, in 
the church of Antioch, acknowledging that 
they went off not only fairly and with con- 
sent, but honourably and with a good report. 
(2.) They implored a blessing upon them in 
their present undertaking, begged that God 
would be with them, and give them success ; 
and, in order to this, that they miyht be filled 
with the Holy Ghost in their work. This 
very thing is explaimed ch. xiv. 26, where 
it is said, concerning Paul and Barnabas, 
that from Antioch they had been recommended 
to the grace of God for the work which they 
fulfilled. As it was an instance of the hu- 
mility of Barnabas and Saul that they sub- 
mitted to the imposition of the hands of 
those that were their equals, or rather their 
inferiors; so it was of the good disposition 
of the other teachers that they did not envy 
Barnabas and Saul the honour to which they 
were preferred, but cheerfully committed it 
to them, with hearty prayers for them; and 
they sent them away with all expedition, out 
of a concern for those countries where they 

were to break up fallow ground.. 


4 So they, being sent forth by the 
Holy Ghost, departed unto Seleucia; 


and from thence they sailed to Cy- 
prus. 5 And when they were at Sa- 
lamis, they preached the word of 
God in the synagogues of the Jews : 
and they had also John to their mi- 
nister. 6 And when they had gone 
through the isle unto Paphos, they 
found a certain sorcerer, a false pro- 
phet, a Jew, whose name was Bar- 
jesus: 7 Which was with the de- 


The mission of ' 


puty of the country, Sergius Paulus, | 


a prudent man; who called for Bar- 
nabas and Saul and desired to hear 
the word of God. 8 But Elymas 
the sorcerer (for so is his name by 
interpretation) withstood them, seek- 
ing to turn away the deputy from 
the faith. 9,’Then Saul, (who also és 
called Paul,) filled with the Holy 
Ghost, set his eyes on him, 10 
And said, O full of all subtilty and 
all mischief, thou child of the devil, 
thou enemy of all righteousness, wilt 
thou not cease to pervert the right 
ways of the Lord? 11 And now, 
behold, the hand of the Lord is upon 
thee, and thou shalt be blind, not 
seeing the sun for a season. And 
immediately there fell on him a mist 
and. darkness; and he went about 
seeking some to lead him by the 
hand. 12 Then the deputy, when 
he saw what was done, believed, 
being astonished at the doctrine of 
the Lord. 13 Now when Paul and 
his company loosed from Paphos, 
they came to Perga in Pamphylia: 
and John departing from them re- 
turned to Jerusalem. 


In these verses we have, 

I. A general account of the coming of 
Barnabas and Saul to the famous island of 
Cyprus; and perhaps thitherward they steered 
their course because Barnabas was a native 
of that country (ch. iv. 36), and he was 
willing they should have the first-fruits of 
his labours, pursuant to his new commission. 
Observe, 1. Their being sent forth by the 
Holy Ghost was the great thing that encou- 
raged them in this undertaking, v. 4. If the 
Holy Ghost send them forth, he will go along 
with them, strengthen them, carry them on 
in their work, and give them success; and 
then they fear no colours, but can cheerfully 

-venture upon a stormy sea from Antioch, 
which was now to them a quiet harbour. 
2. They came to Seleucia, the sea-port town 
opposite to Cyprus, thence crossed the sea 
to Cyprus, and in that island the first city 
they came to was Salamis, a city on the east 
side of the island (v. 5); and, when they had 
sown good seed there, thence they went 
onward through the isle (v. 6) till they came 
to Paphos, which lay on the western. coast. 
3. They preached the word of God wherever 
they came, in the synagogues of the Jews ; so 
far were they from excluding them that they 
gave them the preference, and so left those 
among them who believed not inexcusable; 


they would have gathered them, but they would | the son of inflation. 
‘ 


censure of the rulers of the 
who might, if they had any th 
object against it. Nor would th 
acted separately, but in concert with tl 
if they had not driven them out from # 
and from their synagogues. 4. They had 
John for their minister; not their servant ins + 
common things, but their assistant in the — 
things of God, either to prepare their way in — 
places where they designed to come or to 
carry on their work in places where they had 
begun it, or toconverse familiarly with those — 
to whom they preached publicly, and explain — 
things to them; and such a one might be ~ 
many ways of use to them, especially in a 
strange country. : 
II. A particular account of their encounter 
with Elymas the sorcerer, whom’ they met 7 
with at Paphos, where the governor resided ; 
a place famous for a temple built to Venus | 
; 


there, thence called Paphian Venus; and 
therefore there was more than ordinary need 
that the Son of God should there be mani- 
Jested to destroy the works of the devil. 

1, There the deputy, a Gentile, Sergius 
Paulus by name, encouraged the apostles, 
and was willing to hear their message. He ~ 
was governor of the country, under the Ro. — 
man emperor; proconsul or propretor, such 
aone as we should call lord lieutenant of the — 
island. He had the character of a prudent — 
man, an intelligent, considerate man, that — 
was ruled by reason, not passion nor preju- 
dice, which appeared by this, that, having a | 
character of Barnabas and Saul, he sent for 
them, and desired to hear the word of God. — 
Note, When that which we hear has a tend- _ 
ency to lead us to God, it is prudence to desire 
to hear more of it. Those are wise people, ~ 
however they may be ranked among the 
foolish of this world, who are inquisitive after — 
the mind and will of God. Though he was 
a great man, and a man in authority, and the © 
preachers of the gospel were men that made 
no figure, yet, if they have a message from 
God, let him know what it is, and, if it 
appear to be so, he is ready to receive it. 

2. There Elymas, a Jew, a sorcerer, opposed 
them, and did all he could to obstruct their — 
progress. This justified the apostles in ¢turn- 
ing to the Gentiles, that this Jew was so- 
malignant against them. t 

(1.) This Elymas was a pretender fo the — 
gift of prophecy, a sorcerer, a false-prophet— — 
one that would be taken for a divine, because 
he was skilled in the arts of divination; he 
was a conjurer, and took on him to teil 
people their fortune, and to discover things 
lost, and probably was im league with the 
devil for this purpose; his name was Bar- 
jesus—the son of Joshua ; it signifies the son” 
of salvation ; but the Syriac calls him, Bar- 
shoma—the son of pride ; filius inflationis— 


7. 
, 


ie. 


ye 4 - 
ly 


| He was hang 
deputy of the country. It does not ap- 
r that the deputy called for him, as he 
id for Barnabas and Saul; but he thrust 
himself upon him, aiming, no doubt, to make 
a hand of him, and get money by him. 

(3.) He made it his business to withstand 
Barnabas and Saul, as the magicians of 
Egypt, in Pharaoh’s court, withstood Moses 
and Aaron, 2 Tim. iii. 8. He set up himself 

to be a messenger from heaven, and denied 
that they were. And thus he sought to turn 
away the deputy from the faith (v. 8), to keep 
_ him from receiving the gospel, which he saw 
him inclined to do. Note, Satan is\in a 
special manner busy with great men and 
men of power, to keep them from being reli- 
gious ; because he knows that their example, 
whether good or bad, will have an influence 
upon many. And those who are in any way 
instrumental to prejudice people against the 
truths and ways of Christ are doing the 
devil’s work. 
- (4.) Saul (who is here for the first time 

called Paul) fell upon him for this with a 
holy indignation. Saul, who is also called 
- Paul,v.9. Saul was his name as he was a 
_ Hebrew, and of the tribe of Benjamin; Paul 
_ was his name as he was a citizen of Rome. 

Hitherto we have had him mostly conversant 
among the Jews, and therefore called bv his 
Jewish name ; but now, when he is sent forth 
“among the Gentiles, he is called by his Ro- 
man name, to put somewhat of a reputation 
upon him in the Roman cities, Paulus being 
‘a very common name among them. But 
_ some think he was never called Paul till now 
_ that he was instrumental in the conversion 
_ of Sergius Paulus to thc faith of Christ, and 
_ that he took the name Paulus as a memorial 
of this victory obtained by the gospel of 
_ Christ, as among the Romans he that had 
conquered acountry took his denomination 
_ from it, as Germanicus, Britannicus, Africa- 
nus ; or rather, Sergius Paulus himself gave 
him the name Paulus in token of his favour 
and respect to him, as Vespasian gave his 
name Flavius to Josephus the Jew. Now of 
Paul it is said, ; 
__{1.] That he was filled with the Holy 

Ghost upon this occasion, filled with a holy 
; zeal against a professed enemy of Christ, 
which was one of the graces of the Holy 
Ghost—a spirit of burning ; filled with power 
‘to denounce the wrath of God against him, 
which was one of the gifts of the Holy 
‘Ghost—a spirit of judgment. He felt amore 
than ordinary fervour in his mind, as the 
prophet did when he was full of power by 
the Spirit of the Lord (Mic. iti. 8), and an- 
‘other prophet when his face was made harder 
than flint (Ezek. iii. 9), and another when his 
mouth was made like a sharp sword, Isa. xlix. 2. 
What Pavl said did not come from any per- 
sonal resentment, but from the strong im- 
pressions which the Holy Ghost made upon 
Mis spirit. 


; 
* 


ng on at court, was with 


e ' with blindness. 
[2.] He set his eyes upon him, to face him 
down, and to show a holy boldness, in oppo- 
sition to his wi¢ked impudence. He set his 
eyes upon him, as an indication that the eye 
of the heart-searching God was upon him, 
and saw through and through him ; nay, 
that the face of the Lord was against him, 
Ps. xxxiv. 16. He fixed his eyes upon him, 
to see if he could discern in his countenance 
any marks of remorse for what he had done ; 
for, if he could have discerned the least sign 
of this, it would have prevented the ensuing 
doom. 

[3.] He gave him his true character, not 
in passion, but by the Holy Ghost, who. 
knows men better than they know themselves, 
v.10. He describes him to be, First, An 
agent for hell; and such there have been 
upon this earth (the seat of the war between 
the seed of the woman and of the serpent) ever 
since Cain who was of that wicked one, an in- 
carnate devil, slew his brother, for no other 
reason than because his own works were evil 
and his brother’s righteous. This Elymas, 
though called Bar-jesus—a son of Jesus, was 
really a child of the devil, bore his image, did 
his lusts, and served his interests, John viii. 
44. In two things he resembled the devil as 
a child does his father:—1. In craftiness. 
The serpent was more subtle than any beast of 
the field (Gen. iii. 1), and Elymas, though 
void of all wisdom, was full of all subtlety, ex- 
pert in all the arts of deceiving men and im- 
posing upon them. 2. In malice. He was 
full of all mischief—a spiteful il-conditioned 
man, and a sworn implacable enemy to Goa 
and goodness. Note, A fulness of subtlety 
and mischief together make a man indeed a 
child of the devil. Secondly, An adversary 
to heaven. If he be a child of the devil, it 
follows of course that he is an enemy to all 
righteousness, for the devil is so. Note, 
Those that are enemies to the doctrine of 
Christ are enemies to all righteousness, for 
in it all righteousness is summed up and 
fulfilled. 

[4.] He charged upon him his present 
crime, and expostulated with him upon it: 
“« Wilt thou not cease to pervert the right ways 
of the Lord, to misrepresent them, to put 


‘false colours upon them, and so to discourage 


people from entering into them, and walking 
in them?” Note, First, The ways of the Lord 
are right: they are all so, they are perfectly 
so. ‘The ways of the Lord Jesus are right, 
the only right ways to heaven and happiness. 
Secondly, 'There are those who pervert these 
right ways, who not only wander out of these 
ways themselves (as Elihu’s penitent, who 
owns, I have perverted that which was right, _ 
dnd it profited me not), but mislead others, 
and suggest to them unjust prejudices against 
these ways: as if the doctrine of Christ were 
uncertain and precarious, the laws of Christ 
unreasonable and impracticable, and the ser- 
vice of Christ unpleasant and unprofitable, 
which is an unjust perverting of the right 


SO OK EERO Pe eet 


lead him by the hand ; 


eee Wishes 
ways of the Sean cel vehi them seem 
crooked ways. Thirdly, Those who pervert 
the right ways of the Lord are commonly so 
hardened in it that, though the equity of 
those ways be set before them by the most 
powerful and commanding evidence, yet they 
will not cease to do it. tsi suaseris, non 
persuaseris—You may advise, but you will 
never persuade ; they will have it their own 
way ; they have loved strangers, and after 
them ‘they will go. 

[5.] He isadunedd the judgment of God 
‘upon him, in a present blindness (v. 11): 
“And now, behold, the hand of the Lord is 
upon thee, a righteous hand. God is now 
about to lay hands on thee, and make thee 
his prisoner, for thou art taken in arms 
against him; thou shalt be blind, not seeing 
the sun for a season. This was designed both 
for the proof of his crime, as it was a Imiracle 
wrought to confirm the right ways of the 
Lord, and consequently to show the wicked- 
ness of him who would not cease to pervert 
them, as also for the punishment of his crime. 
It was a suitable punishment; he shut his 
eyes, the eyes of his mind, against the light 
of the gospel, and therefore justly were the 
eyes of his body shut against the light of the 
sun; he sought to blind the deputy (as an 
agent for the god of this world, who blindeth 
the minds of those that believe not, lest the 
light of the gospel should shine unto them, 
2 Cor. iv. 4), and therefore is himself struck 
blind. Yet it was a moderate punishment : 
he was only struck blind, when he might 
most justly have been struck dead; and it 
was only for a season ; if he will repent, and 
give glory to God, by making confession, his 
sight shall be restored ; nay, it should seem, 
though he do not, yet his sight shall be re- 
stored, to try if he will be led to repentance 
either by the judgments of God or by his 
mercies. 

(6.] This judgment was immediately exe- 
cuted: There fell on him a mist and a dark- 
ness, as on the Sodomites when they perse- 
cuted Lot, and on the Syrians when they 
persecuted Elisha. This silenced him pre- 
sently, filled him with confusion, and was an 
effectual confutation of all he said against the 
doctrine of Christ. Let not him any more 
pretend to be a guide to the deputy’s con- 
science who is himself struck blind. It was 
also an earnest to him of a much sorer pu- 
nishment if he repent not; for he is one of 
those wandering stars to whom is reserved the 
blackness of darkness for ever, Jude 13. 
Elymas did himself proclaim the truth of the 
miracle, when he went about seeking some to 
and where nowis all 
his skill in sorcery, upon which he had“so 
much valued himself, when he can neither 
find his way himself nor find a friend that 
will be so kind as to lead him! 

3. Notwithstanding all the endeavours of 


Elymas to turn away the deputy from the| Synagogue sent unto them, sa 
faith, he was brought to believe, and this | Ye men and brethren, if ye ime 


dike the boils ee Egy; 
magicians, so that they | 
Moses, Exod. ix. 11), € 
deputy was a very sensible 
something uncommon, and 
its divine original, (1.) In Paul’s pre 
he was astonished at the doctrine of tf 
the Lord Christ,—the doctrine that 1 
him, the discoveries he has made 
Father,—the doctrine that is concerning 
his person, natures, offices, unde 
Note, The doctrine of Christ has a great 
in it that is astonishing; and the more we 
know of it the more reason we shall see to 
wonder and stand amazed at it. (2.) In this 
miracle: When he saw what was done, and 
how much Paul’s power transcended that of 
the magician, and how plainly Elymas was — 
baffled and confounded, he belieted. It is 
not said that he was baptized, and a 
complete convert, but it is probable: e 
was. Paul would not do his Vacinell Ue the 
halves; as for God, his work is perfect. . 
When he became a Christian, he neither laid 
down his government, nor was turned out of 
it, but we may suppose, as a Christian 
magistrate, by his influence helped very much 
to propagate Christianity in that island. ‘The | 
tradition of the Romish church, which has 
taken care to find bishoprics for all the emi-— 
nent converts we read of in the Aets, has 
made this Sergius Paulus bishop of } : 
in France, left there by Paul in his journey, 
to Spain. 

III. Their departure from the island +f 
Cyprus. It is probable that they did a great 
deal more there than is where an 
account is given only of that which was ex. 
traordinary—the conversion of the de 
When they had done what they had to do, 
1. They quitted the country, and went to 
Perga. ‘Those that went were Pawl and his 
company, which, it is probable, was increased 
in Cyprus, many being desirous to accom-— 
pany him. ’AvaySévreg ot wepi rov Taithov— § 
Those that were a Paul loosed from 
Paphos, which supposes ae. he went too ; e 
but such an affection had his new friends for 
him that they were always about him, and 
by their good will would be never from him. 
2. Then John Mark qaitted them, and re- 
turned to Jerusalem, without the consent o' 
Paul and Barnabas; either he did not like 
the work, or he wanted to go and see his 
mother. It was his fault, and we shall heat 
of it again. 


14 But when they departed. . 
Perga, they came to Antioch in 


on the sabbath day, and: sat down. 
15 And after the reading of the law 
and the prophets the rulers of the 


ay on. 16 Then Paul stood up; 
and beckoning with his hand said, 
Men of Israel, and ye that fear God, 
dience. 17 The God of this 
Lp of Israel chose our fathers, 
and exalted the people when they 
dwelt as strangers im the land of 
pt, and with a’ high arm brought 
m out of it. 18 And about 
Gasiime of forty years suffered he 
their manners in the wilderness. 19 
And when he had destroyed seven 
nations in the land of Chanaan, he: 
divided their land to them by lot. 
20. And after that he gave unto them 
ges about the space of four hun- 
dred and fifty years, until Samuel 
the prophet, 21 And afterward 
they desired a king: and God gave 
unto them Saul the son of Cis, a 
ap of the tribe of Benjamin, by the 
‘space of forty years. 22 And when 
he had removed him, he raised up 
unto them David to be their king; 
to whom also he gave testimony, 
and said, I have found David the 
on of Fesse, a man after mine own 
eart, which shall fulfil all my will. 
8 Of this man’s seed. hath God ac- 
ording to his promise raised unto 
srael a Saviour, Jesus: 23 When 
ohn had first preached before his 
ming the baptism of repentance to 
ll the people of Israel. 25 And as 
ohn fulfilled his course, he said, 
Vhom think ye that I am? Iam 
not he. But, behold, there cometh 
‘one after me, whose shoes of his feet 
I am not worthy to loose. 26 Men 
and brethren, children of the stock 
of Abraham, and whosoever among 
you feareth God, to you is the word 
of this gal ations: sent. 27 For they 
that dwell at Jerusalem, and their 
Tulers, because they iew him not, 
yet the voices of the prophets 
which are read every sabbath day, 
ey have fulfilled them m condemn- 
nghim. 28 And though they found 
0 cause of death in him, yet desired 
hey Pilate that he should be slain. 
And when they had fulfilled all 
‘that was written of him, they took 
im down from the tree, and laid 


iii MAD. XII. 
| of exhortation. for the eon him in a. sepulchre. 


PEs rer er ee 


Antioch in Pisidia. 


30 But God 
raised him from the dead: 31 And 
he was seen many days of them 
which came* up with him from Ga- 
lilee to Jerusalem, who are his wit- 
nesses unto the people. 32 And we 
declare unto you glad tidings, how 
that the promise which was made 
unto the fathers, 33 God hath ful- 
filled the same unto us their children, 
in that he hath raised up Jesus 
again; ,as it is also written in the 
second psalm, Thou art my Son, this 
day have Ibegotten thee. 34 And 
as concerning that he raised him up 
from the dead, now no more to re- 
turn to corruption, he said on this 
wise, I will give you the sure mercies 
of David. 35™Wherefore he saith 
also in another psalm, Thou shalt 
not suffer thine Holy One to see 
corruption. 36 For David, after he 
had served his own generation by 
the will of God, fell on sleep, and 
was laid unto his fathers, and saw 
corruption: 37 But he, whom God 
raised again, saw no corruption. 38 
Be it known unto you therefore, men 
and brethren, that through this man 
is preached unto you the forgiveness 
of sms: 39 And by him all that 
believe are justified from ‘all things, 
from which ye could not be justified 
by the law of Moses. 40 Beware 
therefore, lest that come upon you, 
which is spoken of in the prophets ; 
41 Behold, ye despisers, and wonder, 
and perish: for I work a work in 
your days, a work which ye shall in 
no wise believe, though a man de- 
clare it unto you. 

Perga in Pamphylia was a noted ies, 
especially for a temple there erected to the 
goddess Diana, yet nothing at all is related 
of what Paul and Barnabas did there, only 
that thither they came (v. 13), and thence they 
departed, v. 14. But the history of the 
apostles’ travels, as that of Christ’s, passes 
by many things worthy to have been re- 
corded, because, if all had been written, the 
world could not have contained the - books. 
But the next place we find them in is another 
Antioch, said to be in Pisidia, to distinguish 
it from that Antioch in Syria from which 
they were sent out. Pisidia was a prevince 
of the Lesser Asia, bordering upon Pam- 


phylia; this Antioch, it is likely, was the 
metropolis of it. Abundance of Jews lived 


e + ie : \ J 
Paul at Ree 

there, and to them the gospel was to be first 
preached; and Paul’s sermon to them is 
what we have in these verses, which, it is 
likely, is the substance of what was preached 
by the apostles generally to the Jews in all 
places; for in dealing with them the proper 
way was to’ show them how the New Testa- 
ment, which they would have them to receive, 
exactly agreed with the Old Testament, which 
they not only received, but were zealous for. 
We have here, 

I. The appearance which Paul and Barna- 
bas made in a religious assembly of the Jews 
at Antioch, v.14. Though they had lately 
had such good success with a Roman depu- 
ty, yet, when they came to Antioch, they did 
not enquire for the chief magistrate, nor make 
their court to him, but they applied to the 
Jews, which is a further proof of their good 
affection to them and their desire of their 
welfare. 1. They observed their time of 
worship, on the sabbath day, the Jewish sab+ 
bath. The first day of themweek they observed 
among themselves as a Christian sabbath ; 
but, if they will meet the Jews, it must be on 
the seventh-day sabbath, which therefore, 
upon such occasions, they did as yet some- 
times observe. For, though it was by the 
death of Christ that the ceremonial law died, 
yet it was in the ruins of Jerusalem that it 
was to be buried ; and therefore, though the 
morality of the fourth commandment was 
entirely transferred to the Christian sabbath, 
yet it was not incongruous to join with the 
Jews in their sabbath sanctification. 2. 
They met them in their place of worship, in 
the synagogue. Note, Sabbath days should 
be kept holy in solemn assemblies ; they are 
instituted chiefly for public worship. The 
sabbuth day is a holy convocation, and for 
that reason no servile work must be done 
therein. Paul and Barnabas were strangers; 
but, wherever we come, we must enquire out 
God’s faithful worshippers, and join with, 
them (as these apostles here did), as those 
that desire to keep up a communion with all 
saints; though they were strangers, yet 
they were admitted into the synagogue, and to 
sit down there. Care should be taken in 
places of public worship that strangers be 
accommodated, even the poorest; for, of 
those of whom we know nothing else, we 
know this, that they have precious souls, 
for which our charity binds us to be con- 
cerned. 

II. The invitation given them to preach. 
1. The usual service of the synagogue was 
performed (v. 15): The law and the prophets 
were read, a portion of each, the lessons for 
the day. Note, When we come together to 

_ worship God, we must do it not only by 
prayer and praise, but by the reading and 
hearing o: the word of God; hereby we give 
lum the glory due to his name, as our Lord 
and Lawgiver. 2. When that was done, 
they were asked by the rulers of the synagogue 
to give taem a sermon (v. 15): They sent a! 


pict 3 t ny 
sage, Men and brethren, 
of exhortation for the pec 
probable that the rulers of the s 
had met with them, and been 
versation with them before ; 
not an affection to the gospel, 
at least the curiosity to hear Paul preac 
and therefore not only gave him permiss 
but begged the favour of him that he we 
speak a word of exhortation to the p 
Note, (1.) The bare reading of the scriptur 
in the public assemblies is not sufficient, b 
they should be expounded, and the pe 
exhorted out of them. This is spreading 
net, and assisting people in doing that which 
is necessary to the making of the word pro- 
fitable to them—that is, the applying of it to” 
themselves. (2.) Those that preside, ani 
have power, in public assemblies, should 
provide for a word of exhortation to the 
people, whenever they come together. (3.) 
Sometimes a word of exhortation from a 
strange minister may be of great use to the 


S 


people, provided he be well approved. It is” 
likely Paul did often preach in the synagogue, 
when he was not thus invited to it by the 
rulers of the synagogues; for he often 
preached with much contention, 1 Thess. ii, 
2. But these were more noble, more gene- 
rous, than the rulers of the synagogues 


III. The sermon Paul preached in the y- 


upon the moving of them ¢o give an exhorta- 
tion to the people, thse were those in the 
synagogue that were ready to mutin’ ii 
the rulers, and ome the toledeon al 
Paul’s preaching, and that occasioned some 
tumult and commotion, which Paul endez 
voured to quiet by that decent motion of his 
hand; as also by his modest desire of a pa- 
tient impartial hearing : ‘‘ Men of Israel, tha 
are Jews by birth, and you that fear God, that 
are proselyted to the Jewish religion, give 
audience ; let me beg your attention a little, 
for | have something to say to you which 
concerns your everlasting peace, and would 
not say it in vain.” Now this excellent ser- 
mon is recorded, to show that those who 
preached the gospel to the Gentiles did it 
not till they had first used their utmost en. 
deavours with the Jews, to persuade them to. 
come in and take the benefit of it: and that 


" wR P eB as hee) 
» ee 
“no prejudi 


peas 7 rather that they should turn and 


Jews, to prevail with them to receive and 
_ embrace Christ as the promised Messiah. 

1. He owns them to be God’s favourite 
people, whom he had taken into special rela- 
tion to himself, and for whom he had done 
ke great things. Probably the Jews of the dis- 
_ persion, that lived in other countries, being 
_ more in danger of mingling with the nations, 
_ were more jealous of their peculiarity than 
4 those that lived in their own land were; and 


Gi.) That the God of the whole earth was, 
_ ima particular manner, the God of this peo- 
_ ple Israel, a God in covenant with them, and 
that he had given them a revelation of his 
_ mind and will, such as he had not given to 
any other nation or people ; so that hereby 
_ they were distinguished from, and dignified 
. above, all their neighbours, having peculiar 
_ precepts to be governed by, and peculiar pro- 
mises to depend upon. 
(2.) That he had chosen their fathers to be 

_ hisfriends: Abraham was called the friend of 
God ; to be his prophets, by whom he would 
reveal his mind to his church, and to be the 
trustees of his covenant with the church. 
_ He puts them in mind of this, to let them 
know that the reason why God favoured 
them, though undeserving, and ill deserving, 
was because he would adhere to the choice 
he had made of their fathers, Deut. vii. 7, 8. 
| They were beloved purely for the fathers’ sakes, 
Rom. xi. 28. 
_ (3.) That he had exalted that people, and 
put a great deal of honour upon them, had 
‘advanced them into a people, and raised them 
from nothing, when they dwelt as strangers in 
the land of Egypt, and had nothing in them 
_to recommend them to the divine favour. 
_ They ought to remember this, and to infer 
“ence that God was no debtor to them ; for it 
was ex mero motu—out of his mere good plea- 
sure, and not upon a-valuable consideration, 
that they had the grant of the divine favour; 
and therefore it was revocable at pleasure; 
and God did them no wrong if he at length 
_ plucked up the hedge of their peculiarity. 
_ But they were debtors to him, and obliged to 
_ receive such further discoveries as he should 
_make of his will, and to admit such further 
additions as he should make to his church. 
__{4.) That he had with a high hand brought 
them out of Egypt, where they were not only 
strangers, but captives, had delivered them 
“at the expense of a great many miracles, 
both of mercy to them and judgment on 
their oppressors (signs and wonders, Deut. 
34), and at the expense of a great many 
lives, all the first-born of Egypt, Pharaoh, 
an all his host, in the Red Sea; I gave 


o5 “CHAP. XIN. 
at all against the|gypt for thy ransom, gave men for thee. 


Antioch in Pisidia. 


tion, nor any desire that they should | Isa. xiii. 3, 4. 


(5.) That he had suffered their manners forty 


Every thing is touched in this sermon | years in the wilderness, v. 18 ’Erpowodépnoev 
might be proper either to convince the | Somethink it should be read, érpogogépncev— 
ent or insinuate into the affections of | ke educated them, because this is the word 


the Septuagint use concerning the fatherly _ 
care God took of that people, Deut. i. 31. 
Both may be included; for, [1.] God made 
a great deal of provision for them for forty 
years in the wilderness: miracles were their 
daily bread, and kept them from starving : 
They lacked not any thing. [2.] He exer- 
cised a great deal of patience with them. 
They were a provoking, murmuring, unbe- 
lieving people; and yet he bore with them, 
did not deal with them as they deserved, but 
suffered his anger inany a time to be turned 
away by the prayer and intercession of Moses. 
So many years as we have each of us lived 
in this world, we must own that God has 
thus been as a tender father to us, has sup- 
plied our wants, has fed us all our life long 
unto this day, has been indulgent to us, a 
God of pardons (as he was to Israel, Neh: 
ix. 17), and not extreme to mark what we have 
done amiss ; we have tried his patience, and 
yet not tired it. Let not the Jews insist too 
much upon the privileges of their peculiarity, 
for they have forfeited them a thousand times. 

(6.) That he had put them in possession 
of the land of Canaan (v.19): When he had 
destroyed seven nations in the land of Canaan, 
that were doomed to be rooted out to make 
room for them, he divided their land to them 
by lot, and put them in possession of it. 
This was a signal favour of God to them, and 
he owns that hereby agreat honour was put 
upon them, from which he would not in the 
least derogate. : 

(7.) That he had raised up men, inspirited 
from heaven, to deliver them out of the hands 
of those that invaded their rights, and op- 
pressed them after their settlement in Canaan, 
v. 20, 21. [1.] He gave them judges, men 
qualified for public service, and, by an imme- 
diate impulse upon their spirits, called to it, 
pro re nata—as the occasion required. Though 
they were a provoking people, and were 
never in servitude but their sin brought them 
to it, yet upon their petition a deliverer was 
raised up. ‘The critics find some difficulty in 
computing these four hundred and fifty years. 
From the deliverance out of Egypt to David’s 
expulsion of the Jebusites from the strong- 
hold of Zion, which completed the casting out 
of the heathen nations, was four hundred and 
Jifty years ; and most of that time they were 
under judges. Others thus: The govern- 
ment of the judges, from the death of Joshua 
to the death of Eli, was just three hundred 
and thirty-nine years, but it is said to be [ac] 
as it were four hundred and fifty years, be- 
cause the years of their servitude to the 
several ‘nations that oppressed them, though 
really they were included in the years of the 
judges, are yet mentioned in the history as 


Paul ate ? 
if they had been distinct from them. Now 
these, all put together, make one hundred 
and eleven years, which, added to the three 
hundred and thirty nine, make them four hun- 
dred and fifty; as so many, though not 
really so many. [2.] He governed them by 
« prophet, Samuel, a man divinely inspired to 
preside in their affairs. [3.] He afterwards 
at their request set a king over them (v. 21), 
Saul, the son of Cis. Samuel’s government 
and his lasted forty years, which wasakindof 
transition from the theocracy to the kingly 
government. 
their king, v. 22. When God had removed 
Saul, for his mal-administration, he raised up 
unto them David to be their king, and made 
@ covenant of royalty with him, and with his 
seed. When he had removed one king, he 
did not leave them as sheep without a shep- 
herd, but soon raised up another, raised him 
up from a mean and low estate, razsed him up 
on high, 2 Sam. xxiii.1. He quotes the tes- 
imony God gave concerning him, First, That 
nis choice was divine: I have found David, 
Ps. Ixxxix, 20. God himself pitched upon 
aim. Finding implies seeking; as if God 
nad ransacked all the families of Israel to 
ind a man fit for his purpose, and this 
was he. Secondly, That his character was 
livine: A man after my own heart, sucha 
me as I would have, one on whom the image 
f God is stamped, and therefore one in 
vhom God is well pleased and whom he ap- 
proves. This character was given of him 
»efore he was first anointed, 1 Sam. xiii: 14. 
The Lord hath sought out a man after his own 
reart, such a one as he would have. Thirdly, 
[hat his conduct was divine, and under 
livine direction: He shall fulfil all my will. 
He shall desire and endeavour to do the will 
of God, and shall be enabled to do it, and 
employed in the doing of it, and go through 
vith it. Now all this seems to show not 
only the special favour of God to the people 
of Tsrael (with the acknowledgment of which 
tne apostle is very willing to oblige them) but 
the further favours of another nature which 
ae designed them, and which were now, by 
she preaching of the gospel, offered to them. 
Cheir deliverance out of Egypt, and settle- 


(1.) How wolecupeulalilll th 
grape abet be totheJews, 
they embrace it, as well worthy of 
tion, when it brought them tidings 
a Saviour, to deliver them out of the hand 
their enemies, as the judges of old, who w 


therefore called saviours » but this a S , 
to do that for them which, it appears by. the | 
history, those could not do—to save them ¥ 


[4.] At last, he. made David | from their sins, their worst eee iat: 


Saviour of God’s raising his — 
commission from heaven. [3. x Raimeduptebe Y 
Saviour unto Israel, to them im the first place: — 
He was sent tobless them; ; sofar was the 

from designing the rejection of Israel, that it ; 
designed the gathering of _— [4.] Raised — 
up of the seed of David, that ancient royal — 
family, which the people of Israel gloried so 


‘much in, and which at this time, to the great 


disgrace of the whole nation, was buried in 
obscurity. It ought to be a satisfac- 
tion to them that God had raised up this horn — 
of salvation for them in the house of iis ser- 
vant David, Luke i. 69. [5.] Raised up ac. — 
cording to his promise, the promise to David 
(Ps. cxxxii. 11), the promise to the Old-Tes. 
tament church in the latter times of it: I wil 
raise unto David a righteous branch, Jer. xxiii. 
5. This promise was it to which the twelve — 
tribes hoped to come (eh. xxvi. 7); why tit 
should they entertain it so coldly, now that i 
was brought to them? Now, ~— 
(2.) Concerning this Jesus, he tells ae ‘4 
{1.] That John the Baptist was his har- 
binger and forerunner, that great man whom 
all acknowledged to be a prophet. Let them — 
not say that the Messiah’s coming was a sur- 
prise upon them, and that this might excuse — 
them if they took time to c whether 
they should entertain him or no; for they 
had sufficient warning by John, who preached — 
before his coming, v. 24. ‘Two things he e did:— 
First, He’made way for his entrance, by — 
preaching the baptism of repentance, not = ay 
few select disciples, but to all the people of 
Israel. He showed them their sins, warned 
them of the wrath to come, called them to re-— 


ment in Canaan, were types and figures of'| pentance, and to bring forth fruits meet for 


good things to come. The changes of their 
government showed that it made nothing per- 
“ect, and therefore must give way to the 
spiritual kingdom of the Messiah, which was 
sow in the setting up, and which, if they 
vould admit it and submit to it, would be 
the glory of their people Israel ; and therefore 


they needed not conceive any jealousy at all | filled his course, when he was 


pf the preaching of the gospel, as if it 
tended in the least to damage the true excel- 
Jences of the Jewish church. 

2. He gives them a full account of our 
Lord Jesus, passing from David to the Son 
of David, and shows that this Jesus is his 
promised Seed (vw. 23): Of this man’s seed, 
wom that root of Jesse, from that man after 


repentance, and bound those to this who were — 
willing tobe bound by the solemn rite orsign — 
of baptism; and by this he made ready a peo- 


ple prepared for the Lord Jesus, to whom his 


grace would beacceptable when they were thus — 
brought to know themselves. Secondly, He 
gave notice of his approach (0. 25): Ase fal. 
gong on vigo-— 
rously in his work, and had wonderful — 
success in it, and an established interest: 
“ Now,” saith he to those that attended his — 
ministry, “ Whom think you thatIam ? What — 
notions have you of me, what expectations 
from me? You may be te cae 
the Messiah, whom you expect ; ‘but ear P 
mistaken, I am not he (see J ohn i i. 20), but he 


oh we 
door ; behold, there co 
after me, who will so far exceed me 
accounts, that I am not worthy to be 
: yed in the meanest office about him, 
not to help him on and off with his shoes 
colharé shoes of his feet Iam not worthy to 
loose, and you may guess who that must be.” 
_ |2.] That the rulers and people of the Jews, 
tho should have welcomed him, and been 
s willing, forward, faithful subjects, were 
$ persecutors and murderers. When the 
apostles preach Christ as the Saviour, they 
are so far from concealing his ignominious 
death, and drawing a veil over it, that they 
always preach Christ crucified, yea, and 
(though this added much to the reproach of 
his sufferings) crucified by his own people, 
by those that dwelt in Jerusalem, the holy 
 city—the royal city, and their rulers, v. 27. 
First, Their sin was that though they found no 
cause of death in him, could not prove him, 
no, nor had any colour to suspect him, 
guilty of any crime (the judge himself that 
tried him, when he had heard all they could 
say against him, declared he found no fault 
with him), yet they desired Pilate that he might 
be slain (v. 28), and presented their address 
against Christ with such fury and outrage 
that they compelled Pilate to crucify him, 
not only contrary to his inclination, but con- 
_ trary to his conscience ; they condemned him 
to so great a death, though they could not 
convict him of the least sin. Paul cannot 
charge this upon his hearers, as Peter did 
(ch. 1. 23): You have with wicked hands cru- 
tified and slain him ; for these, though Jews, 
“were far enough off; but he charges it 
“upon the Jews at Jerusalem and the rulers, 
to show what little reason those Jews of the 
‘dispersion had to be so jealous for the 
honour of their nation as they were, when it 
had brought upon itself such a load and 
stain of guilt as this, and how justly they 
might have been cut off from all benefit by 
‘the Messiah, who had thus abused him, and 
yet they were not; bat, notwithstanding all 
this, the preaching of this gospel shall begin 
at Jerusalem. Secondly, The reason of this was 
because they knew him not, v. 27. They knew 
not who he was, nor what errand he came 
into the world upon; for, if they had known, 
they would not have crucified the Lord of 
glory. Christ owned this in extenuation of 
their crime: They know not what they do; 
and so did Peter: I wot that through igno- 
_ rance you did this, eh. iii. 17. It was also be- 
cause they knew not the voice of the prophets 
though they heard them read every sabbath 
day. ‘They did not understand nor consider 
that it was foretold that the Messiah should 
suffer, or else they would never have been 

‘the instruments of his suffermg. Note, 
“Many that read the prophets do not know 
@ voice of the prophets, do not understand 
meaning of the scriptures; they have the 
sound of the gospel in their ears, but not the 
-bense 


of it in their heads, nor the savour of 


/ Antioch in Pésidia. 
it in their hearts. And therefore men do not 
know Christ, nor know how to carry 1t to- 
wards him, because they do not know the 
voice of the prophets, who éestlified beforehand 
concerning Christ. Thirdly, God overruled 
them, for the accomplishment of the prophe- 
cies of the Old-Testament: Because they 
knew not the voice of the prophets, which 
warned them not to touch God’s Anointed, 
they fulfilled them in condemning him ; for so 
it was written that Messiah the prince shall 
be cut off, but not for himself. Note, It is 
possible that men may be fulfilling scripture 
prophecies, even when they are breaking 
scripture precepts, particularly in the perse- 
cution of the church, as in the persecution of 
Christ. And this justifies the reason which 
is sometimes given for the obscurity of scrip- 
ture prophecies, that, if they were too plain 
and obvious, the accomplishment of them 
would thereby be prevented.. So Paul saith 
here, Because they knew not the voice of the 
prophets, therefore they have fulfilled them, 
which implies that if they had understood 
them they would not have fulfilled them 
Fourthly, All that was foretold concerning 
the sufferings of the Messiah was fulfilled in 
Christ (v. 29): When they had fulfilled alt 
the rest that was written of him, even to the 
giving of him vinegar to drink in his thirst, 
then they fulfilled what was foretold con- 
cerning his bemg buried. They took him 
down from the tree, and laid him in a sepul 
chre. ‘This is taken notice of here as that 
which made his resurrection the more illus- 
trious. Christ was separated from this world, 
as those that are buried have nothing more 
to do with this world, nor this world with 
them; and therefore our complete separation 
from sin is represented by our being buried 
with Christ. And a good Christian will be 
willing to be buried alive with Christ. They 
laid him in a sepulchre, and thought they 
had him fast. 

[3.]’ That he rose again from the dead, and 
saw no corruption. ‘This was the great truth 
that was to be preached; for it is the main 
pillar by which the whole fabric of the gos- 
pel is supported, and therefore he insists 
largely upon this, and shows, 

First, That he rose by consent. When he 
was imprisoned in the grave for our debt, he 
did not break prison, but had a fair and legal 
discharge from the arrest he was under (v. 30): 
God raised him from the dead, sent an angel 
on purpose to roll away the stone from the 
prison-door, returned to him the spirit which 
at his death he had committed into the hands 
of his Father, and quickened him by the Hoiy 
Ghost. His enemies laid him ina sepulchre, 
with design he should always lay there; but 
God said, No ; and it was soon seen whose 
purpose should stand, his or theizs. — 

Secondly, That there was sufficient proof 
of his haying risen (v. 31): He was seen many 
days, in divers places, upon divers eecasicns. 
by those that were most intimately acquainted 


a tae! ae ee 
ee Oe ear ee SU 
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Tt ee 


il il 


“Aa 2 es ee 


2 ed | 


— ee oe 


—S ae 


ye 


a NN mT Mh ok Mo ies 
Paw at THE 
with him; for they came up with him from 
Galilee to Jerusalem, were his constant at- 
tendants, and they are his witnesses unto the 
people. They were appointed to be so, have 
attested the thing many a time, and are ready 
to attest it, though they were to die for the 
same. Paul says nothing of his own secing 
him (which he. mentions 1 Cor. xv. 8), be- 
cause it was ina vision, which was more con- 
vincing to himself than it could be when 
produced to others. 

Thirdly, That the resurrection of Christ 
was the performance of the promise made to 
the patriarchs ; it was not onlytrue news, but 
good news: “In declaring this, we declare wnto 
you glad tidings (v. 32, 33), which should be 
in a particular manner acceptable te you 
Jews. So far are we from designing to put 
avy slur upon you, or do you any wrong, 
that the doctrine we preach, if you receive it 
aright, and understand it, brings you the 
greatest honour and satisfaction imaginable ; 
for it is in the resurrection of Christ that the 
promise which was made to your fathers is ful- 
filled to you.”’? We acknowledges it to be the 
dignity of the Jewish nation that to them per- 
tained the promises (Rom ix. 4), that they 
were the heirs of the promise, as they were 
the children of the patriarchs to whom the 
promises were first made. ‘The great pro- 


mise of the Old Testament was that of the 
Messiah; in whom all the families of the earth 
should be blessed, and not the family of 
Abraham only; though it was to be the pe- 
culiar honour of that family that he should 
be raised up of it, yet it was to be the com- 
mon benefit of all families that he should be 
raised up tothem. Note, 1. God hath raised 
up Jesus, advanced him, and exalted him; 
raised him again (so we read it), meaning 
from the dead. We may take in both senses. 
God raised up Jesus to be a prophet at his 
baptism, to be a priest to make atonement at 
his death, and to be a king to rule over all at 
his ascension; and his raising him up from 
the dead was the confirmation and ratification 
of all these commissions, and proved him 
raised of God to these offices. 2. This is the 
fulfilling of the promises made to the fathers, 
the promise of sending the Messiah, and of all 
those benefits and blessings which were to be 
had with him and by him: “ This is he that 
should come, and in him you have all that 
God promised in the Messiah, though not 
all that you promised yourselves.” Paul 
puts himself into the number of the Jews, 
to whom the promise was fulfilled: To us 
their children. Now, if those who preached 
the gospel brought them these glad tidings, 


AGiS. ae 
aggrieved at, was so far 
promise made to them that 
that all the families of the ea 
olessed in the Messiah, could not 
be accomplished. ate 

Fourthly, That the resurrection of Chris 
was the great proof of his being the Son of 
God, and confirms what was written in the — 
second Psalm (thus ancient was the order in — 
which the Psalms are now placed), Thow art 
my Son, this day have I begotten thee. hat 
the resurrection of Christ from the dead was 
designed to evidence and evince this is plain 
from that of the apostle (Rom. i. 4): He was 
delared to be the Son of God with power, by 
the resurrection from the dead. When he 
was first raised up out of obscurity, God de- 
clared concerning him by a voice from heaven, — 
This is my beloved Son (Matt. iii. 17), which © 
has a plain reference to that in the second 
Psalm, Thou art my Son. Abundance of 
truth there is couched in those words: that 
this Jesus was begotten of the Father before 
all worlds—was the brightness of his glory 
and the express image of his person, as the 
son is of the father’s,—that he was the Adyoc, 
the eternal thought of the eternal mind,—that 
he was conceived by the power of the Holy 
Ghost in the womb of the virgin; for upon 
this account, also, thut holy thing was called 
the Son of God (Luke i. 35), that he was 
God’s agent in creating and governing the 
world, and in redeeming it and reconciling - 
it to himself, and faithful as a son in his own 
house, and as such was heir'of all things. 
Now all this, which was declared at Christ’s 
baptism and again at his transfiguration, was 
undeniably proved by his resurrection. The — 
decree which was so long before declared 
was then confirmed; and the reason why it 
was impossible he should be held by the 
bands of death was because he was the Son 
of God, and consequently had life in himself, 
which he could not lay down but with a de- 
sign to resume it. When his eternal genera- 
tion is spoken of, it is not improper to say, 
This day have I begotten thee; for from ever- 
lasting to everlasting is with God as it were 
one and the same eternal day. Yet it may 
also be accommodated to his resurrection, in 
a subordinate sense, “This day have 1 made 
it to appear that I have begotten thee, and 
this day have I begotten all that are given to 
thee ;”” for it is said (1 Pet. i. 3) that the God 
and Father of our Lord Jesus Christ, as our 
God and Father, hath begotten us again to a 
lively hope, by the resurrection of Jesus Christ 
from the dead. j 

Fifthly, That his being raised the third 


instead of looking upon them as enemies to | day, so as not to see corruption, and to a 


their nation, they ought to caress them as 
their best friends, and embrace their doctrine 


with both arms; for if they valued the pro- | 
raise so much, and themselves by it, much 
more the performance. And the preaching 
of the gospel to the Gentiles, which was the 
great thing that the Jews found themselves! 


heavenly life, so as no more to return to cor- 
ruption, that is, to the state of the dead, as 
others did who were raised to life, further 
confirms his being the Messiah promised. 

a. He rose to die no more; so it is ex- 
pressed, Rom. vi. 9: As concerning that he 
raised him up from the dead, now no more to 


as 


rruption, that is, to the grave, 
s called corruption, Job xvii. 14. 
came out of the grave with his 
wve-clothes on, because he was to use them 
again; but Christ, having no more occasion 
for them, left them behind. Now this was 
the fulfilling of that scripture (Isa. lv. 3), I 
‘will give you the sure mercies of David ; ra 
(de AaBid ra rtora—the holy things of David, 
the faithful things » for in the promise made 
to David, and in him to Christ, great stress 
is laid upon the faithfulness of God (Ps. 
Ixxxix. 1, 2, 5, 24, 33), and upon the oath 
‘God had sworn by his holiness, Ps. 1xxxix. 35. 
Now this makes them sure mercies indeed 
that he who is entrusted with the dispensing 
of them has risen to die no more; so that 
he ever lives to see his own will executed, 
and the blessings he hath purchased for us 
given out tous. As, if Christ had died and 
had not risen again, so if he had risen to die 
again, we had come short of the sure mercies, 
or at least could not have been sure of them. 
6. He rose so soon after he was dead that 
his body did not see corruption; for itis not 
till the third day that the body begins to 
‘change. Now this was promised to David; 
‘it was one of the sure mercies of David, for it 
‘was said to him in Ps. xvi. 10, Neither wilt 
thou suffer thy Holy One to see corruption, 
p. 35. God had promised to David that he 
would raise up the Messiah of his seed, who 
‘should therefore be a man, but should not, 
like other men, see corruption. This pro- 
mise could not have its accomplishment in 
David, but looked forward to Christ. 
- (a@.) Itcould not be accomplished in David 
himself (v. 36), for David, after he had served 
his own. generation, by the will of God, who 
‘raised him up to be what he was, fell asleep, 
‘and was laid to his fathers, and saw corrup- 
tion. Here we have a short account of the 
life, death, and burial, of the patriarch David, 
and his continuance under the power of 
death. [a.] His life: He served his own 
generation, by the will of God, before he slept 
‘the sleep of death. David was a useful good 
man; he did good in the world by the will of 
‘God. He made God’s precepts his rule; he 
served his own generation so as therein to 
serve God ; he so served and pleased men (as 
whatever the king did pleased the people, 
2 Sam. iii. 36), as still to keep himself the 
faithful servant of God. See Gal. i. 10. He 
served the good of men, but did not serve 
the will of men. Or, by the will of God’s 
“providence so ordering it, qualifying him for, 
and calling him to, a public station, he served 
is own generation ; for every creature is that 
fo us which God makes it to be. David was 
‘a great blessing to the age wherein he lived; 
was the servant of his generation: many 
are the curse, and plague, and burden of their 
eneration. Even those that are in a lower and 
narrower sphere must look upon it that they 
@ to serve their generation ; and those that 


will do good in the world must make them- | 


yOL, Vill 


‘mercies were to be reserved for us. 


aa lb a 


XII. Antioch in Piste. 


seives servants of all, 1 Cor.ix.19. We were 
not born for ourselves, but are members of 
communities, to which we must study to 
be serviceable. Yet here is the difference 
between David and Christ, that David was 
to serve only his own generation, that genera- _ 
tion in which he lived, and therefore when 
he had done what he had to do, and written 
what he had to write, he died, and continued 
in the grave; but Christ (not by his writings 
or words upon record only as David, but by 
his personal agency) was to serve all genera- 
tions, must ever live to reign over the house 
of Jacob, not as David, for forty years, but 
for all ages, as long as the sun and moon 
endure, Ps. lxxxix. 29, 36, 37. His throne 

must be as the days of heaven, and all genera- _ 
tions must be blessed in him, Ps. Ixxii. 17. 
[.] His death: He fell asleep. Death is a 
sleep, a quiet rest, to those who, while they 
lived, laboured in the service of God and their 
generation. Observe, He did not fall asleep 
till he had served his generation, till he had 
done the work for which God raised him up. 
God’s servants have their work assigned 
them; and, when they have accomplished as 
a hireling their day, then, and not till then, 
they are called to rest. God’s witnesses never 
die till they have finished their testimony ; 
and then the sleep, the death, of the labouring 
man will be sweet. David was not permitted 
to build the temple, and therefore when. he 
had made preparation for it, which was the 
service he was designed to, he fell asleep, and 
left the work to Solomen. {[e.] His burial - 
He was laid io his fathers. ‘Though he was 
buried in the city of David (1 Kings ii. 10), 
and not in the sepulchre of Jesse his father 


‘in Bethlehem, yet he might be said to be laid 


to his fathers; for the grave, in general, is 
the habitation of our fathers, of those that 
are gone before us, Ps. xlix.19. [d.] His 
continuance in the grave: He saw corruption. 
We are sure he did not rise again; this Peter 
insists upon when he freely speaks of the 
patriarch David (ch. ii. 29): He is both deaa 
and buried, and his sepulchre is with us unto 
this day. He saw corruption, and therefore 
that promise could not have its accomplish- 
ment in him. But, 

» @.) It was accomplished in the Lord Jesus 
(v. 37): He whom God raised again saw no 
corruption ; for it was in him that the sure 
He rose 
the third day, and therefore did not see cor- 
ruption then; and he rose to die no more, 
and therefore never did. Of him therefore 
the promise must be understood, and no 
other. 

c. Having given them this account of the 
Lord Jesus, he comes to make application 
of it. 

(a.) In the midst of his discourse, to engage 
their attention, he had told his hearers that 
they were concerned in all this (v. 26): “ To 
you 1s the word of this salvation sent, to yor 
first. If you by your unbelief make it a word 

20 


© ee + ee 2 
x 


val ta? fo i ee es -aae” 6S ee 
q rte * A ’ 


Paul at ras THE 
of rejection to you, you may thank your- 
selves; but it is sent to you for a word of 
salvation; if it be not so, it is your own 
fault.” Let them not peevishly argue that 
because it was sent to the Gentiles, who had 
no communion with them, therefore it was 
not sent to them; for to them it was sent in 
the first place. ‘“ To you men this is sent, 
and not to the angels that sinned. To you 
living men, and not to the congregation of 
the dead and damned, whose day of grace is 
over.” He therefore speaks to them with 
tenderness and respect: You are men and 
brethren ; and so we are to look upon all 


ba 
gospel they preach. Let 
gospel of Christ know tl 
1st, That it is an act of inde 
the King of kings to the chile 
who stand attainted * his bi 
against his crown and dignity; a 
and in consideration of the mediatio a 
wane between God — man that this ac 

grace is passed proclaimed (v. 38); 
“ Through this man, who died and rose again, 
is preached unto you the forgiveness of sins 
We have to tell you, in God’s name, th: 
your sins, though many and great, may bi 
forgiven, and how it is come about that they 


a er Poa 
3 5 


‘ , 


i 


those that stand fair with us for the great} may be so, without any injury to God’s 
salvation as having the word of salvation sent | honour, and how you obtain the fo 
to them. ‘Those to whom he does by war-|giveness of your sins. “We are to preach 
rant from heaven here bring the word of'| repentance for the remission of sins, z 
salvation are, {a.] The native Jews, Hebrews | divine grace giving both repentance and re- 
of the Hebrews, as Paul himself was : Child-| mission of sins. The remission of sins is 
ren of the stock of Abraham, though a de-| through this man. By his merit it was pur- 
generate race, yet to you is this word of| chased, in his name it is offered, and by his 
salvation sent; nay, it is therefore sent to| authority it is bestowed; and therefore you 
you, to save you from your sins.” It is an|are concerned to be acquainted with him, 
advantage to be of a good stock; for, though | and interested in him. We preach to you 
salvation does not always follow the children | the forgiveness of sins. That is the salvation 
of godly parents, yet the word of salvation | we bring you, the word of God; and there-- 
does: Abraham will command his children and | fore you ought to bid us weleome and look 
his household after him. [b.] The proselytes, | upon us as your friends, and messengers of 
the Gentiles by birth, that were in some] good tidings.” 2ndly, That it does that for 
degree brought over to the Jews’ religion:| us which the law of Moses could not do 
“ Whosoever among you that feareth God.|'The Jews were jealous for the law, and 
You that have asense of natural religion, and | because it preseribed expiatory and pacifica- 
have subjected yourselves to the laws of that, | tory sacrifices, and a great variety of purifi- 
and taken hold of the comforts of that, to| cations, fancied they might be justified by it 
you is the word of this salvation sent ; you| before God. “No,” saith Paul, “be it 
need the further discoveries and directions of | known to you that it is by Christ only that 
revealed religion, are prepared for them, and | those who believe in him, and none else, are 
will bid them welcome, and therefore shall} justified from all things, from all the guilt” 
certainly be welcome to take the benefit of | and stain of sin, from which you could not be 
them.” justified by the law of Moses” (v. 39); the 
(6.) In the closeof his discourse he applies | fore they ought to entertain and embrace the 
what he had said concerning Christ to his | gospel, and not to adhere to the law in oppo- 
hearers. He had told them a long story | sition to it, because the is perfective, 
concerning this Jesus; now they would be | not destructive, of the law. Note, 1. The 
ready to ask, What is all this to us? And he | great concern of sinners is to be justified, to 
tells them plainly what it is to them. be acquitted from ea and accepted as 
{a.] It will be their unspeakable advantage | righteous in God’s sight. 2. Those who are 
if they embrace Jesus Christ, and believe this | truly justified are acquitted from all their 
word of salvation. It will relieve them \guilt; for if any be left charged upon the 
where their greatest danger lies; and that is| sinner he is undone. 3. It was impossible 
from the guilt of their sins: “ Be it known| for a sinner to be justified by the law of 
unto you therefore, men and brethren—we are | Moses. Not by his moral law, for we have 
warranted to proclaim it to you, and you are all broken it, and are transgressing it daily, 
called to take notice of it.” He did not] so that instead of justifying us it condemns 
stand up to preach before them, but to]us. Not by his remedial law, for it was no’ 
preach to them, and not without hopes of| possible that the blood of bulls and goats 
prevailing with them; for they are men,| should take away sin, should satisfy God’s 
reasonable creatures, and capable of being | offended justice, or pacify the simner’ 
argued with; they are brethren, spoken to,| wounded conscience. It was but a ritua. 
and dealt with, by men like themselves ; not} and typical institution. See Heb. ix. 9; x. 
only of the same nature, but of the same|1,4. 4. By Jesus Christ we obtain a com 
nation. It is proper for the preachers of the] plete justification; for by him a complete” 
gospel to call their hearers brethren, as| atonement was made for sin. We are jus- 
speaking familiarly to them, and with an| tified, not only by him as our Judge, but by 
effectionate concern for their welfare, and as| him as our righteousness, the Lord our 
deing equally interested with them in the! righteousness. 5. All that believe in Christ, 


eyes 


y upon him and give up themselves 
be ruled by him, are justified oy him. and 
none but they. 6. What the law could. ‘not 
ee for us, in that it was weak, that the gospel 
of Christ does; and iinet Bore it was folly, 
out of a jealousy for the law of Moses and 
the honour of that institution, to conceive a 
jealousy of the gospel of Christ and the 
designs of that more perfect institution. 

[8.] It is at their utmost peril if they re- 
ject the gospel of Christ, and turn their backs 
upon the offer now made them (v, 40, 41): 
“ Beware therefore; you have a fair invita- 
tion given you, look to yourselves, lest you 
either neglect or oppose it.” Note, Those 
to whom the gospel is preached must see 
themselves upon their trial and good be- 

laviour, and are concerned to beware lest 
they be found refusers of the grace offered. 
“ Beware lest you not only come short of the 
blessings and benefits spoken of in the pro- 
phets as coming upon those that believe, but 
fall under thedoom spoken of in the prophets 
aS coming uponthose that persist in unbe- 

lief : lest that come upon you which is spoken 
of.” Note, The threatenings are warnings ; 
what we are told will come upon impenitent 
sinners is designed to awaken us to beware 
lest it should come upon us. Now the pro- 
ecy referred to we have Hab. i. 5, where 
the destruction of the Jewish nation by the 
ae is foretold as an incredible unparal- 
eled destruction ; and this is here applied 
(o the destruction that was coming upon that 
nation by the Romans, for their rejecting the 
gospel of Christ. The apostle follows the 
ptuagint translation, which reads, Behold, 
. despisers (for, behold, you among the 
eathen) ; because it made the text more ap- 
posite to his purpose. 1s¢, ‘“Take heed lest the 
come upon you which was spoken of in 

e prophets—the guilt of despising the gos- 

pel and the tenders of it, and despising the 

entiles that were advanced to partake of it. 

Beware lest it be said to you, Behold, 
ou despisers.” Note, It is the ruin of many 
a they despise religion, they look upon it 
aS a thing below them, and are not willing to 
stoop to it, 2ndly, “ Take heed lest the judg- 

ent come upon you which was spoken of in 
he prophets: that you shall wonder and pe- 
“ish, that is, wonderfully perish; your perdi- 
jon shall be amazing to yourselves and all 
bout you.” ‘Those that will not wonder and 
ge saved shall wonder and perish. Those 
hat enjoyed the privileges of the church, and 
ttered themselves with a conceit that these 
rould save them, will wonder when they find 
leir_vain presumption overruled and that 
er privileges do but make their condemna- 
the more intolerable. Let the unbeliev- 
Jews expect that God will work a work 
er days which you shall no wise believe, 
h a man declare it unto you. This may 
understood as a prediction, either, 1. Of 
ir sin, that they should be incredulous, 
at that ‘great, work of God the redem»tion 


Lee ean ae 


CHAP. XL 


wahaty (iad er pein Sar lp A. 
Antioch tr Fisédea. 
of the world by Christ, though it should ba 
in the most solemn manner declared unto 
them, yet they would im no wise believe it, 
Isa. lin. 1, Who hath believed our report ? 
Though it was of God’s working, to whom 
nothing is impossible, and of his declaring, 
who cannot lie, yet they would not give cre- 
dit to it. ‘Those that had the honour and ad- 


‘| vantage to have this work wrought in their 


days had not the grace to believe it. Or, 2. 
Of their destruction. The dissolving of the 
Jewish polity, the taking of the kingdom of 
God from them and giving it to the Gentiles, 
the destruction of their holy house and city, 
and the dispersion of their people, was a work 
which one would not have believed ‘should 
have ever been done, considering how much 
they had been the favourites of Heaven. ‘The 
calamities that were brought upon them were 
such as were never before brought upon any 
people, Matt. xxiv. 21. It was said of their 
destruction by the Chaldeans, and it was 
true of their last destruction, All the inha- 
bitants of the world would not have believed 
that the enemy would have entered into the 
gates of Jerusalem as they did, Lam. iv- 
12. Thus is there a strange punishment ta 
the workers of iniquity, especially to the de. 
spisers of Christ, Job xxxi. 3. 

42 And when the Jews were gone 
out of the synagogue, the Gentiles 
besought that these words might be 
preached to them the next sabbath. 
43 Now when the congregation was 
broken up, many of the Jews and 
religious proselytes followed Paul 
and Barnabas: who, speaking te 
them, persuaded them to continue in 
the grace of God. 44 And the next 
sabbath day came almost the whole 
city together to hear the word of 
God. 45 But when the Jews saw 
the multitudes, they were filled with 
envy, and spake against those things 
which were spoken by Paul, contra- 
dicting and blaspheming. 46 Then 
Paul and Barnabas waxed bold, and 
said, It was necessary that the word 
of God should first have been spoken 
to you: but seeing ye put it from 
you, and judge yourselves unworthy 
of everlasting life, lo, we turn to the 
Gentiles. 47 For so hath the Lord 
commanded us, saying, I have set 
thee to be a light of the Gentiles, 
that thou shouldest be for salvation 
unto the ends of the earth. 48 And 
when the Gentiles heard this, they 
were glad, and glorified the word of 
the Lord and as Many as were Gr- 


ee wore age © UTR ae, 


Paul at THE 


dained to cternal life believed. 49 
And the word of the Lord was pub- 
lished throughout all the region. 50 
But the Jews stirred up the devout 
and honourable women, and _ the 
chief men of the city, and raised per- 
secution against Paul and Barnabas, 
and expelled them out of their coasts, 
51 But they shook off the dust of 
their feet against them, and came 
unto Iconium. 52 And the disciples 
were filled with joy, and with the 
Holy Ghost. 

The design of this story being to vindicate 
the apostles, especially Paul (as he doth him- 
self at large, Rom. xi.}, from the reflections of 
the Jews upon him for preaching the gospel 
to the Gentiles, it is here observed that he 
proceeded therein with all the caution ima- 
ginable, and upon due consideration, of which 
we have here an instance. 

I. There were some of the Jews that were 
so incensed against the preaching of the gos- 
pel, not to the Gentiles, but to themselves, 
that they would not bear to hear it, but went 
out of the synagogue while Paul was preach- 
ing (v. 42), in contempt of him and his doc- 
trine, and to the disturbance of the con- 
gregation. It is probable they whispered 
among themselves, exciting one another to it, 
and did it by consent. Now this bespoke, 
1. An open infidelity, as plain a profession of 
unbelief as coming to hear the gospel is of 
faith. They thus publicly avowed their con- 
tempt of Christ and of his doctrine and law, 
were not ashamed, neither could they blush; 
and they thus endeavoured to beget preju- 
dices in the minds of others against the 
gospel; they went out to draw others to 
follow their pernicious ways. 2. An ob- 
stinate infidelity. ‘They went out of the 
synagogue, not only to show that they did 


not believe the gospel, but because they |followed Paul and Barnabas, and received 
were resolved they would not, and therefore pha instructions and encouragement from 
that | them. 
They | God, and were admitted to the benefit and 
stopped their ears like the deaf adder. Justly | comfort of it, which is implied in their beir 
therefore was the gospel taken from them, exhorted to continue in it. They follo 
when they first took themselves from it, and| Paul and Barnabas ; they became their dis- 
turned themselves out of the church before| ciples, or rather the disciples of 
they were turned out of it. For it is certainly | whose agents they were. ‘Those that join 
true that God never leaves any till they first | themselves to Christ will join themselves to 


got out of the hearing of those things 
had a tendency to convince them. 


leave him. 


II. The Gentiles were as willing to hear} and Barnabas, though they were sent to the 
the gospel as those rude and ill-conditioned | Gentiles, yet bade those of the Jews weleom 
Jews were to get out of the hearing of it:| that were willing to come under their in 
They besought that these words, or words to| structions, such hearty well-wishers were 
this effect, might be preached to them the nezt | they to all the Jews and their friends, if they 
sabbath ; in the-week between, so some take it; | pleased. 
on the second and fifth days of the week,|/couraged to persevere herein: Paul 


which in some synagogues were their lecture 


days. But it appears (v.44) that it was the|dom and friendship imaginable, p 
next sabbath day that they came together. | ‘hem to continue in the grace of God, to hok 
They begged, 1. That the same offer might! fast that which they had received, to com 


ae P 


ACTS. Se 
be made to them that 
Paul in this sermon had 
salvation to the Jews and p 
taken no notice of the Gentile 
fore they begged that forgiveness 

through Christ might be preached to t 

it was to the Jews. ‘The Jews’ leayings, nz 

loathings, were their longings. This justifi 
Paul in his preachiaaaasiiant that h 

invited to it, as Peter was sent for to © 
lius. Who could refuse to break the 
ot life to those who begged so hard for it, ar 
to give that to the poor at the door which th 
children at the table threw under their feet 
2. That the same instructions might be give 
to them. ‘They had heard the doctrine o 
Christ, but did not understand it at the firs! 
hearing, nor could they remember all that 
they had heard, and therefore they begged it 
might be preached to them again. Note, It 
is. good to have the word of Christ repeatec 
tous. Whatwe have heard we should desire 

to hear again, that it may take deep root im 

us, and the nail that is driven may be clencheé 

and be as a nail in a sure place. To heat 
the same things should not be grievous, be. 
cause it is safe, Phil. iii. 1. It aggravates th 
bad disposition of the Jews that the Gentile 
desired to hear that often which they wer 
not willing to hear once; and commends 
good disposition of the Gentiles that the 

not follow the bad example which the 5 ve 

set them. : “a 

IlI. There were some, nay, there were 
many, both of Jews and eRe: Eis that were 
wrought upon by the preaching of the gos- 

pel. Those who aggravated the matter o} 

the Jews’ rejection by the preaching of the 

gospel, cried out, as is usual in such cases, 

“They have cast away, and’ cast off, all # 

people of God.” “Nay,” says Paul, “iti 

not so; for abundance of the Jews have 
embraced Christ, and are taken in;”’ himsel 
for one, Rom. xi. 1, 5. Se it was here; 

Many of the Jews and religious prosel 


1. They submitted to the grace 


his ministers, and follow them. And Paul 


2. They were exhorted and en- 


Barnabas, speaking to them with all the ree 


' 


¥ 


heir belief of the gospel of grace, 
; dependence upon the Spirit of grace, 
and their attendance upon the means of 
ace. And the grace of God shall not be 
‘wanting to those who thus continue in it. . 
_ IV. here was a cheerful attendance upon 
the preaching of the gospel the next sab- 


hath day (v. 44): Almost the whole city (the 


generality of whom were Gentiles) came to- 
gether to hear the word of God. 1. It is pro- 
fable that Paul and Barnabas were not idle 
in the week-days, but took all opportunities 
in the week between (as some think the Gen- 
tiles desired) to bring them acquainted with 
Christ, and to raise their expectations from 
him. They did a great deal of service to the 
gospel in private discourse and conversation, 
s well as in their public sermons. Wisdom 
pred in the chief places of concourse, and 
the: opening of the gates, as well as in the 
synagogues, Prov.i.20,21. 2. This brought 
a vast concourse of people to the synagogue 
on the sabbath day. Some came out of cu- 
ricsity, the thing being new ; others longing 
to see what the Jews would do upon the 
second tender of the gospel to them; and 
many who had heard something of the word 
of God came to hear more, and to hear it, not 
as the word of men but as the word of God, 
by which we must be ruled and judged. Now 
this justified Paul in preaching to the Gentiles, 
that he met with the most encouraging audi- 
torsamongthem. There the fields were white 
to the harvest, and therefore why should he 
not there put in ‘his sickle? 
_ VY. The Jews were enraged at this ; and not 
only would not receive the gospel themselves, 
but were filled with indignation at those that 
crowded after it (v.45): When the Jews saw 
the multitudes, and considered what an en- 
ouragement it was to Paul to goon in his 
york when he saw the people thus flying 
like doves to their windows, and what pro- 
bability there was that among these multi- 
tudes some would be, without-doubt, wrought 
upon, and probably the greater part, to em- 
brace Christ —this filled them with envy. 
1. They grudged the interest the apostles 
had in the people, were vexed to see the 
synagogne so full when they were going to 
preach. This was the same spirit that worked 
in the Pharisees towards Christ; they were 
cut to the heart when they saw the whole 
world go after him. When the kingdom of 
heaven was opened they not only would not 
go in themselves, but were angry with those 
that did. 2. They opposed the doctrine the 
_ : i 
apostles preached: They spoke against those 
things that were spoken by Puaut, cavilled at 
hem, started objections againt them, finding 
some fault or other with every thing he said, 
contradicting and blaspheming ; avrédeyov 
av7ityovrec—contradicting, they contradict- 
They did it with the utmost spite and 


radiction, and nothing would silence them. 
ey contradicted for contradiction-sake, and 


ea es tigi a Sia 
oo HAP. XII. 


Antwoch tn Pisidia. 
denied that which was most evident; and. 
when they could find no colour of objection, 
they broke out into ill language against 
Christ and his gospel, blaspheming him 
and it. From the language of the carnal 
man that receives not the things of the Spirit 
of God, and therefore contradicts them, they 
proceed to the language of incarnate devils, 
and blaspheme them. Commonly those who 
begin with contradicting end with blas- 
pheming. 

VI. The apostles hereupon solemnly and 
openly declare themselves discharged from 
their obligations to the Jews, and at liberty 
to bring the word of salvation to the Gentiles, 
even by the tacit consentofthe Jews themselves. 
Never let the Jew lay the fault of the carry- 
ing of the kingdom of God to the Gentiles 
upon the apostles, for that complaint of theirs 
is for ever silenced by their own act and deed, 
for what they did here is for ever a bar to it 
“Tender and refusal (we say) are good pay- 
ment in law.” The Jews had the tender of 
the gospel, and did refuse it, and therefora 
ought not to say any thing against the Gen- 
tiles having it. In declaring this, it is said 
(v. 46), Paul and Barnabas wazed bold, more 
bold than they had been while they were shy 
of looking favourably upon the Gentiles, for 
fear of giving offence to the Jews, and laying 
a stumbling-block in their way. Note, There 
is a time for the preachers of the gospel to 
show as much of the boldness of the lion 
as of the wisdom of the serpent and the 
harmlessness of the dove. When the adver- 
saries of Christ’s cause begin to be daring, it 
is not for its advocates to be timid. While 
there is any hope of working upon those that 
oppose themselves they must be instructed 
with meekness (2 Tim. ii. 25); But, when that 
method has long been tried in vain, we must 
wax bold, and tell them what will be the issue 
of their opposition. ‘The impudence of the 
enemies of the gospel, instead of frightening, 
should rather embolden its friends ; for they 
are sure that they have a good cause, and 
they know in whom they have trusted to bear 
them out. Now Paul and Barnabas, having 
made the Jews a fair offer of gospel grace, 
here give them fair notice of their bringing 
it tothe Gentiles, if by any means (as Paul 
says Rom. xi.14) they night provoke them to 
emulation. 1. They own that the Jews were 


entitled to the first offer: ‘“‘ Jt was necessary - 


that the word of God should first have been 
spoken to you, to whom the promise was made, 
to you of the lost sheep of the house of Israel, 
to whom Christ reckoned himself first sent.” 
And his charge to the preachers of his gos- 
pel to begin at Jerusalem (Luke xxiv. 47) was 
a tacit. direction to all that went into other 
countries to begin with the Jews, to whom 
pertained the giving of the Jaw, and therefore 
the preaching of the gospel. Let the children 


€ imaginable: they persisted in their con-| first be served, Mark vii. 27. 2. They charge 


them with the refusal of it: You put it from 
you ; you will not accept of it; nay, you will 


yd go see. Cha OR etal ie aia I aaa 


Se ee OP 
’ 


ee: a. 
Paul at THE 


not so much as bear the offer of it, but take 
it as an affront to you.” If men put the gos- 
pel from them, God justly takes it from 
them ; why should manna be given to those 
that loathe it and call it light bread, or the 
privileges of the gospel forced on those that 
put them away, and say, We have no part in 
David? Herein they judgethemselves unworthy 
of everlusting life. In one sense we must 
all judge ourselves unworthy of everlasting 
life, for there is nothing in us, nor done by 
us, by which we can pretend to merit it, and 
we must be made sensible of this; but here 
the meaning is, “You discover, or make it 
to appear, that you are not meet for eternal 
life; you throw away all your claims and 
give up your pretensions to it; since you 
will not take it from his hands, into whose 
hand the Father has given it, cpivere, you do, 
in effect, pass this judgment upon yourselves, 
and out of your own mouth you shall be judged; 
you will not have it by Christ, by whom 
alone it is to be had, and so shall your 
doom be, you shall not have it at all.” 3. 
Upon this they ground their preaching the 
gospel to the uncircumcised: “ Simce you 
will not accept eternal life as it is offered, our 
way is plain, Lo, we turn to the Gentiles. If 
one will not, another will. If those that were 
first invited to the wedding-feast will not 
come, we must invite out of the highways 
and hedges those that will, for the wedding 
must be furnished with guests. It he that is 
next of kin will not do the kinsman’s part, 
he must not complain that another will,” 
Ruth iv. 4. 4. They justify themselves in 
this by a divine warrant (v. 47): “ For so 
hath the Lord commanded us; the Lord Jesus 
gave us directions to witness to him in Jeru- 
salem and Judea first, and after that to the ut- 
most part of the earth, to preach the gospel 
to every creature, to disciple all nations.” 
This is according to what was foretold in the 
Old-Testament. When the Messiah, in the 
prospect of the Jews’ infidelity, was ready to 
say, I have laboured in vain, he was told, to 

is Satisfaction, that though Israel were not 
gathered, yet he should be glorious, that his 
blood should not be shed in vain, nor his 
purchase made in vain, nor his doctrine 
preached in vain, nor his Spirit sent in vain,— 
“For I have set thee, not. only raised thee up, 
but established thee, to be a light of the Gen- 
tiles, not only a shining light for a time, but 
a standing light, set thee for a light, that 
thou shouldst be for salvation unio the ends 
of the earth.” Note, (1.) Christ is not only 
the Saviour, but the salvation, is himself our 
righteousness, and life, and strength. (2.) 
Wherever Christ is designed to be salvation, 
he is set up to be a light; he enlightens the 
understanding, and so saves the soul. (3.) 
He is, and is to be, light and salvation to the 
Gentiles, to the ends of the earth. Those of 
every nation shall be welcome to him, some of 
every nation have heard of him (Rom. x. 18), 
and all nations shall at length become his 


aM ee Leer RS sek wo 
< ‘ ¥ , 4, 4 E ? = } . 


ACTS. 
kingdom. This prophecy 
plishment in part in the s : 
kingdom of Christ in this isla: 
lies, as it were, in the ends of the ¢ 
corner of the world, and shall be ac 
plished more and more when the time cor 
for the bringing in of the fulness of t 
Gentiles. vii, 
VII. The Gentiles -cheerfully embraced 
that which the Jews seornfully rejected, v. 
48, 49. Never was land lost for want of 
heirs ; through the fall of the Jews, salvation 
ws come to the Gentiles: the casting off of 
them was the reconciling of the world, and. the — 
diminishing of them ihe riches of the Gentiles; — 
so the apostle shows at large, Rom, xi. 11, — 
12, 15. The Jews, the natural branches, 
were broken off, and the Gentiles, that were 
branches of the wild olive, were thereupon — 
grafted in, v. 17, 19. Now here we are told — 
how the Gentiles weleomed this happy turn — 
in their favour swe 
1. They took the comfort of it: When they — 
heard this they were glad. It was good news _ 
to them that they might have admission into — 
covenant and communion with God by a _ 
clearer, nearer, and better way than sub- — 
mitting to the ceremonial law, and being — 
'proselyted to the Jewish religion,—that the — 
| partition-wall was taken down and they were 
as welcome to the benefits of the Messiah’s — 
kingdom as the Jews themselves, and might — 
share in their promise, without coming under — 
their yoke. This was indeed glad tidings of — 
great joy to all people. Note, Our being put — 
nto a possibility of salvation, and a capacity 
for it, ought to be the matter of-our rejoicing ;_ 
when the Gentiles did but hear that the ‘ 
of grace should be made them, the word of 
grace preached to them, and the means of 
grace afforded them, they were glad. “ Now — 
there is some hope for us.” Many grieve a 
under doubts whether they have an interest — 
in Christ or no, when they should be rejoicing 
that they have an interest in him; the golden — 
sceptre is held out to them, and they are in- — 
vited to come and touch the top of it, ati 
2. 'They gave God the praise of it: They 
glorified theword of the Lord; that is, Christ (so 
some),-the essential Word; they entertained 
a profound veneration for him, and expre: 4 
the high thoughts they had of him. Or, 
rather, the gospel; the more they knew of it, 
the more they admired it. Oh! what a light, 
what a power, what a treasure, does this gos- 
pel bring along with it!. How excellent are 
its truths, its precepts, its promises! How 
far transcending all other institutions! How 
plainly divine and heavenly is its origin! — 
Thus they glorified the word of the Lord, and — 
it is this which he has himself magnified 
above all his name (Ps, exxxyiil. 2), and will ~ 
magnify and make honourable, Isa. xiii. 21. 
They glorified the word of the Lord, (1.) 
Because now the knowledge of it was di ' 
and not confined to the Jews only. hey el 
is the giory of the word of the Lord that the 


aah 


spreads the brigh.ter1t shines, which 
ws it to be not like the light of the candle, 
hike that of the sun when he goes forth 
im his strength. (2.) Because now the know- 
edge of it was brought to them. Note, 
Those speak best of the honour of the word 
f the Lord that speak experimentally, that 
have themselves been subdued by its power, 
and comforted by its sweetness. 
_ 3. Many of them became, not only profes- 
‘sors of the Christian faith, but sincerely obe- 
dient to the faith: As many as were ordained 
to eternal life believed: God by his Spirit 
‘wrought true faith in those for whom he had 
in his councils from everlasting designed a 
happiness to everlasting. (1.) Those believed 
to whom God gave grace to believe, whom 
by a secret and mighty operation he brought 
‘jnto subjection to the gospel of Christ, and 
made willing in the day of his power. Those 
came to Christ whom the Father drew, and 
to whom the Spirit made the gospel call ef- 
fectual. It ‘s called the faith of the operation 
of God (Col: ii. 12), and is said to be wrought 
_by the same power that raised up Christ, Eph. 
1.19,20. (2.) God gave this grace to believe to 
-alltthose among them who were ordained to 
“eternal life (for whom he had predestinated, 
them he also called, Rom. viil. 30); or, as 
“many as were disposed to eternal life, as many 
_as' had a concern about their eternal state, 
and aimed to make sure of eternal life, be- 
“lieved in Christ, in whom God hath treasured 
“up that life (1 John y. 11), and who is the 
only way to it; and it was the grace of God 
that wrought it in them. Thus all those 
captives, and those only, took the benefit of 
Cyrus’s proclamation, whose spirit God had 
aised up to build the house of the Lord which 
as in Jerusalem, Ezrai. 5. Those will be 
brought to believe in Christ that by his grace 
‘are well disposed to eternal life, and make 
this their aim. 
4, When they velieved they did what they 
ould to spread the knowledge of Christ and 
is gospel among their neighbours (v. 49): 
And the word of the Lord was published 
throughout all the region. When it was re- 
‘ceived with so much satisfaction in the chief 
city, it soon spread into all parts of the 
‘country. Those new converts were them- 
selves ready to communicate to others that 
which they were so full of themselves. The 
Lord gave the word, and then great was the 
ompany of those that published it, Ps, \xviii. 
‘11. Those that have become acquainted 
vith Christ themselves will do what they 
can to bring others acquainted with him. 
Those in great and rich cities that have re- 
ived the gospel should not think to engross 
as if, like learning and philosophy, it were 
ty to be the entertainment of the more po- 
‘lite and elevated part of mankind, but should 
do what they can to get it published in the 
mtry among the ordinary sort ef peopie, 
e poor and uniearned, who haye souls to 
saved as well as they. 


_ CHAP. 


EE — SO Oo - OS OOO ee >. 


PMIIE: | Antioch in Pisidsc. 
VIII. Paul and Barnabas, having sown the 
seeds of a Christian churc’ there, quitted the 

lace, and went to do the like elsewhere. 

ye read not any thing of their working mi- 
racles here, to confirm their doctrine, and to 
convince people of the truth of it ; for, though 
God then did ordinarily make use of that 
method of conviction, yet he could, when he 
pleased, do his work without it ; and beget- 
ting faith by the immediate influence of his 
Spirit was itself the greatest miracle to those 
in whom it was wrought. Yet, it is probable 
that they did work miracles, for we find 
they did in the next place they came to, ch. 
xiv. 3. Now here we are told, 

1. How the unbelieving Jews expelled the 
apostles out of that country. They first 
turned their back upon them, and then lifted 
up the heel against them (v. 50); They raised 
persecution against Paul and Barnabas, ex- 
cited the mob to persecute them in their way 
by insulting their persons as they went along 
the streets ; excited the magistrates to per- 
secute them in their way, by imprisoning and 
punishing them. When they could not resist 
the wisdom and spirit wherewith they spoke, 
they had recourse to these brutish methods 
the last refuge ‘of an obstinate infidelity 
Satan and his agents are most exasperated 
against the preachers of the gospel when 
they see them go on successfully, and there- 
fore then will be sure to raise persecution 
against them. Thus it has been the common 
lot of the best men in the world to suffer ill 
for doing well, to be persecuted instead of 
being preferred for the good services they 
have done to mankind. Observe, (1.) What 
method the Jews took to give them trouble : 
They stired up the devout and honourable 
women against them. ‘They could not make 
any considerable interest themselves, but 
they applied to some ladies of quality in the 
city, that were well affected to the Jewish re- 
ligion, and were proselytes of the gate, there- 
fore called. devout women. ‘These, according 
to the genius of their sex, were zealous in 
their way, and bigoted; and it was easy, by 
false stories and misrepresentations, to in- 
cense them against the gospel of Christ, as if 
it had been destructive of all religion, of 
which really it is perfective. It is good to 
see honourable women devout, and well af- 
fected to religious worship: the less they 
have to do in the world, the more they 
should do for their souls, and the more 
time they should spend in communion with 
God; but it is sad when, under colour of 
devotion to God, they conceive an enmity 
to Christ, as those here mentioned. What! 
women persecutors! “Can they forget the 
tenderness and compassion of their sex? 
What! honourable women! Can they thus 
stam their honour, and disgrace them- 
selves, and do so mean a thing? But, 
which is strangest of all, devout women! 
Will they kill Christ's servants, and think 
therem they do God service? Let thos 


Ee Sey | re Ore Me eee rt Ne +6 


xe 


eee ET ere ee Oe eS ey ee 


Peul at ; THE 


therefore that have zeal see that it be accord- 
ing to knowledge. By these devout and 
honorable women they stirred up likewise 
the chief men of the city, the magistrates 
and the rulers, who had power in their hands 
and set them against the apostles, and they 
had so little consideration as to suffer them- 
selves to be made the tools of this ill-natured 
party, who would neither go into the kingdom 
of heaven themselves nor suffer those who were 
entering to go in. (2.) How far they carried 
it, so far that they expelled them out of their 
coasts ; they banished them, ordered them 
to be carried, as we say, from constable to 
constable, till they were forced out of their 
jurisdi tion ; so that it was not by fear, but 
downright violence, that they were driven 
out. This was one method whiclrthe over- 
ruling providence of God took to keep the 
first planters of the church from staying too 
long at a place; as Matt. x. 23, When they 
persecute you in one city flee to another, that 
thus you may the sooner go over the cities of 
Israel. This was likewise a method. God 
took to make those that were well disposed 
themore warmly affected towards the apostles ; 
for it is natural to us to pity those that are 
persecuted, to think the better of those that 
suffer when we know they suffer unjustly, 
and to be the more ready to help them. The 
expelling of the apostles out of their coasts 
made people inquisitive what evil they had 
done, and perhaps raised them more friends 
than conniving at them in their coasts would 
have done. 

2. How the apostles abandoned and _re- 
jected the unbelieving Jews (v. 51): They 
shook off the dust of their feet against them. 
When they went out of the city they used 
this ceremony in the sight of those that sat 
in the gate; or, when they went out of the 
borders of their country, in the sight of those 
that were sent to see the country rid of them. 
Iiereby, (1.) They declared that they would 
have no more to do with them, wouid take 
nothing that was theirs; for they sought net 
theirs, but them. Dust they are, and let them 
keep their dust to themselves, it shall not cleave 
to them. (2.) They expressed their detesta- 
tion of their infidelity, and that, though they 
were Jews by birth, yet, having rejected the 
gospel of Christ, they were in their eyes no 
better than heathen and profane. As Jews 
and Gentiles, if they believe, are equally ac- 
ceptable to God and good men; so, if they 
lo not, they are equally abominable. (3.) 
Thus they set them at defiance, and expressed 
their contempt of them and their malice, 
which they looked upon as impotent. It was 
as much as to say, “Do your worst, we do 


not fear you; we know whom we serve | SO spake, that a great multitude both 


and whom we have trusted.” (4.) Thus 
they left a testimony behind them that 
they had had a fair offer made them of 
the grace of the gospel, which shall be 
proved against them in the day of judgment. 
This dust will prove that the preachers of 


ik) ot SR te a re) 


ACTS.. Res 
the gospel had been am 
expelled by them. ‘Thus Ch 
them to do, and for this reasor 
Luke ix. 5. When they left ti 
to Iconium, not so much for safety, as fort 

3. What frame they left the new conver 
in at Antioch (v. 52): The disciples, wher 
they saw with what courage and cheerfuln 
Paul and Barnabas not only bore the indig. 
nities that were done them, but went on wit th 
their work notwithstanding, they were m 
like manner inspirited. (1.) They were very 
cheerful. One would have expected that 
when Paul and Barnabas were expelled out 
of their coasts, and perhaps forbidden to re- 
turn upon pain of death, the disciples would 
have been full of grief and full of fear, 
looking for no other than that, if the planter: 
of Christianity go, the plantation would soon 
come to nothing ; or that it would be their 
turn next to be banished the country, and to 
them it would be more grievous, for it was 
their own. Butno; they were filled with joy 
in Christ, had such a satisfactory assurance 
of Christ’s carrying on and perfecting his own 
work in them and among them, and that 
either he would screen them from trouble or 
bear them up under it, that all their fears 
were swallowed up in their believing joys 
(2.) They were courageous. wonderfully ami- 
mated with a holy resolution to cleave to 
Christ, whatever difficulties they met with. 
This seems especially to be meant by their 
being filled with the Holy Ghost, for the sam 
expression is used of Peter’s boldness (ch. iv. 
8), and Stephen’s (ch. vil. 55), and Paul’s, 
ch. xiii. 9. The more we relish the comforts 
and encouragements we meet with in the 
power of godliness, and the fuller our hea 
are of them, the better prepared we are te 
face the difficulties we meet with in the pro 
fession of godliness. ; 


CHAP. XIV. 


We have, in this chapter, a further account of the progress of th 
gospel, by the ministry of Paul and Barnabas among the Gan- 
tiles; it goes on conquering and to conquer, yet meeting wit 
opposition, as before, among the unbelieving Jews. Here is, 
Their successful preaching of the gospel for some time at 
{conium, and their being driven thence by the violence of their 
persecutors, both Jews and Gentiles, and forced into the ueigh- 
bouring countries, ver. 1—7. 1 Their healing a lame wan at 
Lystra, and the profound veneration which the people conceive 
of them thereupon, which they had much ado to keep ff 
running into an extreme, ver. S—}S. III. The outrage of thi 
people against Paul, at the instigation of the Jews, the effect 
which was that they stoned him, as they thought, to death; but 
he was wonderfully restored to life, ver. 19, 20. IV. The visit 
which Pau] and Barnabas made to the churches which they ha: 
planted, to confirm them, and put them into order, yer. 21—2i, 
V. They return to Antioch, whence they were sent forth ; tli 
geod they eid by the way, and the report they made to th 
church of Antioch of their expedition, and, if 1 may se say, «! 
the campaign they had made, ver. 24--28. 


A ND it came to pass in Iconium 
that they went both together 
into the synagogue of the Jews, and 


of the Jews and also of the Greeks 
believed. 2 But the unbelieving” 
Jews stirred up the Gentiles, and 
made their minds evil affected against 
the brethren. 3 Long time therefore 


Sit os Sara 


word of his grace, and granted signs 
and wonders to be done by their 
hands. 4 But the multitude of the 
‘city was divided: and part held with 


5 And when there was an assault 
‘made both of the Gentiles, and also 
of the Jews with their rulers, to use 
them despitefully, and to stone them, 
6 They were ware of zt, and fled unto 
Lystra and Derbe, cities of Lycaonia, 
and unto the region that lieth round 
about: 7 And there they preached 
the gospel. 


~ In these verses we have, 

_ I. The preaching of the gospel in Icontum, 
whither the apostles were forced to retire 
from Antioch. As the blood of the martyrs 
has been the seed of the church, so the ba- 
iishment of the confessors has helped to 
statter that seed. Observe, 1. How they 
made the first offer of the gospel to the Jews 
in their synagogues ; thither they went, not 
only as to aplace of meeting, but as to a 
place of meeting with them, to whom, wher- 
ever they came, they were to apply them- 
selves in the first place. Though the Jews 
‘at Antioch had used them barbarously, yet 
they did not therefore decline preaching the 
gospel to the Jews at Iconium, who perhaps 
might be better disposed. Let not those of 
any denomination be condemned in the gross, | 
nor some suffer for others’ faults; but let us 
do good to those who have done evil to us 

Though the blood-thirsty hate the upright, yer 
the just seek their soul (Prov. xxix. 10), seek 
the salvation of it. 2. How the apostles 
eoncurred herein. Notice is taken of this, 
that they went both together into the synagogue, 
to testify their- unanimity and mutual affec- 
tion, that people might say, See how they love 
one another, and might think the better of 
Christianity, and that they might strengthen 
one another’s hands and confirm one ano- 
ther’s testimony, and out of the mouth of two 
witnesses every word might be established. 

They did not go one one day and another 
another, nor one go at the beginning and the 
other some time after ; but they went in both 
togetne: 

_ II. The success of their preaching there: 
They so spoke that a great multitude, some 
hundreds perhaps, if not thousands, both of 
he Jews and also of the Greeks, that is the 
Gentiues, believed. Observe here, 1. That the 
gospel was now preached to Jews and Gen- | 
on together, and those of each denomina- 


was preached first to the Jews, and some 
of them believed, and then to the Gentiles, 


Pee CHAP aT.” 
‘speaking boldly in the| and some of them believed ; but here they 


‘the Jews, and part with the apostles. 


a 
Ver ., 


Le Oe ee eee ne a ON ee ok 
Jie Nat ak re a £8 ie ae 


Teunturn. 


in one body (Ephes. ii. 16), and both togetner 
admitted into the church without distinction 
2. There seems to have been something re- 
markable in the manner of the apostles’ 
preaching here, which contributed to their 
success: They so spoke thai a great multitude 
believed—so plainly, so convincingly, with 
such an evidence and demonstration of the 
Spirit, and with such power; they so spoke, 
so warmly, so affectionately, and with such a 
manifest concern for the souls of men, that 
one might perceive they were not only con- 
vinced, but filled, with the things they spoke 
of, and that what they spoke came from the 
heart and therefore was likely to reach to the 
heart ; they so spoke, so earnestly and so 
seriously, so boldly and courageously, that 
those who heard them could not but say that 
God was with them of a truth. Yet the suc. 
cess was not to be attributed to the manner 
of their preaching, but to the Spirit of God, 
who made use of that means. 

IIT. The opposition that their preaching 
met with there, and the trouble that was 
created them; lest they should be puffed up 
with the multitude of their converts, there 
was given them this thorn in the flesh. 1. 
Unbelieving Jews were the’ first spring of 
their trouble here, as elsewhere (v. 2): they 
stirred up the Gentiles. ‘The influence which 
the gospel had upon many of the Gentiles, 
and their embracing it, as it provoked some 
of the Jews toa holy jealousy and stirred 
them up to receive the gospel too (Rom. xi. 
14), soit provoked others'of them toa wicked 
jealousy, and exasperated them against the 
gospel. ‘Thus as good instructions, so good 
examples, which to some are a savour of life 
unto life, to others are asavour of death unto 
death. See 2 Cor. ii. 15, 16. 2. Disaffected 
Gentiles, irritated by the unbelieving Jews, 
were likely to be the instruments of their 
trouble. ‘The Jews, by false suggestions, 
which they were continually buzzing in the 
ears of the Gentiles, made their minds evil 
affected against the brethren, whorn of them- 
selves they were inclined to think favourably 
of. They not only took occasion in all com- 
panies, as it came in their way, but made it 
their business to go purposely to such as they 
had any acquaintance with, and said all that 
their wit or malice could invent to beget in 
them not only a mean but an ill opinion of 
Christianity, telling them how destructive it 
would certainly be to their pagan theology 
and worship; and, for their parts, they would 
rather be Gentiles than Christians. ‘Thus 


jon that believed came together into the| they soured and embittered their spirits 
urch. In the close of the foregoing chapter | against both the converters and the con- 
verted. The old serpent did, by their poisonous 
tongues, infuse his venom against the seed of 


Ra My ee 


Pe aS oS ee | Pt ON Le Re a 


Paul at 


the woman into the minds of these Gentiles, 
and this was a root of bitlerness in them, 
bearing gall and wormwood. It is no wonder 
if those who are ill affected towards good 


people wish ill to them, speak ill of them, 


and contrive ill against them; it is all owing 
to ill will. "Exaxwoay, they molested and vexed 
the minds of the Gentiles (so some of the 
critics take it); they were continually teasing 
them with their impertinent solicitations. 
The tools of persecutors have a dog’s life, set 
on continually. 

IV. Their continuance in their work there, 
notwithstanding this opposition, and God’s 
owning them in it, ». 3. We have here, 1. 
The apostles working for Christ, faithfully 
and diligently, according to the trust com- 
mitted to them. Because the minds of the 
Gentiles were evil affected against them, one 
would think that therefore they should have 
withdrawn and hastened out of the way, or, 
if they had preached, should have preached 
cautiously, for fear of giving further provoca- 
tion to those who were already enough en- 
ra ed. No; on the contrary, therefore they 
abode there a long time, speaking boldly in the 
Lovd. The more they perceived the spite 
and rancour of the town against the new 
conv rts, the more they were animated to go 
on in their work, and the more needful they. 
saw it to continue among them, to confirm 
them in the faith, and to comfort them. They 
spoke boldly, and were not afraid of giving 
offence to the unbelieving Jews. What God 
said to the prophet, with reference to the 
unbelieving Jews in his day, was now made 
good to the apostles: I have made thy face 
strong against their faces, Ezek. ii. 7—9. 
But observe what it was that animated them: 
Th_y spoke boldly in the Lord, in his strength, 
and trusting in him to bear them out; not 
depending upon any thing in themselves. 
They were strong in the Lord, and in the power 
of his might. 2. Christ working with the 
a ostles, according to his promise, Lo, J am 
with you always. When they went on in his 
name and strength, he failed not to give tes- 
timony to the word of his grace. Note, (1.) 
The gospel is a word of grace, the assurance 
of God’s good will to us and the means of 
his good work in us. It is the word of Christ’s 
grace, for it is in him alone that we find 
favour with God. (2.) Christ himself has 
attested this word of grace, who is the Amen, 
the faithful witness ; he has assured us that 
it is the word of God, and that we may ven- 
ture our souls upon it. As it was said in 
general concerning the first preachers of the 
gospel that they had the Lord working with 
them, and confirming the word by signs follow- 
ing (Mark xvi. 20), so it is said particularly 
coneerning the apostles here that the Lord 
confirmed their testimony, in granting signs 
and wonders to be done by their hands—in the 
miracles they wrought in the kingdom of 
nature—as well as the wonders done by their 
word, in the greater miracles wrought on 


‘THE ACTS. s; 


Bee ft aks 


ae basi 
) Pap 


men’s minds by the p 
The Lord was with the 
with him, and abundance 
V. The division which thi 
the city (v. 4): The multitude o 
divided into two parties, and both act 
vigorous. Among the rulers and p 
rank, and among the common peo 
were some that held with the unbi g 
Jews, and others that held with the a) eS. 
Barnabas is here reckoned an apostle, though 
not one of the twelve, nor called in the ; 
ordinary manner that Paul was, because set 
apart by special designation of the Holy Ghos 
to the service of the Gentiles. oe seems, this 
business of the preaching of the wa 
so universally taken notice of 5, pt D 
that every person, even of the multitude of 
the city, was either for it or against it; none 
stood neuter. ‘ Either for us or for our 
adversaries, for God or Baal, for Christ or 
Beelzebub.” 1. We may here see the mean- 
ing of Christ’s prediction that he came not to 
send peace upon earth, but rather divisioi 
Luke xii. 51-53. If all would have given” 
in unanimously into his measures, thera 
would have been universal concord; and 
could men have agreed in this, there would — 
have been no dangerous discord nor slrangreeas 
ment in other things; but, disagreeing here, 
the breach was wide as the sea. Yet the 
apostles must not be blamed for coming to 
Iconium, although before they came the city | 
was united, and now it was divided; for it 
better that part of the city go to heaven than 
all to hell. 2. We may here take the 
sures of our expectations; let us not ik 
it strange if the preaching of the gospel occa-_ 
sion division, nor be offended at it; it 
better to be reproached and persecuted as 
dividers for swimming against the stream 
than yield ourselves to be carried down the 
stream that leads to destruction. Let us 
held with the apostles, and not fear those 
that hold with the Jews. _ 
VI. The attempt made upon the apostles _ 
by their enemies. Their evil affection against 
them broke out at length into violent out-— 
rages, v. 5. Observe, 1. Who the Pinte 
were: Both the Gentiles and the Jews, with 
their rulers. The Gentiles and Jews were at” 
enmity with one another, and yet united 
against Christians, like Herod and Pilate, 
Sadducees and Pharisees, against Christ; 
and: like Gebal and Ammon and Amalek, of 
old, against Israel. If the church’s enemies 
can thus unite for its destruction, shall not 
its friends, laying aside all personal feuds, 
unite for its preservation? 2. Whatthe Re 
was Having now got the rulers on their side,” 
they doubted not but to carry their point, 
and their design was to are padi de-_ 
spitefully, to expose them to disgrace, q 
then to stone them, to put them to death; 
and thus they hoped to sink their cause. 
They aimed to take away both their reputa- 
tion and their life, and this was all they ba F 


Cid =* 


‘ich men could take from them, for 
d neither lands nor goods. — 
The deliverance of the apostles out 
he hands of those wicked and unreasonable 
v.6,7. They got away, upon notice 
ven them of the design against them, or 
the beginning of the attempt upon them, 
of which they were soon aware, and they 
n an honourable retreat (for it was not 
Rieaapiorions flight) to Lystra and Derbe ; 
‘and there, 1. They found safety. Their 
‘persecutors in Iconium were for the present 
‘satisfied that they were thrust out of their 
borders, and pursued them no further. God 
has shelters for his people in a storm; nay, 
‘he is, and will be, himself their hiding place. 
2. They found work, and this was what they 
went for. When the door of opportunity 
‘was shut against them at Iconium, it was 
re) at Lystra:and Derbe. ‘To these cities 
‘they went, and there, and in the region that 
lieth round about, they preached the gospel. 
Tn times of persecution ministers may see 
‘cause to quit the spot, when yet they do not 
quit the work. 


‘ 8 And there sat a certain man at 
Liystra, impotent in his feet, being a 
cripple from his mother’s womb, who 
never had walked: 9 The same 
heard Paul speak: who stedfastly 
beholding him, and perceiving that 
the had faith to be healed, 10 Said 
with a loud voice; Stand upright on 
thy feet. And he leaped and walked. 
1i And when the people saw what 
Paul had done, they lifted up their 
Voices, saying in the speech of Lyca- 
onia, The gods are come down to us 
a the likeness of men. 12 And 
they called Barnabas, Jupiter: and 
Paul, Mercurius, because he was the 


ie speaker. 13 Then the priest of 


. 


Jupiter, which was before their city, 
brought oxen and garlands unto the 
gates, and would have done sacrifice 
with the people. 14 Which when 
the apostles, Barnabas and Paul, 
heard of, they rent their clothes, and 
in among the people, crying out, 
15 And saying, Sirs, why do ye these 
hings? We also are men of like pas- 
ons with you, and preach unto you 
that ye should turn from these vani- 
es unto the living God, which made 
ven, and earth, and the sea, and 
things that are therein: 16 Who 

times past suffered all nations to 
ralk im their own ways. 17 Never- 
less he left not himself without 


CHAP. 2 


a a ee) ae el 


XIV. healed! at Lystra. 
witness, in that he did good, and 
gave us rain from heaven, and fruit- 
ful seasons, filling our hearts with 
food and gladness. 18 And with 
these sayings scarce restrained they 
the people, that they had not done 
sacrifice unto them. 


In these verses we have, 
I. A miraculous cure wrought by Paul at 
Lystra upon a cripple that had been lame 
from his birth, such a one as was miracu- 
lously cured by Peter and John, ch. iii. 2. 
That introduced the gospel among the Jews, 
this among the Gentiles; both that and this 
were designed to represent the impotency of 
all the children of men in spiritual things : 
they are lame from their birth, till the grace 
of God puts strength into them; for it was 
when we were yet without strength that 
Christ died for the ungodly, Rom. v. 6. 
Observe: here, 1. The deplorable case of the 
poor cripple (v. 8): He was impotent in his 
feet, disabled (so the word is) to such a 
degree that it was impossible he should set 
his foot to the ground, to lay any stress 
upon it. It was well known that he had 
been so from his mother’s womb, and that he 
never hud waiked, nor could stand up. We 
should take occasion hence to thank God for 
the use of our limbs; and those who are 
deprived of it may observe that their case is 
not singular. 2. The expectation that was 
raised in him of a cure (v. 9): He heard Pal 
preach, and, it is likely, was much affected 
| with what he heard, believed that the message 
was from heaven, and that the messengers, 
having their commission thence, had a divine 
power going along with them, and were 
‘therefore able to cure him of his lameness. 
This Paul was aware of, by the spirit of dis- 
| cerning that he had, and perhaps the aspect 
‘of hiscountenance did in part witness for him : 
Paul perceived that he hud faith to be healed ; 
= it, hoped for it, had such a thing in 


his thoughts, which it does not appear that 
the lame man Peter healed had, for he 
expected no more than an alms. There was 
not found such great faith in Israel as was 
among the Gentiles, Matt. vii, 10. 3. The 
cure wrought: Paul, perceiving that he had 
faith to be healed, brought the word and 
healed him, Ps. evii. 20. Note, God will not 
disappoint the desires that are of his own 
kindling, nor the hopes of his own raising. 
Paul spoke to him with a loud voice, either 
because he was at some distance, or to show 
that the true miracles, wrought by the power 
of Christ, were far unlike the lying wonders 
wrought by deceivers, that peeped, and mut- 
tered, and whispered, Isa. viii. 19. God 
saith, I have not spoken in secret, in a dark 
place of theearth, Isa. xlv.19. Paul spoke 
to him with a loud voice, that the people 
;about might take notice, and have their 
| expectations raised of the elect. It does not 


Paul and Barnabas 


appear that this cripple was a beggar; it is 
said (v. 8) that he sat, not that he sat begging. 
But we may imagine how melancholy it was 
to him to see other people walking about 
him, and himself disabled; and therefore 
how welcome Paul’s word was to him, 
‘“* Stand upright on thy feet; help thyself, 
and God shall help thee; try whether thou 
hast strength, and thou shalt find that thou 
hast.” Some copies read it, I say unto thee, 
in the name of the Lord Jesus Christ, Stand 
upright on thy feet. It is certain that this 
is implied, and very probably was expressed, 
by Paul, and power went along with this word ; 
for presently he leaped and walked, leaped up 
from the place where he sat, and not only 
stood upright, but to show that he was per- 
fectly cured, and that immediately, he walked 
to and fro before them all. Herein the 
scripture was fulfilled, that when the wilder- 
ness of the Gentile world is made to blossom 
1s the rose then shall the lame man leap as a 
hart, Isa. xxxv. 1, 6. Those that by the 
grace of God are cured of their spiritual 
lameness must show it by leaping with a holy 
exultation and walking ina holy conversation. 

II. The impression which this cure made 
upon the people: they were amazed at it, 
had never seen nor heard the like, and fell 
into an ecstacy of wonder. Paul.and Barna- 
bas were strangers, exiles, refugees, in their 
country ; every thing concurred to make 
them mean and despicable: yet the working 
of this one miracle was enough to make 
them in the eyes of this people truly great 
and honourable, though the multitude of 
Christ’s miracles could not screen him from 
the utmost contempt among the Jews. We 
find here, 1. The people take them for gods 
(v. 11): They lifted up their voices with an air 
of triumph, saying in their own language (for 
it was the common people that said it), a the 
speech of Lycaonia, which was a dialect of 
the Greek, The gods are come down to us in 
the likeness of men. They imagined that 
Paul and Barnabas had dropped down to them 
out of the clouds, and that they were some 
divine powers, no less than gods, though in 
the likeness of men. This notion of the 
thing agreed well enough with the pagan 
theology, and the fabulous account they had 
of the visits which their gods made to this 
lower world ; and proud enough they were 
to think that they should have a visit made 
to them. ‘They carried this notion so far 
here that they pretended to tell which of their 
gods they were, according to the ideas their 
poets had given them of the gods (v. 12): 
They called Barnabas Jupiter ; for, if they 
will have him to be a god, it is as easy to 
make him the prince of their gods as not. 
It is probable that he was the senior, and the 
more portly comely man, that had something 
of majesty in his countenance. And Paul 
they called Mercury, who was the messenger 
of the gods, that was sent on their errands; for 
Paul, though he had not the appearance that 


THE ACTS. 


Barnabas had, was the chief spe 
had a greater command of langu 
perhaps appeared to have somethi 
rial in his temper and genius. 
to take Mercury along with him, they s 
and, if he make a visit to their city, the 
suppose he does so now. 2. ‘The pries' 
thereupon prepares to do sacrifice to them, ». 
13. The temple of Jupiter was, it seems, 
before the gate of their city, as its protector 
and guardian; and the priest of that idol 
and temple, hearing the people cry out thus, 
took the hint presently, and thought it was’ 
time for him to bestir himself to do his duty: 
many a costly sacrifice he had offered to the 
image of Jupiter, but if Jupiter be among 
them himself'—in propria persona, it concerns 
him to do him the utmost honours imagina- 
ble ; and the people are ready to join with 
him in it. See how easily vain minds ara 
carried away with a popular outcry. If the 
crowd give a shout, ie is Jupiter, the 
priest of Jupiter takes the first hint, and 
offers his service immediately. When Christ, 
the Son of God, came down, and appeared 
in the likeness of men, and did many, very 
many miracles, yet they were so far from 
doing sacrifice to him that they made nim a 
sacrifice to their pride and malice: He was 
in the world, and the world knew him not; he 
came to his own, and his own received him not; 
but Paul and Barnabas, upon the working 
of one miracle, are immediately deified. ‘I'he 
same power of the god of this world which 
prejudices the carnal mind against . truth 
makes errors and mistakes to find easy ad- 
mission; and both ways his turn is served 
They brought oxen, to be sacrificed to them, 
and garlands, with which to crown the sacri-_ 
fices. These garlands were made up of 
; 


flowers and ribbons; and they gilded th 


horns of the oxen they sacrificed. 

Victime ad supplicium saginantur, hostie ad peenam coronanturm 
So beasts for sacrifice do feed, 

First to be crown’d, and then to bleed. 

So Octavius in Minutius Felix, 


“IIL Paul and Barnabas protest agains 
this undue respect paid them, and with eine 


ado prevent it. Many of the heathen em- 
perors called themselves gods, and took a pride” 
in having divine honours paid them :’ bu 
Christ’s ministers, though real benefactors 
mankind, while these tyrants only pretend 
to be so, refused those honours when they we 
tendered. Whose successor therefore he i 
who sits in the temple of God, and shows thai 
heis god(2 Thess. ii. 4),and whoisadored as ow 
lord god, the pope, it is easy to say. Observe, 
1. The holy indignation which Paul an 
Barnabas conceived at this: When they heard 
this, they rent their clothes. We do not find 
that they rent their clothes when the people” 
vilified them, and spoke of stoning them; 
they could bear this without disturbance: | 
but when they deified them, and spoke of 
worshipping them, they could not bear it, 
but rent their clothes, as being moré con- | 
cerned for God’s honour than their own. 


™ 


< 


They not connive at it, nor say, “If 
ple will be deceived, let them be deceived,” 
nuch less suggest to themselves and one 
nother that it might contribute both to 
the safety of their persons and the success of 
ir ministry if they suffered the people to 
continue in this mistake, and so they might 
make a good hand of an ill thing. Ne, 
God’s truth needs not the service of man’s 
lie. Christ had put honour enough upon 
them in making them apostles, they needed 
not assume either the honour of princes or 
the honour of gods; they appeared with 
much more magnificent titles when they were 
called the ambassadors of Christ, and the 
stewards of the mysteries of God, than when 
they were called Jupiter and Mercury. Let 
‘see how they prevented it. 
(1.) They ran in among the people, as soon 
as they heard of it, and would not so much 
4s stay awhile to see what the people would 
o. ‘Their running in, like servants, among 


0. 
tke people, showed that they were far from 
looking upon themselves as gods, or taking 
state upon them; they did not stand still, 
expecting honours to be done them, but 
plainly declined them by thrusting them- 
selves into the crowd. ‘They ran in, as men 
m earnest, with as much concern as Aaron 
can in between the living and the dead, when 
he plague was begun. 

(2.) They reasoned with them, crying out, 
hat all might. hear, “ Sirs, why do you these 
ings ? Why do you go about to make gods 
us? It is the most absurd thing you can 
lo; for, 

_{1.] “ Our nature will not admit it: We 
is are men of like passions with you”’ 
jwoorraQeic: it is the same word that is used 
concerning’ Elias, Jam. v. 17, where we ren- 
ler it, subject to like passions as we are. “We 
ire men, and therefore you wrong yourselves 
f you expect that from us which is to be had 
n God only; and you wrong God if you 
rive that honour to us, or to any other man, 
vhich is to be given to God only. We not 
nly have such bodies as you see, but are of 
ike passions with you, have hearts fashioned 
ike as other men (Ps. xxxiii. 15); for, as in 
yater face answers to face, so doth the heurt 

man to man, Prov. xxvii. 19. We are na- 
urally subject to the same infirmities of the 
juman nature, and liable to the same calami- 
ies of the human life; not only men, but 
inful men and suffering men, and therefore 
vill not be deified. 

(2.] “ Our doctrine is directly against it. 
fust we be added to the number of your 

ds whose business it is to abolish the gods 

pu have? We preach unto you that you should 
irn from these vanities unto the living God. 
we should suffer this, we should confirm 
9u in that which it is our business to con- 
rt you from :” and so they take this occa- 
on to show them how just and necessary it 
s that they should ¢urn to God from idols, 


e 
oS 


S Yer Sag % i i pelts oe 
ee ee. CHAPS KEV. a 
pains they took to prevent it.|1Thess.1. 9. When they preached 


ee ee ar a ee 
aM Lystra. 


to the 
Jews, who hated idolatry, they had nothing 
to do but to preach the grace of God in 
Christ, and needed not, as the prophets in 
dealing with their fathers, to preach against 
idolatry: but, when they had to do with the 
Gentiles, they must rectify their mistakes in 
natural religion, and bring them off from the 
gross corruptions of that. See here what | 
they preached to the Gentiles. 

First, That the gods which they and their 
fathers worshipped, and all the ceremonies of 
their worship of them, were vanities, idle 
things, unreasonable, unprofitable, which no 
rational account could be given of, nor any 
real advantage gained from. Idols are often 
called vanities in the Old Testament, Deut. 
xxxil. 21.; 1 Kings x. 13; Jer.xiv.22. An 
idol is nothing in the world (t Cor. viii. 4): 
it is not at all what it is pretended to be, it is 
a cheat, it is a counterfeit; it deceives those 
that trust to it and expect relief from it. 
Therefore turn from these vanities, turn from 
them with abhorrence and detestation, as 
Ephraim did (Hos. xiv. 8): “ What have I to 
do any more with idols? 1 will never again 
be thus imposed upon.” 

Secondly, That the God to whom they — 
would have them turn is the living God. 
They had hit)erto worshipped dead images, 
that were utterly unable to heip them (Isa. 
Ixiv. 9), or (as they now attempted) dying 
men, that would soon be disabled to help 
them ; but now they are persuaded to worship 
a living God, who has life in himself, and life 
for us, and lives for evermore. 

Thirdly, That this God is the creator of the 
world, the fountain of all being and power: 
“ He made heaven and earth, and the seu, and 
all things therein, even those things which you 
worship as gods, so that he is the God of 
your gods. You worship gods which you 
made, the creatures of your own fancy, and 
the work of your own hands. We call you 
to worship the God that made you and all the 
world ; worship the true God, and cheat not 
yourselves with pretenders; worship the 
Sovereign Lord of all, and disparage not your- 
selves in bowing down to his creatures and 
subjects.” 

Fourthly, That the world owed it te his pa- 
tience that he had not destroyed them long 
ere this for their idolatry (. 16): In times 
past, for many ages, unto this day, he suffered 
all nations to walk in their own ways. ‘These 
idolaters, that were called from the service of 
other gods, might think, “ Have we not 
served these gods hitherto, and our fathers 
before us, time out of mind; and why may 
we not as well go on to serve them still ?”~- 
No, your serving them was a trial of God’s 
patience, and it was a miracle of mercy that 
you were not cut off for it. But, though he 
did not destroy you for it while you were in 
ignorance, and knew no better (ch. xvii. 30), 
yet now that he has sent his gospel into the 
world, and by it has made a clear discovery of 


~ 


: 
2 
‘ 
} 
F 
mR 
; 
9 
: 
a 
d 
7 
4 


Paul and Barnabas 
himself and his will to all nations, and not to 


the Jews only, if you still continue in your 


idolatry he will not bear with you as he has 
done. Allthe nations that had not the bene- 
fit of divine revelation, that is, all but the 
Jews, he suffered to walk in their own ways, for 
they had nothing to check them, or control 
them, but their own consciences, their own 
thoughts (Rom. 11. 15), no scriptures, no pro- 
phets; and then they were the more excusable 
if they mistook their way: but now that God 
has sent a revelation into the world which is 
to be published to all nations the case is 
altered. We may understand it as a judg- 
ment upon all nations that God suffered them 
to walk in their own ways, gave them up to their 
own hearts’ lusts ; but now the time is come 
when the veil of the covering spread over all 
nations should be taken off (Isa. xxv. 7), and 
now you will no longer be excused in these 
vanities, but must turn from them. Note, 1. 
God’s patience with us hitherto should lead 
us to repentance, and not encourage us to pre- 
sume upon the continuance of it, while we 
continue to provoke him. 2. Our having 
done ill while we were in ignorance will not 
bear us out in doing ill when we are better 
taught. 

Fifthly, That even when they were not 
under the direction and correction of. the 
word of God, yet they might have known, and 
should have known, to do better by the works 
of God, v.17. Though the Gentiles had not 
the statutes and judgments that the Jews had 
to witness for God against all pretenders, no 
tables of testimony or tabernacle of testi- 
mony, yet he left not himself without witness ; 
besides the witness for God within them (the 
flictates of natural conscience), they had wit- 
nesses for God round about them—the bounty 
of common providence. Their having no 
scriptures did im part excuse them, and there- 
fore God did not destroy them for their 
idolatry, as he did the Jewish nation. This 
however did not wholly excuse them, but 
that notwithstanding this they were highly 
criminal and deeply guilty before God; for 
there were other witnesses for God, sufficient 
to inform them that he and he only is to be 
worshipped, and that to him they owed all 
their services from whom they received all 
their comforts, and therefore that they were 
guilty of the highest mjustice and ingratitude 
imaginable, in alienating them from him. 
God, having not left himself without witness, 
has not left us without a guide, and so has 
left us without excuse ; for whatever is a wit- 
ness for God is a witness against us, if we 
give that glory to any other which is due to 
him only. 1. The bounties of common pro- 
vidence witness to us that there is a God, for 
they are all dispensed wisely and with design. 
The rain and fruitful seasons could not come 
by chance, nor are there any of the vanities of 
the heathen that can give rain, neither can the 
heavens of themselves give shcwers, Jer. xiv. 
@2. Ali the powers of nature witness to us 


Ge a er) be ere, + eat te +a ae Ce" * ee 
; - / i - a we 


THE ACTS. 


a sovereign power m 
whom they are derived, < 
depend. It is not the h 
rain, but God that gives us rain 4 
he is the Father of the rain, Job xxx 
2. The benefits we have by these 
witness to us that we o to make ou 
knowledgments not to the creatures who ¢ 
made serviceable to us, but to the Crea 
who makes them so. Heleft not himseif witl 
out witness, in that he did good. God s 
to reckon the instances of his goodness to 
more pregnant, cogent proofs of his title 
our homage and adoration than the evider 
of his greatness; for his goodness is’ 
glory. The earth és full of his goodness ; 
tender mercies are over all his works ; ani 
therefore they praise him, Ps. exlv. 9, 10 
God does us good, in preserving to us h 
air to breathe in, his ground to go upon, th 
light of his sun to see by; but, because f] 
most sensible instance of the goodness o 
Providence to each of us in particular is the 
of the daily provision made by it of meat an 
drink for us, the apostle chooses to insist upot 
that, and shows how God does ‘us good, (1 
In preparing it for us, and that by pap 
of causes which depend upon him as the fir 
cause: The heavens hear the earth; the eart 
hears the corn, and wine, and oil; and 
hear Jezreel. Hos. ti. 21,22. He does u 
good in giving us rain from heaven,—rain f¢ 
us to drink, for if there were no rain ther 
would be no springs of water and we she 
soon die for thirst,—rain for our land to drink 
for our meat as well as drink we have 
the rain; in giving us this, he gives us fruit. 
ful seasons. If the heavens be as iron, th 
earth will soon be as brass, Lev. xxvi. 
This is the river of God which greatly enriche 
the earth, and by it God prepares us corn 
Ps. Ixv. 9—13. Of all the common opera 
tions of providence, the heathen chose 
form their notion of the supreme God by thi 
which bespeaks terror, and is proper to strik 
an awe of him upon us, and this was the thun 
der ; and therefore they called Jupiter the 
thunderer, and represented him with a thun 
derbolt in his hand; and itay by Ps. xxix 
3 that this ought not to be overlooked; bi 
the apostle here, to engage us to worship Got 
sets before us his beneficence, that we ma 
have good thoughts of him im every thir 
wherein we have to do with 
him and delight in him, as one that does 
does good to us, does good to all, in ¢ 
rain from heaven and fruitful seasons ; 
at any time rain be withheld, or the se 
be unfruitful, we may thank ourselves; itis 
sin that turns away these good thing 


which were coming to us, and stops the cu 
rent of God’s favours. (2.) In giving us th 
comforts of it. r heart 


things to enjoy (1 ‘Tim. vi. 17), is: mot only: 
benefactor, but a bountiful one; net von! 


things we need, but gives us to en- 
(Eecl. ii. 24): He fills our hearts with 
that is, he gives us food to our hearts’ 
ent, or according to our hearts’ desire ; 
not merely for necessity, but plenty, dainty, 
and variety. Even those nations that had 
9st the knowledge of him, and worshipped 
ther gods, yet he filled their houses, filled 
their mouths, filled their bellies (Job xxii. 18; 
Ps. xvii. 14) with good things. The Gentiles 
that lived without God in the world, yet lived 
on God, which Christ urges as a reason 
why we should do good to those that hate us, 
Matt. v. 44,45. Those heathen had their 
hearts filled with food ; this was their felicity 
and satisfaction, they desired no more ; but 
these things will not fill the soul. (Ezek. vii. 
19}, nor will those that know how to value 
Jieir own souls be satisfied with them; but 
the apostles put themselves in as sharers in 
the divine beneficence. We must all own 
that God fills our hearts with food and glad- 
ma not only food, that we may live, but 


3 


ladness, that we may live cheerfully; to 
im we owe it that we do not all owr days 
aut in sorrow. Note, We must thank God, 
act only for our food, but for our gladness 
—that he gives us leave to be cheerful, cause 
io be cheerful, and hearts to be cheerful. 
And, if our hearts be filled with food and 
gladness, they ought to be filled with love 
nd thankfulness, and enlarged in duty and 
edience, Deut. viii. 10; xxvill. 47. ~ 
Lastly, The success of this prohibition 
ch the apostles gave to the people (v. 18): 
By these sayings, with much ado, they re- 
strained the people from doing sacrifice to 
lem, so strongly were these idolaters set upon 
their idolatry. It was not enough for the 
Sa to refuse to be deified (this would be 
construed only a pang of modesty), but they 
resented it, they showed the people the evil 
Mf it, and all little enough, for they could 
areely restrain them from it, and some of 
them were ready to blame the priest, that he 
id not go on with his business notwith- 
standing. We may see here what gave rise 
to the pagan idolatry; it was terminating 
10se regards in the instruments of our com- 
rt which should have passed through them 
fo the Author. Paul and Barnabas had 
cured a cripple, and therefore the people 
deified them, instead of glorifying God for 
ving them such power, which should make 
very cautious that we do not give that 
mour to another, or take it to ourselves, 
hich is due to God only. 


19 And there came thither certain 
from Antioch and Iconium, who 
suaded the people, and, having 
oned Paul, drew him out of the 
ty, supposing he had been dead. 
9 Howbeit, as the disciples stood 
found about him, he rose up, and 
@ime into the city: and the next 


ie ole cli 
XIV... at Iyetre. 
day he departed with Barnabas to 
Derbe. 21 And when they had 
preached the gospel to that city, ana 
had taught many, they returned again 
to Lystra, and fo Iconium, and An- 
tioch. 22 Confirming the souls of 
the disciples, and exhorting them to 
continue in the faith, and that we 
must through much tribulation enter 
into the kingdom of God. 23 And 
when they had ordained them elders 
in every church, and had prayed with 
fasting, they commended them to the 
Lord, on whom they believed. 24 
And after they had passed through- 
out Pisidia, they came to Pamphylia. 
25 And when they had preached the 
word in Perga, they went down into 
Attalia: 26 And thence sailed to 
Antioch, from whence they had been 
recommended to the grace of God for 
the work which they fulfilled. 27 
And when they were come, and had 
gathered the church together, they 


‘rehearsed all that God had done with 


them, and how he had opened the 
door of faith unto the Gentiles. 28 
And there they abode long time with 
the disciples. 


We have here a further account of the 
services and sufferings of Paul and Barnabas. 

I. How Paul was stoned and left for dead, 
but miracuiously came to himself again, 
v. 19, 20. They fell upon Paul rather than 
Barnabas, because Paul, being the chief 
speaker, galled and vexed them more than 
Barnabas did. Now observe here, 1. How 
the people were incensed against Paul; not 
by any injury they pretended he had done 
them (if they took it for an affront that he 
would not let them misplace divine honours 
upon him, when they considered themselves 
they would easily forgive him that wrong), 
but there came certain Jews from Antioch, 
hearing, it is likely, and vexed to hear, what 
respect was shown to Paul and Barnabas at 
Lystra; and they incensed the people against 
them, as factious, seditious, dangerous per- 
sons, not fit to be harboured. See how rest- 
less the rage of the Jews was against the 
gospel of Christ; they could not bear that it 
should have footing any where. 2. To what 
degree they were incensed by these barbarous 
Jews: they were irritated to such a degrée 
that the mob rose and stoned Paul, not by a 
judicial sentence, but in a popular tumult 
they threw stones at him, with which they 
knocked him down, and then drew him out of 
the city, as one not fit to live in it, or drew 


‘him out upon a sledge, or in a cart, to bury 


. fia yo aoe eter a 
The disciples exhorted 


are restrained from evil on one side, so it is 
with great ease that they are persuaded to 
evil on the other side. See how fickle and 
mutable the minds of carnal worldly people 
are, that do not know and consider things. 
Those that but the other day would have 
treated the apostles as more than men now 
treat them as worse than brutes, as the worst 
of men, as the worst of malefactors. To-day 
Hosanna, to-morrow Crucify ; to-day sacri- 
ficed to, to-morrow sacrificed. We have an 
instance of a change the other way, ch. xxviii. 
This man is a murderer, v. 4; 10 doubt he is 
a god, v.6. Popular breath turns like the 
wind. If Paul would have been Mercury, 
he might have been enthroned, nay, he might 
have been enshrined; but, if he will be a 
faithful minister of Christ, he shall be stoned, 
and thrown out of the city. Thus those who 
easily submit to strong delusions hate to re- 
ceive the truth in the love of it. 3. How he 
was delivered by the power of God: When 
he was drawn out of the city, the disciples 
stood round about him, v.20. It seems there 
were some here at Lystra that became dis- 
ciples, that found the mean between deifying 
the apostles and rejecting them; and even 
these new converts had courage to own Paul 
when he was thus run-down, though they 
had reason enough to fear that the same that 
stoned him would stone them for owning 
him. They stood round about him, as a 
guard to him agains the further outrage of 
the people—stood about him to see whether 
he were alive or dead; and all of a sudden 
he rose up. ‘Though he was not dead, yet he 
ivas 111 crushed and bruised, no doubt, and 
fainted away; he was in a deliquium, so that 
it was not without a miracle that he came so 
soon to himself, and was so well as to be 
able to go into the city. Note, God’s faith- 
ful. servants, though they may be brought 
within a step of death, and may be looked 
upon as dead both by friends and enemies, 
shall not die as long as he has work for them 
*o do. They are cast down, but not destroyed, 
4 Cor. iv. 9. 

IJ. How they went on with their work, 
motwithstanding the opposition they met 
with. All the stones they threw at Paul could 
not beat him off from his work: They drew 
him out of the city (v. 19), but, as one that 
set them at defiance, he came into the city 
again, to show that he did not fear them ; 
none even of these things move him. How- 
ever, their being persecuted here is a known 
indication to them to seek for opportunities 
of usefulness elsewhere, and therefore for the 
present they quit Lystra. 

1. They went to break up and sow fresh 
ground at Derbe. ‘Vhither the next day Paul 
and Barnabas departed, a city not far off; 
there they preached the gospel, there they 


THE AC “ 
him, supposing he had been dead. So strong | taught many, v. 21. A 
is the bias of the corrupt and carnal heart to | that ‘Timothy was of that 


that which is evil, even in contrary extremes, | of the disciples that now at 
that, as it is with great difficulty that men! met him at Antioch and ace 


\- 28 


S$ 


all this circuit; for, with reference tc 
story, Paul tells him how fully he had 
the afflictions he endured at Antioch, Iconium 
and Lystra, 2 Tim. iii. 10,11. Nothing is 
recorded that happened at Derbe. 
2. They returned, and went over thei: 
work again, watering what they had sown 
and, having staid as long as they thought 1 
at Derbe, they came back to Lystra. te 
Iconium, and Antioch, the cities where they 
had preached, v. 21. Now, as we have had 
a very instructive account of the methods 
they took in laying the foundation, and be- 
ginning the good work, so here we have the 
like of their building upon that foundation, 
and carrying on that good work. Let us see 
what they did, f 
(1.) They confirmed the souls of the dis- 
ciples; that is, they imculcated that upon 
them which was proper to confirm them, v. 22. 
Young converts are apt to waver, and a little 
thing shocks them. ‘Their-old acquaintances 
beg they will not leave them. Those that they 
look upon to be wiser than themselves set be- 
fore them the absurdity, indecency, and danger, 
of achange ‘They were allured, by the pro- 
spect of preferment, to stick to the traditions 
of their fathers; they are frightened with the 
danger of swimming against the stream. 
All this tempts them to think of making a 
retreat in time ; but the apostles come and 
tell them that this is the true grace of God 
wherein they stand, and therefore they must 
stand to it that there is no danger like that of 
losing their part in Christ, no advantage like 
that of keeping their hold of him; that, 
whatever their trials may be, they shall haye 
strength from Christ to pass through them; 
and, whatever their losses may be, they shall be” 
abundantly recompensed. And this confirms 
the souls of the disciples ; it fortifies their 
pious resolutions, in the strength of Christ 
to adhere to Christ whatever it may cos 
them. Note, [1.] Those that are converted 
need to be confirmed ; those that are planted 
need to be rooted. Ministers’ work is to es 
tablish saints as well as to awaken sinners 
Non minor est virtus quam querere parta 
tueri—To retain is sometimes as difficult as to 
acquire. ‘Those that were instructed in the 
truth must know the certainty of the things 
in which they have been instructed ; and 
those that are resolved must be fixed in their 
resolutions. [2.] True confirmation is con 
firmation of the soul; it is not binding th 
body by severe penalties on apostates, but | 
binding the soul. The best ministers can de 
this only by pressing those things which are | 
proper to bind the soul; it is the grace of 
God, and nothing less, that can effectually | 
confirm the souls of the disciples, and prevent 
their apostasy. | 
(2.) They exhorted them to continue in the | 


$ ~_ a 


or, as it may be read, they encouraged 
‘They told them it was both their duty 


~ 


and interest to persevere; to abide in the 
belief of Christ’s being the Son of God, and 
the Saviour of the world. Note, ‘Those that 
are in the faith are concerned to continue in 
the faith, notwithstanding all the temptations 
may be under to desert it, from the 
smiles or frowns of this world. And it is 
requisite that they should often be exhorted 
0 do so. Those that are continually sur- 
rounded with temptations to apostasy have 
need to be continually attended with pres- 
sing exhortations to perseverance. 
_ (3.) That which they insisted most upon 
was that we must through much tribulation 
enter into the kingdom of God. Not only 
they must, but we must; it must be counted 
npon that all who will goto heaven must ex- 
pect tribulation and persecution in their way 
thither. But is this the way to confirm the 
of the disciples, and to engage them to 
continue in the faith? One would think it 
would rather shock them, and make them 
weary. No, as the matter is fairly stated 
-” taken entire, it will help to confirm 
em, and fix them for Christ. It is true 
they will meet with tribulation, with much 
tribulation; that is the worst of it: but 
then, [1.] It is so appointed. They must 
undergo it, there is no remedy, the matter is 
already fixed, and cannot be altered. He that 
has the sovereign disposal of us has deter- 
mined it to be our lot that all that will live godly 
2 Christ Jesus should suffer persecution ; and 
he that has the sovereign command over us has 
ermined thisto be our duty, that all that will 
Christ’s disciples must take up their cross. 
When we gave up our names to Jesus Christ 
was what we agreed to; when we sat down 
d counted the cost, if we reckoned aright, 
was what we counted upon ; so that if tri 
ation and persecution arise because of the 
ord it is but what we had notice of before, 
must be so: he performeth the thing that is 
inted for us. The matter is fixed un- 
ably ; and shall the rock be for us re- 
ved out of its place? [2.| Itisthe lot of the 
aders in Christ’s army, as well as of the 
Idiers. It is not only you, but we, that (if 
be thought a hardship) are subject to it; 
erefore, as your own sufferings must not 
a stumbling-block to you, so neither 
st ours; see 1 Thess. iil. 3. Let none 
moved by our afflictions, for you your- 
Ices know that we are appointed thereunto. 
5 Christ did not put the apostles upon any 
er service than what he underwent be- 
‘them, so neither did the apostles put the 
mary Christians. ([3.] It is true we must 
‘upon much tribulation, but this is en- 
sing, that we shall get through it; we 
not be lost and perish init. Itisa 
| Sea, but the Lord has opened a way 
ough it, for the redeemed of the Lord’ to 
over. We must go down to trouble. 
we shall come up again. !4.] We shall 


CHAP. XIV. 


“ota 


‘ r ordain elders. 
not only get through it, but get through it 
into the kingdom of God ; and the joy and 
glory of the end will make abundant amends 
for all the difficulties and hardships we may 
meet with in the way. It is true we must go 
by the cross, but it is as true that if we keep 
in the way, and do not turn aside nor turn 
back, we shall go to the crown, and the be- 
lieving prospect of this will make the tribu- 
lation easy and pleasant. 

(4.) They ordained them elders, or pres- 
byters, in every church. Now at this second 
visit they settled them in some order, formed 
them into religious societies under the guid- 
ance of a settled ministry, and settled that 
distinction between those that are taught in 
the word and those that teach. [1.] Every 


‘church had its governors or presidents, whose 


office it was to pray with the members of the 
church, and to preach to them in their solemn 
assemblies, to administer all gospel ordi- 
nances to them, and to take the oversight of 
them, fo instruct the ignorant, warn the unruly, 
comfort the feeble-minded, and convince gain- 
sayers. It is requisite that every particular 
church should have one or more such to pre- 
side in it. [2.] Those governors were then 
elders, that had in their qualification the wis- 
dom and gravity of seniors, and had in their 
commission the authority and command of 
seniors: not to make new laws (this is the 
prerogative of the Prince, the great Lawgiver; 
the government of the church is an absolute 
monarchy, and the legislative power entirely 
in Christ), but to see to the observance and 
execution of the laws Christ has made; and 
so far they are to be obeyed and submitted 
to. [3.] These elders were ordained. ‘The 
qualifications of such as were proposed or 
proposed themselves (whether the apostles or 
the people put them up) were judged of by 
the apostles, as most fit to judge; and they, 
having devoted themselves, were solemnly set 
apart to the work of the ministry, and bound 
toit. [4.] These elders were ordained to 
them, to the disciples, to their service, for 
their good. ‘Those that are in the faith have 
need to be built up in it, and have need of 
the elders’ help therein—the pastors and 
teachers, who are to edify the body of Christ. 

(5.) By prayer joined with fasting they 
commended them to the Lord, to the Lord 
Jesus, on whom they believed. Note, [1.] 
Even when persons are brought to believe, 
and that sincerely, yet ministers’ care con- 
cerning them is not over; there is need of 
watching over them still, instructing and ad- 
monishing them still; there is still that 
lacking in their faith which needs to be per- 
fected. [2.] The ministers that take most 
care of those that believe must after ali com- 
mend them to the Lord, and put them under 
the protection and guidance of his grace- 
Lord, keep them through thine own name. 
To his custody they must commit themselves, 
and their ministers must commit them. [3.] 
It is by prayer that they must be commended 

2F 7—VL 


ee ab 


— 


a i SE 


Pe ee ee ee 


a ali a ea GR aes 


The disctpies exhorted 
tothe Lord. Christ, in his prayer (John xvii.), 
commended his disciples to his Father : Thine 
they were, and thou gavest them tome. Father, 
keep them. [4.} It is a great encouragement 
to us, in commending the disciples to the 
Lord, that we can say, “It is he in whom 
they believed; we commit to him those who 
have committed themselves to him, and who 
know they have believed in one who is able to 
keep what they and we have committed to him 
against that day,” 2 Tim. i.12. [5.] Itis 
good to join fasting with prayer, in token of 
our humiliation for sin, and in order to add 
vigour to our prayers. [6.] When we are 
parting with our friends, the best farewell is 
to commend them to the Lord, and to leave 
them with him. 

3. They went on preaching the gospel in 
other places where they had been, but, as it 
should seem, had not made so many Converts 
as that now at their return they could form 
them into churches; therefore thither they 
came to pursue and carry on conyersion- 
work. From Antioch they passed through 
Pisidia, the province in which that Antioch 
stood; thence they came into the province of 
Pamphylia, the head-city of which was Perga, 
where they had been before (ch. xiii. 13), and 
came thither again to preach the word (v. 25), 
‘naking a second offer, to see if they were 
now better disposed than they were before 
to receive the gospel. What success they 
had there we are not told, but that thence 
they went down to Attalia, a city of Pam- 
phylia, on the sea-coast. ‘They staid not long 
at a place, but wherever they came endea- 
voured to lay a foundation which miglit 
afterwards be built upon, and to sow the 
seeds which would in time produce a great 
increase. Now Christ’s parables were ex- 
plained, in which he compared the kingdom 
of heaven to a little leaven, which in time 
leavened the. whole lump,—to a grain of 
mustard-seed, which, though very inconside- 
rable at first, grew to a great tree,—and to 
the seed which a man sowed in his ground, 


' and it sprung up he knew not how. 


III, How they at Iength came back to 
Antioch in Syria, whence they had been 
sent forth upon this expedition. From At- 
talia they came by sea to Antioch, v. 26. 
And we are here told, 

1. Why they came thither: because thence 
they had been recommended to the grace of 
God, and such a value did they put upon a 
solemn recommendation to the grace of God, 
though they had themselves a great interest 
in heaven, that they never thought they 


eculd show respect enough to those who had friends, and were loth to part from them. — 


so recommended them. The brethren having 
recommended them to the grace of God, for 
the work: which they fulfilled, now that they 
had fulfilled it they thought they owed them 
an aecount of it, that they might help them 
by their praises, as they had been helped by 
their prayers. 

2. What account they gave them of their 


THE aCTs. 


Pat 


negociation (v. 27): ' 
together. It is proba 
more Christians at Antioeh 
met, or could meet, in one place 
occasion they called together the de 
| of them; as the heads of the tribes are ofte 
called the congregation of Israel, so the mini 
ters and principal members of the chure 
Antioch are called the church. Or } 
as many of the peopleas the place wo 
came together on this occasion. Or 
met at one time, or in one place, and 
at another. But when they had called them 
together, they gave them an account of twe 
things :—(1.) Of the tokens they had had o 
the divine presence with them in their la 
bours: They rehearsed all that God had done 
with them. They did not tell what they had done 
(this would have savoured of vain-glory 
but what God had done with them and by 
them. Note, The praise of all the little g 
we do at any time must be ascribed to 
for it is he that not only worketh in us bo! 
to will and to do, but then worketh with us 


to make what we do successful. God’s grace 
can do any thing without ministers’ preach 
ing; but ministers’ ing, even Paul’s, 
can do nothing without God’s e; al 

the operations of that grace must now- 
ledged in the efficacy of the word (2 
the fruit of their labours among the heather 
They told how God had opened the door a 
faith unto the Gentiles ; had not only ordere 
them to be invited to the gospel feast, bu 
had inclined the hearts of many of them te 


is God that opens the door of faith, that 
opens to us the truths we are to believe, 
opens our hearts to receive them, and mak 
this a wide door, and an effectual, into thi 
church of Christ. [3.] We have reason to be 
thankful that God has opened the door of faith 
to the Gentiles, has both sent them his gos. 
pel, which is made known to all nations fa 
the obedience of faith (Rom. xvi. 26), and h 
also given them hearts to entertain the 808 
pel. Thus the gospel was spread, Ke 
shone more and more, and none was able t 
shut this door which God had opened; na 
all the powers of hell and earth. ad 
3. How they disposed of themselves fe 
the present: There they abode a long ti 
with the disciples (v. 28), longer than perhay 
at first they intended, not because they feare 
their enemies, but because they loved the 


z 
CHAP. XV. ' 
Hitherto we have, with a great deal of pleasure, attended the az 
stles in their glorious travels for the propagating of the gospel in 
foreign parts, have seen the bounds of the church enlarged 
the accession both of Jews and Gentiles to it; and be wo | 
that God who always caused them to triumph. We lef By 
in the close of the foregoing reposing themselves at Ap 
tioch, and edifying the church there with the rehearsal of *hei 
experiences, and it is a pity they should ever be o ‘ 
ployed ; but in this chapter we find other work (not ans) | 
cut cut fer them. The Chrictians avd ministers sre engaged 


ir upon the devil's kingdom they have much ado to 
the peace in Christ’s kingdom. Yet this occurrence and 
2 record of it are of great use to the church, both for warning 
spect such unhappy discords among Christians, and 
to us what method to take for accommodating them. 
I. A controversy raised at Antioch by the judaizing 
ers, who would have the believing Gentiles brought under 
the yoke of circumcision and the ceremonial law, ver. 1,2. I. 
A consultation held with the church at Jerusalem about this 
matter, and the 
fone 4 


sending of delegates thither for that purpese, 
. the starting of the same question there, ver. 


i—5. ill. An account of whatpassed in the synod that was 
“Snyened upon this occasion ver.6. What Peter said, ver. 7—11. 
What Paul and Barnabas discoursed of, ver. 12. Aud, lastly, 
what James proposed for the settling of this matter, ver. 1I3—21. 
VV. The result of this debate, and the circular letter that was 
_ writeen to the Gentile converts, directing them how to govern 
_ theus:selves with respect to Jews, ver. 22—29. V The delivering 
of this determination to the church at Antioch, and the satis- 
faction it gave them, ver. 30—35. V1. A second expedition de- 
_ signed by Paul and Baruabas to preach to the Gentiles, in which 
they quarrelled about their assistant, and separated upon it, one 
_ ‘Steering one course and the other another, ver. 36—41. 


A ND certain men which came 
[4X down from Judea taught the 
brethren, and said, Except ye be cir- 
eumcised after the manner of Moses, 
ye cannot be saved. 2 When there- 
fore Paul and Barnabas had no small 
‘dissension and disputation with them, 
‘they determined that Paul and Bar- 
mabas, and certain other of them, 
‘should go up to Jerusalem unto the 
apostles and elders about this ques- 
tion. 3 And being brought on their 
way by the church, they passed 
through Phenice, and Samaria, de- 
claring the conversion of the Gen- 
tiles: and they caused great joy unto 
all the brethren. 4 And when they 
were come to Jerusalem, they were 
Teceived of the church, and of the 
ostles and elders, and they declared 
all things that God had done with 
them. 5 But there rose up certain 
of the sect of the Pharisees which be- 
lieved, saying, That it was needful to 
‘ircumcise them, and to command 
them to keep the law of Moses. 
Even when things go on very smoothly 
and pleasantly in a state or in a church, it is 
folly to be secure, and to thik the mountain 
stands strong and cannot be moved; some 
qineasiness or other will arise, which is not 
foreseen, cannot be prevented, but must be 
yrepared for. If ever there was a heaven 
pon earth, surely it was in the church at 
tioch at this time, when there were so 
ny excellent ministers there, and blessed 
‘aul among them, building up that church 
in her most holy faith. But here we have 
heir peace disturbed, and differences arising. 
re 1s, 


ch occasioned this division, obliging the 
ntile converts to submit to ‘circumcision 
the ceremonial law, v. 1. Many that had 


been proselytes to the Jewish religion he- 
came Christians ; and they would have such 
as were proselyted to the Christian religion 
to become Jews. 

1. The persons that urged this were cer- 
tain men who came down from Judea; soma 
thmk such as had been of the Pharisees (rv 
5), or perhaps of those priests who were 
obedient. to the faith, ch. vi. 7. They came 
from Judea, pretending perhaps to be sent 
by the apostles at Jerusalem, at least to be 
countenanced by them. Having a design to 
spread their notions, they came to Anticch, 
because that was the head-quarters of those 
that preached to the Gentiles, and the ren- 
dezvous of the Gentile converts; and, if they 
could but make an interest there, this leaven 
would scon be: diffused to all the churches of 
the Gentiles. They insinuated themselves 
into an acquaintance with the brethren, pre- 
tended to be very glad that they had em- 
braced the Christian faith, and congratulated 
them on their conversion; but tell them 
that yet one ‘thing they lack, they must be 
circumcised. Note, Those that are ever so 
well taught have need to stand upon their 
guard that they be not untaught again, or 
Ui taught. 

2. The position they laid down, the thesis 
they gave, was this, that except the Gentiles 
who turned Christians were circumcised after 
the manner of Moses, and thereby bound 
themselves to all the observances of the cere- 
monial law, they could not be saved. As ta 
this, (1.) Many of the Jews who embraced 
the faith of Christ, yet continued very zea- 
lous for the law, ch. xxi. 20. They knew it 
was from God and its authority was sacred, 
valued it for its antiquity, had been bred up 
in the observance of it, and it is probable 
had- been often devoutly affected in their at- 
tendance on these observances ; they there- 
fore kept them up after they were by baptism 
admitted imto the Christian church, kept up 
the distinction of meats, and used the cere- 
monial purifyings from ceremonial pollutions 
attended the temple service, and celebrated 
the feasts of the Jews. Herein they were 
connived at, because the prejudices of edu- 
cation are not to be overcome all at once, and 
ina few years the mistake would be effectu- 
ally rectified by the destruction of the temple 
and the total dissolution of the Jewish church, 
by which the observance of the Mosaic ritual 
would become utterly impracticable. But it 
did not suffice them that they were herein 
indulged themselves, they must have the 
Gentile converts brought under the same 
obligations. Note, There is a strange prono- 
ness in us t6 make our own opinion and 
practice a rule and a Jaw to every body else, 
to judge of all about us by our standard, 
and to conciude that because we do well ali 
do wrong that do not just as we do. (2.) 
Those Jews who believed that Christ was the 
Messiah, as they could not get clear of their 
affection to the law, so they could not get 


Bizotry of the 


appointment to them that there was as yet 
nothing done towards this in the way they 
expected. But now that they hear the doc- 
trine of Christ is received among the Gen- 
tiles, and his kingdom begins to be set up 
in the midst of them, if they can but persuade 
those that embrace Christ to embrace the 
law of Moses too they hope their point will 
be gained, the Jewish nation will be made as 
considerable as they can wish, though in an- 
other way; and ‘“ Therefore by all means 
let the brethren be pressed to be circumcised 
and keep the law, and then with our religion 
our dominion will be extended, and we shall 
in a little time be able to shake off the Ro- 
man yoke; and not only so, but to put it on 
the necks of our neighbours, and so shall 
have such a kingdom of the Messiah as we 
promised ourselves.” Note, It is no wonder 
if those who have wrong notions of the king- 
dom of Christ take wrong measures for 
the advancement of it, and such as really 
tend to the destruction of it, as these do. 
(3.) The controversy about the circum- 
cising of the Gentile proselytes had been on 
foot among the Jews long before this. This 
is observed by Dr. Whitby out of Josephus. 
—Antiquit. lib. xx, cap. 2. “That when 
Izates, the son of Helen queen of Adiabene, 
embraced the Jews’ religion, Ananias de- 
clared he might do it without circumcision ; 
but Eleazar maintained that it was a great 
impiety to remain uncircumcised.” And 
when two eminent Gentiles fled to Josephus 
(as he relates in the history of his own life) 
‘the zealots among the Jews were urgent for 
their circumcision; but Josephus dissuaded 
them from insisting upon it.” Such has 
been the difference in all ages between bi- 
gotry and moderation. (4.) It is observable 
what a mighty stress they laid upon it; they 
do not only say, “ You ought to be circum- 
cised after the manner of Moses, and it will be 
good service to the kingdom of the Messiah 
if you be; it will best accommodate matters 
between you and the Jewish converts, and 
we shall take it very kindly if you will, and 
shall converse the more familiarly with you;” 
but, “‘ Except you be circumcised you cannot 
be suved. If you be not herein of our mind 
and way, you will never go to heaven, and 
therefore of course you must go to hell.” 
Note, It is common for proud impostors to 
enforce their own inventions under pain of 
damnation; and to tell people that unless 
they believe just as they would have them 
believe, and do just as they would have them 
do, they cannot be saved, it is impossible 
they should; not only their case is hazard- 
ous, but it is desperate. Thus the Jews tell 
their brethren that except they be of : their 


church, and come into their communion, | 
and conform to the ceremonies of their wor- | 


THE ACTS. 
clear of the notions they had of the Messiah, | ship, though otherwise 
that he should set up a temporal kingdom in| lievers in Christ, yet they ea 
favour of the Jewish nation, should make! salvation itself cannot save th 
tnis illustrious and victorious ; it was a dis-!in Christ but those that are 


wae 'g 


ae 


pale. We ought to see ourselves well w 
ranted by the word of God before we 
“Except you do so and so, you cannot bi 
saved.” 
II. The opposition which Paul and Barna- 
bas gave to this schismatical notion, which 
engrossed salvation to the Jews, now 
Christ had opened the door of salvation to 
the Gentiles (v. 2): They had no small dissen-— 
sion and disputation with them. ‘They would 
by no means yield to this doctrine, but ap-— 
peared and argued publicly against it. 1. As” 
faithful servants of Christ, they would not — 
see his truths betrayed. They knew that 
Christ came to free us from the yoke of the 
ceremonial law, and to take down that wall 
of partition between Jews and Gentiles and — 
unite them both in himself; and therefore 
could not bear to hear of circumcising the 
Gentile converts, when their instructions 
were only to baptize them. The Jews would — 
unite with the Gentiles, that is, they would 
have them to conform in every thing to their — 
rites, and then, and not till then, they will © 
look upon them as their brethren; and no 
thanks to them. But, this not being the way — 
in which Christ designed to unite them, it is 
not to be admitted. 2. As spiritual fathers 
to the Gentile converts, they would not see 
their liberties encroached upon. They had 
told the Gentiles that if they believed in Jesus 
Christ they should be saved ; and now to be 
told that this was not enough to save them, 
except they were circumcised and kept the 
law of Moses, this was such a discourage- 
ment to them at setting out, and would be 
such a stumbling-block in their way, as might 
almost tempt them to think of returning into’ 
Egypt again ; and therefore the apostles set — 
themselves against it. : ‘ 
III. The expedient pitched upon for pre- 
venting the mischief of this dangerous notion, 
and silencing those that vented it, as well as — 
quieting the minds of the people with refer- 
ence to it. They determined that Paul and 
Barnabas, and some others of their num-— 
ber, should go to Jerusalem to the apostles and 
elders, concerning this doubt. ot that the 
church at Antioch had any doubt concerning 
it: they knew the liberty wherewith Christ 
had made them free; but they sent the case ~ 
to Jerusalem, 1. Because those who taught” 
this doctrine came from Jerusalem, and pre- 
tended to have directions from the apostles — 
there to urge circumcision upon the Gentile 
converts; it was therefore very proper to 
send to Jerusalem about it, to know if they 
had any such direction from the church there. 
And it was soon found to be all wrong, which — 
yet pretended to be of apostolical right. It 
was true that these went out from them (ev. 
24), but they never had any such orders from 
them. 2. Because those who were taught — 


2 as le aa = 
me would be the better confirmed 
i ir opposition to it, and in the less dan- 
ger of being shocked and disturbed by it, if 
“they were sure that the aposiles and elders at 
"Jerusalem (which was the Christian church 
that of all others retained the most affection 
to the law of Moses) were against it; and, if 
they could but have this under their hands, 
it would be the likeliest means to silence and 
shame these incendiaries, who had pretended 
to have it from them. 3. Because the apos- 
tles at Jerusalem were fittest to be consulted 
in a point not yet fully settled; and being 
"most eminent for an infallible spirit, peculiar 
to them as apostles, their decision would be 
likely to end the controversy. It was owing 
to the subtlety and malice of the great enemy 
_ of the church’s peace (as it appears by Paul’s 
frequent complaints of these judaizing teach- 
ers, these false apostles, these deceitful work- 
ers, these enemies of the cross of Christ), that 
it had not this effect. 
IV. Their journey to Jerusalem upon this 
errand, v. 3. Where we find, 1. That they 
were honoured at parting : They were brought 
on their way by the church, which was then 
much used as a token of respect to useful 
men, and is directed to be done after a godly 
sort, 3 John 6. Thus the church showed 
their favour to those who witnessed against 
these encroachments on the liberties of the 
Gentile converts, and stood up for them. 
2. That they did good as they went along. 
They were men that would not lose time, and 
therefore visited the churches by the way ; 
“they passed through Phenice and Samaria, 
and as they went declared the conversion of 
the Gentiles, and what wonderful success 
“the gospel had had among them, which 
caused great joy to all the brethren. Note, 
‘The progress of the gospel is and ought to 
be a matter of great joy. All the brethren, 
‘the faithful brethren in Christ’s family, 
‘rejoice when more are born into the family ; 
for the family will be never the poorer for 
the multitude of its children. In Christ and 
heaven there is portion enough, and inherit- 
ance enough for them all. 
_ V. Their hearty welcome at Jerusalem, 
py. 4. 1. The good entertainment their friends 
gave them: ‘I'hey were received of the church, 
and of the apostles and elders, were embraced 
as brethren, and had audience as messengers 
of the church at Antioch ; they received them 
with all possible expressions of lov 
friendship. 2. The good entertainment they 
gave their friends: ‘They declared all things 
that God had done with them, gave them an 
account of the success of their ministry 
mong the Gentiles, not what they had done, 
yut what God had done with them, what he 
ad by his grace in them enabled them to do, 
nd what he had by his grace in their 
rers enabled them to receive. As they 
nt they had planted, as they came back 
y had watered; but in both they were 
dy to own it was God that gave th 


and | US 5 


Ae oe = 
2. (ails Jewish converts. 
increase. Note, It is a great honour to be 
employed for God, to be workers for him: 
for those that are so have him a worker with 
them, and he must have all the glory. 

VI. The opposition they met with from 
the same party at Jerusalem, v.5. When 
Barnabas and Paul gave an account of the 
multitude of the Gentiles, and of the great 
harvest of souls gathered in to Christ there, 
and all about them congratulated them upon 
it, there rose up certain of the sect of the Pha- 
risees, who received the tidings very coldly, 
and, though they believed in Christ, yet 
were not satisfied in the admission of these 
converts, but thought it was needful to cir- 
cumcise them. Observe here, 1. That those 
who have been most prejudiced against the 
gospel yet have been captivated by it; so 
mighty has it been through God to the pull- 
ing down of strong-holds. When Christ 
was here upon earth, few or none of the 
rulers and of the Pharisees believed on him; 
but now there are those of the sect of the 
Pharisees who believed, and many of them, 
we hope, in sincerity. 2. That it is very 
hard for men suddenly to get clear of their 
prejudices: those that had been Pharisees, 
even after they became Christians, retained 
some of the old leaven. All did not so, wit- 
ness Paul, but some did; and they had such 
a jealousy for the ceremonial law, and sucha 
dislike of the Gentiles, that they could not 
admit the Gentiles into communion with 
them, unless they would be circumcised, and 
thereby engage themselves to keep the law of 
Moses. This was, in their opinion, needful ; 
and for their parts they would not converse 
with them unless they submitted to it. 


6 And the apostles and elders 
came together for to consider of this 
matter. 7 And when there had been 
much disputing, Peter rose up, and 
said unto them, Men and brethren, 

e know how that a good while ago 
God made chvice among us, that the 
Gentiles by my mouth should hear 
the word of the gospel and believe. 
8S And God, which knoweth the 
hearts, bare them witness, giving them 
the Holy Ghost, even as he did unto 
9 And put no difference be- 
tween us and them, purifying their 
hearts by faith. 10 Now therefore 
why tempt ye God, to put a yoke 
upon the neck of the disciples, which 
neither our fathers nor we were able 
to bear? 11 But we believe that 
through the grace of the Lord Jesus 
Christ we shall be saved, even as 
they. 12 Then all the multitude 
kept silence, and gave audience to 


‘ete ‘hae 


The council 


Barnabas and Paul, declaring what mi- 
racles and wonders God had w rought 
among the Gentiles by them. 13 And 
after they had held their peace, James 
answered, saying, Men and brethren, 
hearken unto me: 14 Simeon hath 
declared how God at the first did 
visit the Gentiles, to take out of 
them a people for his name. 15 
And to this agree the words of the 
prophets; as it is written, 16 After 
this I will return, and will build again 
the tabernacle of David, which is 
fallen down; and I will build again 
the ruins thereof, and I will set it 
up: 17 That the residue of men 
might seek after the Lord, and all 
the Gentiles, upon whom my name 
is called, saith the Lord, who doeth 
all these things. 18 Known unto 
God are all his works from the be- 
ginning of the world. 19 Wherefore 
my sentence is, that we trouble not 
them, which from among the Gen- 
tiles are turned to God: 20 But 
that we write unto them, that they 
abstain from pollutions of idols, and 
from fornication, and from things 
strangled, and frem blood. 21 For 
Moses of old time hath in every city 
them that preach him, being read in 
the synagogues every sabbath day. 


We have herea council called, not by writ, 
but by consent, on this occasion (v. 6): The 
apostles and presbyters came together, to con- 
sider of this matter. 'They did not give their 
judgment separately, but came together to 
do it, that they might hear one another’s 
sense in this matter; for in the multitude of 
counsellors there is safety and satisfaction. 
They did not give their judgment rashly, but 
considered of this matter. Though they were 
clear concerning it in their own minds, yet 
they would take time to consider of it, and 
to hear what might be said by the adverse 
party. Nor did the apostles give their judg- 
ment concerning it without the elders, the 
inferior ministers, to whom they thus con- 
descended, and on whom they thus put an 
honour. ‘Those that are most eminent in 
gifts and graces, and are in the most exalted 
stations in the church, ought to show respect 
to their juniors and inferiors ; for, though 
oe should ee yet there is a spirit in man, 

Job xxxii. 7, 8. Here isa direction to the 
pastors of the churches, when difficulties 
arise, to come together in solemn meetings 
for mutual advice and encouragement, that 
they may know one another’s mind, and 


ee a eae yee ee aera hae 
. e . ee 
THE ACIS 


- 


in coneert. Now here wv 

I. Peter’s speech in pr 
not in the least pretend to any 
headship in this synod. ‘He was not aster 
of this.assembly, nor ee or 
moderator, pro hac vice—on this ¢ 5 
for we do not find that either he spoke fi 
to open the synod (there 
disputing before he rose up), nor care 
last, to sum up the cause and cabeee the 
suffrages; but he was a faithful, 1 _ 
Ss member of this eerie. yee 3h oT 
that which was much to t nou 
and which wend better from ee . 
from another, because he had himself been — 
the first that preached the gospel to theGenge 
tiles. There had beewmuch ,proand — 
con, upon this question, and liberty of speech 
allowed, as ought'to be im'such cases ; those 
of the sect of the Pharisees were some of them — 
present, and allowed to say what they could — 
im defence of those of their opinion at Antioch, 
which probably was answered by some of the — 
elders ; such questions ought to be fairly dis-_ 
puted before ‘they are decided. When both 
sides had been keard, Peter rose up, and ad- 
dressed himself ‘to the assembly, Men and — 
brethren, as did James afterwards, v. 13. ; 
And here, 

1. He put them in mind of the call and 
commission he had some time ago to he 
the gospel to the'Gentiles ; he there — 
should be any difficulty made of a matter 
already settled: You know that ag’ 
apyawy—from the beginning of the days of 
the gospel, many years ago, God made choice 
among us apostles of one to preach the gos- — 
pel tothe Gentiles, and I was the person 
chosen, that the Gentiles by my mouth should 
hear the word, and believe, v. a4 You know 
I was questioned about itand cleared: myself 
to universal satisfaction ; every body rejoiced 
that God had granted to the Gentiles repent-— 
ance unto life, and nobody said a word of cir- 
cumcising them, nor was there any thought 
of such a thing. See ch. xi. 18. Why should 
the Gentiles who hear the word of the gos- 
pel by Paul’s mouth be compelled to submit | 
to circumcision, any more than those that 
heard it by my mouth? Or why should” 
the terms of their admission now be in ade 3 
harder than they were then ??”’ 

2. He puts them in mind how remarkab! ‘i 
God ewned him in preaching to the Gentil 
and gave testimony to their sincerity in D- 
bracing the Christian faith (v. 8): God, wi 
knows the hearts, and therefore is able to 
judge infallibly of men, bore them witness 
that they were his indeed, by giving them t 
Holy Ghost ; not only the ‘graces and com- 
forts, but the extraordinary miraculous gifts 
of the Holy Ghost, even as he did unto’ 
apostles.” See ch. xi. 15—17. Note, T 
Lord knows those that are his, for he knows 
men’s hearts; and we are as our hearts are” 
Those to whom ‘God gives the Holy @ 


a 


ae OS ? Ab 
Ma ee “SY SF" ae af 


y Jears witness to that they are his ; 
we are said to be sealedwith that Holy 
pirit of promise—marked-for God. God had 
bidden the Gentiles welcome to the privilege 
ef communion with him, without requiring 
them to be circumcised and to keep the law; 
and therefore shall not we admit them into 
communion with us but upon those terms? 
“God has put no difference between us and 
them (v.9); they, though Gentiles, are as wel- 
come to the grace of Christ and the throne of 
grace as we Jews are ; why then should we set 
them at a distance, as if we were holier than 
they?” Isa. lxv.5. Note, We ought not to 
make any conditions of our brethren’s accept- 
ance with us but such as God has made the 
conditions of their acceptance with him, Rom. 
xiv. 3. Now the Gentiles were fitted for 
communion with God, in having their hearts 
purified by faith, and that faith God’s own 
work in them ; and therefore why should we 
think them unfit. for communion with us, 
unless they will submit to the ceremonial 
urifying enjoined by the lawto us? Note, 
(..) By faith the heart is purified ; we are not 
only justified, and conscience purified, but 
‘the work of sanctification is begun and car- 
ried on. (2.) Those that have their hearts 
purified by faith are therein made so nearly 
to resemble one another, that, whatever dif- 
ference there may be between them, no ac- 
count is to be made of it ; for the faith of all 
the saints is alike precious, and has like pre- 
‘cious effects (2 Peteri.1), and those that by 
it are united to Christ are so to look upon 
themselves as joined to one another as that 
all distinctions, even that between Jew and 
Gentile, are merged and swallowed up in it. 
3. He sharply reproves those teachers 
(some of whom, it is likely, were present) 
who went about to bring the Gentiles under 


pt you God to put a yoke upon the neck of 
the disciples, of the believing Gentiles and 
their children” (for circumcision was a yoke 
upon their infant seed, who are here reckoned 
mong the disciples), “a yoke which neither 
our fathers nor we were able to bear? Here 
he shows that in this attempt, (1.) They 
offered a very great affront to God: “You 
tempt him, by calling that in question which 
he has already settled and determined by no 
ss an indication than that of the gift of the 
Holy Ghost; you do, in effect, ask, ‘ Did he 
know what he did? Or was he in earnest in 
? Or will he abide by his own act?” Will 
uu try whether God, who designed the cere- 
monial law for the people of the Jews only, 
will now, in its last ages, bring the Gentiles 
under the obligation of it, to gratify 
uu?” Those tempt God who prescribe to 
m, and say that people cannot be saved but 
1 such and such terms, which God never 


5 XV. at Jerusalem. 


comeinto their measures. (2.) They offered 


a very great wrong to the disciples: Christ 
came to proclaim liberty to the captives, and 
they go about to enslave those whom he has 
made free. See Neh. v. 8. The ceremonial 
law was a heavy yoke ; they and their fathers 
found it difficult to be borne, so numerous, 
sO various, so pompous, were the institutions 
of it. The distinction of meats was a heavy 
yoke, not only as it rendered conversation 
less pleasant, but as itembarrassed conscience 
with endless scruples. The ado that was 
made about even the unavoidable touch of a 
grave or a dead body, the pollution contracted 
by it, and the many rules about purifying 
from that pollution, were a heavy burden. 
This yoke Christ came to ease us of, and 
called those that were weary and heavy laden 
under it to come and take his yoke upon 
them, his easy yoke. Now for these teachers 
to go about to lay that yoke upon the neck of 
the Gentiles from which he came to free even 
the Jews was the greatest injury imaginable 

to them. 

4. Whereas the Jewish teachers had urged 
that circumcision was necessary to salvation, 
Pete: shows it was so far from being so that 
both Jews and Gentiles were to be saved | 
purely through the grace of our Lord Jesus 
Christ, and in no other way (v. 11): We believe 
to be saved through that grace only; zicrevopev 
owOivar— We hope to be saved; or, We believe 
unto salvation in the same manner as they—ra@ 
by Tpd7ov Kaxeivor. “ We that are circumcised 
believe to salvation, and so do those that are 
uncircumcised ; and, as our circumcision 
will be no advantage to us, so their uncir- 
eumcision will be no disadvantage to them ; 
for we must depend upon the grace of Christ 
for salvation, and must apply that grace by 
faith, as well asthey. There is not one way 
of salvation for the Jews and another for the 
Gentiles; neither circumcision avails any 
thing nor uncircumcision (that is neither here 
nor there), but faith which works by love. 
Gal. v. 6. Why should we burden them 
with the law of Moses, as necessary to their 
salvation, when it is not that, but the gospel 
of Christ, that is necessary both to our sak 
vation and theirs ?” 

If. An account of what Barnabas and 
Paul said in this synod, which did not need 
to be related, for they only gave in a nar- 
rative of what was recorded in the foregoing 
chapters, what miracles and wonders God 
had wrought among the Gentiles by them, v. 
12. This they had given in to the church at 
Antioch (ch. xiv. 27), to their brethren by the 
way (ch. xv. 3), and now again to the synod ; 
and it was very proper to be given in here. 
That which was contended for was that the 
Gentiles ought to submit to the law ot 
Moses ; now, in opposition to this, Paul and 
Barnabas undertake to show, by a plain re- 
lation of matters of fact, that God owned the 
preaching of the pure gospel to them with- 
out the law. and therefore to press the law 


PP RTE. Pee rn, eee we, 
‘ iW eH tas oh y = 


Ste 


pe ae en Pe ee NE eee 


- 


ag he et ae) ee Oey eer, eee 


The council 


done. Observe, 1. What account they gave; 
they declared, or opened in order, and with 
all the magnifying and affecting circum- 
stances, what glorious miracles, what signs 
and wonders, God had wrought among the 
Gentiles by them, what confirmation he had 
given to their preaching by miracles wrought 
in the kingdom of nature, and what success 
he had given to it by miracles wrought in 
the kingdom of grace., Thus God had ho- 
noured these apostles whom the Jewish 
teachers condemned, and had thus honoured 
the Gentiles whom they contemned. What 
need had they of any other advocate when 
God himself pleaded their cause? The con- 
version of the Gentiles was itself a wonder, 
all things considered, no less than a miracle. 
Now if they received the Holy Ghost by the 
hearing of faith, why should:they be em- 
barrassed with the works of the law? See 
Gal iii. 2. 2. What attention was given to 
them: All the multitude (who, though they 
had not votes, yet came together to hear 
what was said) kept silence, and gave audience 
to Paul and Barnabas ; it should seem they 
took more notice of their narrative than they 
did of all the arguments that were offered. 
As in natural philosophy and -medicine 
nothing is so satisfactory as experiments, 
and in law nothing is so satisfactory as cases 
adjudged, so in the things of God the best 
explication of the word of grace is the ac- 
counts given of the operations of the Spirit 
of grace; to these the multitude will with 
silence give audience. Those that fear God 
will most readily hear those that can tell 
them what God has done for their souls, or 
by their means, Ps. Ixvi. 16. 

III. The speech which James made to the 
synod. He did not interrupt Paul and Bar- 
nabas, though, it is likely, he had before 
heard their narrative, but let them go on 
with it, for the edification of the company, 
and that they might have it from the first 
and best hand; but, after they had held their 
peace, then James stood up. You may all pro- 
phesy one by one, 1 Cor. xiv. 31. God is the 
God of order. He let Paul and Barnabas 
say what they had to say, and then he made 


the application of it. The hearing of variety | fallen down ; there had not been for many 


of ministers may be of use when one truth 
does not drive out, but clench, another. 

1. He addresses himself respectfully to 
those present: “Men and brethren, hearken 
unto me. You are men, and therefore, it is 
to be hoped, will hear reason; you are my 
brethren, and therefore will hear me with 
eandour. We are all brethren, and equally 
concerned in this cause that nothing be done 
co the dishonour of Christ and the un- 
easiness of Christians.” 

2. He refers to what Peter had said con- 
cerning the conversion of the Gentiles (v. 14): 


“ Simeon”’ (that 1s, Simon Peter) “‘ hath de-| ! 
clared, and opened the matter to you—how and cut off, as was also the nation of the — 
| Jews itself, and all their genealogies were 


God at the first did visit the Gentiles, in Cor- 


THE ACTS, ae 
upon them now was to undo what God had! nelius and his friends, who 


fruits of the Gentiles—how, 
began first to spread, presently 
were invited to come and take the 
it ;” and James observes here, (1.) That the 
grace of God was the origin of it; it was 
God that visited the Gentiles; and it was a 
kind visit. Had they been left to them- — 
selves, they would never have visited him, 
but the acquaintance began on his part ; he 
not only visited and redeemed his people, but ‘ 
visited and redeemed those that were /a 
ammi—not a people. (2.) That the glory of 

God was the end of it: it was to take out of 


them a people for his name, who should — 
glorify him, and in whom he would be glo- ; 
rified. As of old he took the Jews, so now 
the Gentiles, to be to him for a name, and for . 
a praise, and for a ylory, Jer. xiii.11. Let alk — 
the people of God remember that therefore 
they are thus dignified in God, that God may — 
be glorified in them. ‘ 
3. He confirms this with a quotation out 
of the Old Testament: he could not prove 
the calling of the Gentiles by a vision, as 
Peter could, nor by miracles wrought by his 
hand, as Paul and Barnabas could, but he ~ 
would prove that it was foretold in the Old 
Testament, and therefore it must be fulfilled, 
v.15. To this agree the words of the pro- 
phets ; most of the Old-Testament prophets 
spoke more or less of the calling in of the — 
Gentiles, even Moses himself, Rom. x. 19- 
It was the general expectation of the pious 
Jews that the Messiah should be a light to 
enlighten the Gentiles (Luke ii. 32): but James — 
waives the more illustrious prophecies of this, — 
and pitches upon one that seemed more ob- ~ 
scure : It is written, Amos ix. 11, 12, where is 
foretold, (1.) The setting up of the kingdom of — 
the Messiah (v. 16): I will raise up the taber— 
nacle of David, that is fallen. The covenant 
was made with David and his seed; but the — 
house and family of David are here called — 
his tabernacle, because David in his be- 
ginning was a shepherd, and dwelt in tents, 
and his house, that had been as a stately 
palace, had become a mean and despicable 
tabernacle, reduced in a manner to its small 
beginning. This tabernacle was ruined and 


ages a king of the house of David; the 
sceptre had departed from Judah, the royal 
family was sunk and buried in obscurity, 
and, as it should seem, not enquired after. 
But God will return, and will build it again, 
raise it out of its ruins, a phoenix out of its” 
ashes; and this was now-lately fulfilled, 
when our Lord Jesus was raised out of that 
family, had the throne of his father David 
given him, with a promise that he should reign 
over the house of Jacob for ever, Luke i 
32, 33. And, when the tabernacle of David — 
was thus rebuilt in Christ, all the rest of it — 
was, not many years after, wholly extirpated | 
A 
| 
j 
| 


; called 
tabernacle of David. This may some- 

mes be brought very low, and may seem to 
be in ruins, but it shall be built again, its 
vithering interests shall revive; it is cast 
down, but not destroyed: even dry bones are 
made to live. (2.) The bringing in of the 


1 a 


CHAP. 


ae 


XV. ar Jerusalem. 
It is an excellent maxim here laid Jown con- 
cerning all God’s works, both of providence 
and grace, in the natural and spiritual king- 
dom, that they were all known unto him from 
the beginning of the world, from the time he 
first began to work, which supposes his 
knowing them (as other scriptures speak) 


Gentiles as the effect and consequence of | from before the foundation of the world, and 


this (v.17): That the residue of men might 
seek after the Lord ; not the Jews only, who 
thought they had the monopoly of the taber- 
nacle of David, but the residue of men, such 
as had hitherto been left out of the pale of 
the visible church; they must now, upon 
this re-edifying of the tabernacle of David, 
be brought to seek after the Lord, and to 
enquire how they may obtain his. favour. 
When David’s tabernacle is set up, they 
shall seek the Lord their God, and David 
their king, Hos. ii. 5; Jer. xxx. 9. Then 
Israel shall possess the remnant of Edom (so 
it is in the Hebrew); but the Jews called 
all the Gentiles Hdomites, and therefore the 
Septuagint leave out the particular mention 
of Edom, and read it just as it is here, that 
the residue of men might seek (James here 
adds, after the Lord), and all the Gentiles, 
or heathen, wpon whom my name is called. 
The Jews were for many ages so peculiarly 
favoured that the residue of men seemed 
neglected; but now God will have an eye to 
them, and his name shall be called upon by 
the Gentiles; his name shall be declared and 
published among them, and they shall be 
brought both to know his name and to call 
upon it: they shall call themselves the people 
of God, and he shall call them so; and thus, 
by consent of both parties, his name is called 
upon them. ‘This promise we may depend 
‘upon the fulfilling of in its season; and now 
_it begins to be fulfilled, for it is added, saith 
the Lord, who doeth this ; who doeth all these 
_ things (so the Seventy) ; and the apostle here: 
‘he saith it who doeth it, who therefore said 
it because he was determined to do it; and 
who therefore does it because he hath said 
it; for though with us saying and doing are 
two things they are not so with God. The 
uniting of Jews and Gentiles in one body, and 
all those things that-were done in order to it, 
‘which were here foretold, were, {1.] What 
God did: This was the Lord’s doing, what- 
ever instruments were employed in it: and, 
{2.] It was what God delighted in, and was 
well pleased with; for he is the God of the 
Gentiles, as well as the Jews, and it is his 
honour to be rich in mercy to all that call 
upon him. 
_ 4. He resolves it into the purpose and coun- 
sel of God (v. 18): Known unto God are ail 
his works from the beginning of the world. 
He not only foretold the calling of the Gen- 
tiles many ages ago by the prophets (and 
therefore it ought not to be a surprise or 
stumbling-block to us), but he foresaw and 
foreordained it in his eternal counsels, which 
€ unquestionably wise and unalterably firm. 


4 


therefore from all eternity. Note, Whatever 
God does, he did before design and determine 
to do; for he works all, not only according 
to his will, but according to the counsel of his 
will : he not only does whatever he determined 
(Ps. exxxv. 6), which is more than we can do 
(our purposes are frequently broken off, and 
our measures broken), but he determined 
whatever he does. Whatever he may say, to 
prove us, he himself knows what he will do. 
‘We know not our works beforehand, but 
must do as occasion shall serve, 1 Sam. x. 7. 
What we shall do in such or such a case we 
cannot tell till it comes to the setting to; but 
known unto God are all his works ; in the vo- 


‘lume of his book (called the scriptures of 


truth, Dan. x. 21) they are all written in 
order, without any erasure or interlining (Ps. 
xl. 7); and all God’s works will, in the day of 
review, be found to agree exactly with his 
counsels, without the least error or variation. 
We are poor short-sighted creatures; thi 
wisest men can see but a little way beforu 
them, and not at all with any certainty ; but 
this is our comfort, that, whatever uncer- 
tainty we are at, there is an infallible certainty 
in the divine prescience: known unto God 
are all his works. 

5. He gives his advice what was to be 
done in the present case, as the matter now 
stood with reference to the Gentiles (v. 19): 
My sentence ts; tyw xpivw—I give it as my 
opinion, or judgment; not as having authority 
over the rest, but as being an adviser with 
them. Now his advice is, 

(1.) That circumcision and the observance 
of the ceremonial law be by no means im- 
posed upon the Gentile converts ; no, not so 
much as recommended nor mentioned to 
them. ‘‘ There are many from among the 
Gentiles that are turned to God in Christ, 
and we hope there will be many more. Now 
Iam clearly for using them with all possible 
tenderness, and putting no manner of hard- 
ship or discouragement upon them,” p17 
Tmapevoy\tiv— not to give them any molesta- 
tion nor disturbance, nor suggest any thing to 
them that may be disquieting, or raise scru- 
ples in their minds, or perplex them.” Note, 
Great care must be taken not to discourage 
nor disquiet young converts with matters of 
doubtful disputation. Let the essentials ot 
religion, which an awakened conscience wil) 
readily receive, be first impressed deeply 
upon them, and these will satisfy them and 
make them easy; and let not things foreign 
and circumstantial be urged upon them, 
which will but trouble them The kingdom 
of God, in which they are to be trained up, 


; 
i) 
4 
si 


a 
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bg 
4.4 
3 : 
‘ 
K 
by 
* 
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Decision of the council 


is not meat and drink, neither the opposition 
nor the imposition of indifferent things, which 
svill but trouble them; but itis righteousness, 
and peace, and joy in the Holy Ghost, which 
we are sure will trouble nobody. 

(2.) That yet it would be well that in some 
things, which gave most offence to the Jews, 
the Gentiles should comply with them. Be- 
cause they must not humour them so far as 
to be circumcised, and keep the whole law, it 
does not therefore follow that they must act 
in a continual contradiction to them, and 
study how to provoke them. It will please 
the Jews (and, if a little thing will oblige 
them, better do so than cross them) if the 
Gentile converts abstain, [1.] From pollu- 
tions of idols, and from fornication, which 
are to bad things, and always to be abstained 
from ; but writing to them particularly and 
expressly to abstain from them (because in 
these things the Jews were jealous of the 
Gentile converts, lest they should transgress) 
would very much gratify the Jews; not but 
that the apostles, both in preaching and 
writing to the Gentiles that embraced Chris- 
tianity, were careful to warn against, First, 
Pollutions of idols, that they should have no 
manner of fellowship with idolaters in their 
idolatrous worships, and ‘particularly not in 
the feasts they held upon their sacrifices. 
See 1 Cor. x. 14, &c.; 2 Cor. vi. 14, &c. 
Secondly, Fornication, and all manner of 
uncleanness. How large, how pressing, is 
Paul in his cautions against this sm! 1 Cor. 
vi. 9—15; Eph. v. 3, &c. But the Jews, 
who were willing to think the worst of those 
they did not like, suggested that these were 
things in which the Gentiles, even after con- 
version, allowed themselves, and the apostle 
of the Gentiles connived at it.. Now, to ob- 
viate this suggestion, and to leave no room 
for this calumny, James advises that, besides 
the private admonitions which were given 
them by their ministers, ‘they should be pub- 
licly warned to abstain from pollutions of 
idols and from fornication—that herein they 
should bevery circumspect, and should avoid 
all appearances of these two evils, which 
would be in so particular a manner offensive 
tothe Jews. [2.] From things strangled, and 
from blood, which, though not evil in them- 
selves, as the other two, nor designed to be 
always abstained from, as those were, had 
been forbidden by the precepis of Noah 
(Gen ix. 4), before the giving of the law of 
Moses; and the Jews had a great dislike to 
them, and to all those that took a liberty to 
use them; and therefore, to avoid giving of- 
fence, let the Gentile converts abridge them- 
selves of their liberty herein, 1 Cor. viii. 9, 
13. Thus we must become all things to all 
men. 

6. He gives a.reason for his advice—that 
great respect ought to be shown to the Jews, 
for they have been so long accustomed to the 
solemn injunctions of the ceremonial law 


that they must be borne with, if they cannot 


THE ACTS. 


Nae 
: 2 AG 

presently come off from 
Moses qs old those that 
every city, his writings (a considerable 
which ig ping law) being rea 
synagogues every sabbath day. “ Youc 
blame them if they have a great venerat 
for the law of Moses; for besides that they 
are very sure God spoke by Moses,” (1.) 
“‘ Moses is continually to them, and — 
they are called upon to remember the law of — 
Moses,” Mal. iv. 4. Note, Even that word of 
God which is written to us should also be 
preached: those that have the scriptures have 
still need of ministers to help them to under-— 
stand and apply the scriptures. (2.) “His 
writings are read in a solemn religious man- — 
ner, in their synagogues, and on the sabbath — 
day, in the place and at the time of their 
meetings for the worship of God; so that 
from their childhood they have been trained — 
up in a regard to the law of Moses; the ob- 
servance of it is a ‘part of their religion.” 
(3.) “This has been done of old time ; they — 
have received from their fathers an honour 
for Moses ; they have antiquity for it.” (4.) 
“This has been done in every city, wherever — 
there are any Jews, so that none of them can 
be ignorant what stress that law laid upon 
these things: and therefore, though the gos- 
pel has set us free from these things, yet — 
they cannot be blamed if they are loth to 
part with them, and cannot of a sudden ba 
persuaded to look upon those things as need - 
less and indifferent which they, and their fa 
thers before them, had been so long 
and taught of God too, to place religion in. — 
We must therefore give them time, must 
meet them half-way; they must be borne 
with awhile, and brought on gradually, and 
we must comply with them as far as we can — 
without betraying our gospel liberty.” Thus 
does this apostle show the spirit of a mode- — 
rator, that is, a spirit of moderation, being 
careful to give no offence either to Jew or 
Gentile, and contriving, as much as may be, 
to please both sides and provoke neither. 
Note, We are not'to think it strange if peo- 
ple be wedded to customs which they have 
had transmitted to them from their fathers, 
and which they have been educated in an — 
opinion of as sacred; and therefore allow- 
ances must be made in such cases, and not 
rigour used. 


22 Then pleased it the apostles 
and elders, with the whole church, © 
to send chosen men of their own — 
company to Antioch with Paul and 
Barnabas ; namely, Judas surnamed 
Barsabas, and Silas, chief men among ~ 
the brethren: 23 And they wrote ~ 
letters by them after this manner; ~ 
The apostles and elders and brethren — 
send greeting unto the brethren which — 
are of the Gentiles in Antioch and — 


GwABINY. | at Jerusitder. 
24 Forasmuch | rand; not as if they had any suspicion of the 


cou 
and Cilicia: 

" j ae goags « A fidelity of these great. men, and could not 
as we have heard, that certain which | PAR idatticin lecterey yin, at ther 


went out from us have troubled you | thought that those to whom they sent them 
with words, subverting your souls, | would suspect them to have altered any thing 
saying, Ye must be circumcised, and{ in their letter; no, their charity thought no 
keep the law: to whom we gave no such: aE naspante a men of such tried in- 
Betens t tegrity ; but, 
_ such commandment : a eS seemed si They thought fit to send men of their 
good unto us, being assembled with own company to Antioch, with Paul and Bar- 
one accord, to send chosen men: unto} nabas, v. 22. This was agreed to by the 
you with our beloved Barnabas and| apostles and elders, with the whole church, wha 
Paul. 26 Men that have hazarded! 3s likely, undertook to bear their charges, 
‘ire en ke eaten a 1 Cor. ix. 7. They sent these messengers, 
their lives for the name or our (11) Tc show their respect to the church at 
Jesus Christ. 27 We have sent 
therefore Judas and Silas, who a sister, and that they looked upon it as upon 


Antioch, as a sister-church, though a younger 
‘also. tell you the same things by the same level with them; as also that they 
th. 28 For it seemed good to were desirous further to know their state. 
os jaa (2.) To encourage Paul and Barnabas, and to 
the Holy Ghost, and to us, to lay! make their journey home the more pleasant 
upon you no oe karat than eee is — oy travelled Kr et 
these necessary thin a at ye} sending such excellent men to bear them 
abstain from a pone, to idols,| Company ; amicus pro vehiculo—a friend in- 
fr pital vagus feamin s Gaines stead of acarriage. (3.) To puta reputation 
and from blood, a Lee SS! upon the letters they carried, that it might 
strangled, and from fornication: from| appear a solemn embassy, and so much the 
which if ye keep yourselves, ye shall} more regard might be paid to the message, 
‘do well. Fare ye well. 30 So when which weet ay meet ne opposition ao 
, spa some. (4.) lo keep u e communion 9G 
they were dismissed, they came to saints, and cultivate om nuthalueaeies between 
Antioch: and when they had ga-| churches and ministers that were at a dis- 
thered the multitude together, they tance from each other, and to show that, 
delivered the epistle : 31 Which | though they were many, yet they were one. 


when thev had read they rejoiced 2. Those they sent were not inferior per. 
’ y sons, who might serve to carry the letters, 


for the consolation. 32 And Judas and attest the receipt of them from the apos, 
and Silas, being prophets also them- tles; but they were chosen men, and chief 
selves, exhorted the brethren with | men among the brethren, men of eminent gifts, 
many words, and confirmed them.|graces, and usefulness; for these are the 


§ bi things which denominate men chief among 
33 And after they had tarried there | the brethren, and qualify them to be the mes- 


a space, they were let go im peace) sengers of the churches. They are here 
from the brethren unto the apostles. | named: Judas, who was called Barsabas (pro- 
_ 34 Notwithstanding it pleased Silas | bably the brother of that Joseph who was 
fuahide. there. still. «35: Paul also called Barsabas, that was a candidate for tha 
and B bas. contimusd! im Antioch, apostleship, ch. i. 23), and Silas. ‘The cha- 
> arnavas: ¢ = ; 2.) racier which these men had in the church at 
_ teaching and preaching the word! of | Jerusalem would have some influence upon 
_ the Lord,, with many others also those that came from Judea, as those false 
: teachers did, and engage them to pay the 
We have here the result of the consuim-j more deference to the message that was 
tion that was held at Jerusalem about the! sent by them. 
imposing of the ceremonial law upon the II. The drawing up of the letters, circular 
Gentiles. Much more, it is likely, was ad letters, that were to be sent to the churches, 


ee 


about it than is here recorded; but at length; to notify the sense of the synod in this 
‘it was brought to a head, and the adyice| matter. 
which James gave was universally approved | 1. Here is a very condescending obliging 
and agreed to nemine contradicente—unani-| preamble to this decree, v. 23. There is no- 
_mously ; and letters were accordingly sent by; thing in it haughty or assuming, but, (1.) 
_ messengers of their own to the Gentile con-| That which intimates the humility of the 
erts, acquainting them with their sentiments | apostles, that they join the elders and brethrew 
in this matter, which would be a great con- in commission with them, the ministers, th 
firmation to them against the false teachers. | ordinary Christians, whom they had advisea 
Now observe here, with in this case, as they used to do in other 
I. The choice of the delegates that were to| cases. Though never men were so qualified 
be sent with Paul and Barnabas on this er-|as they were for a monarchical power and 


. 


) see, > Che. ae 
OSS sete eee Oe ee 


Decision of the council 


authority in the church, nor had such a com- 
mission as they had, yet their decrees run 
not, “* We, the apostles, Christ’s vicars upon 
earth, and pasto:s of all the pastors of the 
churches”’ (as the pope styles himself), 
“and sole judges in all matters of faith ;” 
but the apostles, and elders, and brethren, 
agree in their orders. Herein they remem- 
bered the instructions their Master gave them 
(Matt. xxiii. 8): Be not you called Rabbi; for 
you are.all brethren. (2.) ‘That which be- 
speaks their respect to the churches they 
wrote to; they send to them greeting, wish 
them health and happiness and joy, and call 
them brethren of the Gentiles, thereby owning 
their admission into the church, and giving 
them the right hand of fellowship: ‘‘ You 
are our brethren, though Gentiles; for we 
meet in Christ, the first born among many 
brethren, in God our common Father.” Now 
that the Gentiles are fellow-heirs and (f the 
same body, they are to be countenanced and 
encouraged, and called brethren. 

2. Here is a just and severe rebuke to the 
judaizing teachers (v. 24): “We have heard 
that certain who went out from us have trou- 
bled you with words, and we are very much 
concerned to hear it; now this is to let them 
know that those who preached this doctrine 
were false teachers, both as they produced a 
false commission and as they taught a false 
doctrine.” (1.) They did a great deal of 
wrong to the apostles and ministers at Je- 
rusalem, in pretending that they had instruc- 
tions from them to impose the ceremonial 
law upon the Gentiles, when there was no 
colour for such a pretension. ‘“ They went 
out from us indeed—they were such as be- 
longed to our church, of which, when they 
had a mind to travel, we gave them perhaps 
a testimonial; but, as for their urging the 
law of Moses upon you, we gave them no 
such commandment, nor had we ever thought 
of such a thing, nor given them the least 
occasion to use our names in it.” It is no 
new thing for apostolical authority to be 
pleaded in defence of those doctrines and 
practices for which yet the apostles gave 
neither command nor encouragement. (2.) 
They did a great deal of wrong to the Gen- 
tile converts, in saying, You must be circum- 
cised, and :nust keep the law. [1.] It perplexed 
them: “ They have troubled you withwords, 
have occasioned disturbance and disquiet- 
ment to you. You depended upon those who 
told you, If you believe in the Lord Jesus 
Christ you shall be saved ; and now you are 
startled by those that tell you you must keep 
the luw of Moses or you cannot be saved, by 
which yousee yourselves drawn into a snare. 
They trouble you with words—words, and 
nothing else—mere words—sound, but no 
substance.” How has the church been trou- 
bled with words, by the pride of men that 
loved to hear themselves talk! [2.] It en- 
dangered them; they subverted their souls, 
put then: into disorder, and pulle¢ down 


THE ACTS. | 


that which had been built up. 
them off from pursuing pure | 
and minding the business of that, by fill 
their heads with the necessity of cireumcei- 
sion, and the law of Moses, which were no- 
thing to the purpose. <2 

3. Here is an honourable testimony given — 
of the messengers by whom these letters 
were sent. 1 

(1.) Of Paul and Barnabas, whom these ~ 
judaizing teachers had opposed and censured — 
as having done their work by the halves, be- 
cause they had brought the Gentile converts 
to Christianity only, and not to Judaism. 
Let them say what they will of these men, [1.] 
“They are men that are dear to us ; they are 
our beloved Barnabas and Paul—men whom 
we have a value for, a kindness for, a concern — 
for.” Sometimes it is good for those that are 
of eminence to express their esteem, not only 
for the despised truth of Christ, but for the 
despised preachers and defenders of that 
truth, to encourage them, and weaken the 
hands of their opposers. {[2.] “They are 
men that have signalized themselves in the 
service of Christ, and therefore have deserved 
well of all the churches: they are men that 
have hazarded their lives for the name of our 
Lord Jesus Christ (v. 26), and therefore are 
worthy of double honour, and cannot be ~ 
suspected of having sought any secular aa- 
vantage to themselves; for they have ventured 
their all for Christ, have engaged in the most 
dangerous services, as good soldiers of Christ, 
and not only in laborious services.” It is 
not likely that such faithful confessors should 
be unfaithful preachers. Those that urged 
circumcision did it to avoid persecution (Gal. 
vi. 12, 13); those that opposed it knew they — 
thereby exposed themselves to persecution ; 
and which of these were most likely to be in 
the right? 

(2.) Of Judas and Silas: They are chosen 
men (v. 25), and they are men that have heard 
our debates, and are perfectly apprized of the 
matter, and will teld you the same things by 
mouth,” v. 27. What is of use to us it is — 
good to have both in writing and by word of — 
mouth, that we may have the advantage 
both of reading and of hearingit. ‘Theapostles — 
refer them to the bearers for a further account 
of their judgment and their reasons, and the — 
bearers will refer them to their letters for the 
certainty of the determination. 

4. Here is the direction given what to re- — 
quire from the Gentile converts, where — 
observe, 

(1.) The matter of the injunction, which is — 
according to the advice given by James, that, 
to avoid giving offence to the Jews, [1.] 
They should never eat any thing that they — 
knew had been offered in sacrifice to an idol, 
but look upon it as, theugh clean in itself, 
yet thereby polluted to them. ‘This prohibi- 
tion was afterwards in part taken off, forthey 
were allowed to eat whatever was sold in the © 
shambles, or set before them at their friend’s 


\ 


Oil. © tee! 
hough it had been offered to idols, ex- 
en there was danger of giving offence 
that is, of giving occasion either to a 
| hristian to think the worse of our 
Christianity, or to a wicked heathen to think 
the better of his idolatry; and in these 
cases it is good to forbear, 1 Cor. x. 25, &c. 
This to us is an antiquated case. .[2.] That 
they should not eat blood, nor drink it; but 
avoid every thing that looked cruel and bar- 
_barous in that ceremony which had been of 
so long standing. [3.] That they should 
not eat any thing that was strangled, or died 
of itself, or had not the blood let out. [4.] 
That they should be very strict in censuring 
those that were guilty of fornication, or mar- 
“rying within the degrees prohibited by the 
_Levitical law, which, some think, is princi- 
“pally intended here. See 1 Cor. v.1. Dr. 
Hammond states this matter thus: The ju- 
‘daizing teachers would have the Gentile con- 
-yerts to submit to all that those submitted to 
whom they called the proselytes of righteous- 
“ness, to be circumcised and keep the whole law; 
but the apostles required no more of them 
than what was required of the proselytes of 
the gate, which was to observe the seven pre- 
cepts of the sons of Noak, which, he thinks, 
“are here refered to. But the only ground of 
this decree being in complaisance to the rigid 
Jews that had embraced the Christian faith, 
‘and, except in that one case of scandal, all 
“meats being pronounced free and indifferent 
to all Christians as soon as the reason of the 
decree ceased, which, at furthest, was after 
‘the destruction of Jerusalem, the obligation 
of it ceased likewise. ‘‘These things are in 
‘a particular manner offensive to the Jews, 
‘and therefore do not disoblige them herein 
for the present ; in a little time the Jews will 
incorporate with the Gentiles, and then the 
danger is over.” 
(2.) The manner in which it is worded. 
{1.] They express themselves with something 
f authority, that what they wrote might be 
‘received with respect, and deference paid to 
it: It seemed good to the Holy Ghost, and to 
;, that is, to us under the guidance of the 
Holy Ghost, and by direction from him: not 
‘only theapostles, but others, were endued with 
spiritual gifts extraordinary, and knew more 
of the mind of God than any since those gifts 
ceased can pretend to; their infallibility gave 
an incontestable authority to their decrees, 
and they would not order any thing because 
it seemed good to them, but that they knew it 
first seemed good to the Holy Ghost. Or it 
refers to what the Holy Ghost had determined 
this matter formerly. When the Holy 
host descended upon the apostles, he en- 
dued them with the gift of tongues, in order 
to their preaching the gospel to the Gentiles, 
Which was a plain indication of God’s pur- 
‘pose to callthem in. When the Holy Ghost 
‘descended upon Cornelius and his friends, 
ipon Peter’s preaching, it was plain that 
st designed the taking down of the 


Rey at Jerisgadem. 
Jewish pale, within which they fancied the 
Spirit had been enclosed. [2.] ‘hey express 
themselves with abundance of tenderness 
and fatherly concern. First, 'Vhey are 
afraid of burdening them: We will lay upon 
you no- greater burden. So far were they 
from delighting to impose upon: them that 
they dreaded nothing so much as imposing 
too far upon them, so as to discourage them 
at their setting out. Secondly, They impose 
upon them no other than necessary things. 
“The avoiding of fornication is necessary to 
all Christians at all times; the avoiding of 
things strangled, and of blood, and of things 
offered. to idols, is necessary at this time, for 
the keeping up of a good understanding be- 
tween you and the Jews, and the preventing. 
of offence ;” and as long as it continues neces- 
sary for that end, and no longer, it is enjoined 

Note, Church-rulers should impose only ne- 
cessary things, things which Christ has made 
our duty, which have a real tendency to the 
edification of the church, and, as here, to the 
uniting of good Christians. If they impose 
things only to show their own authority, and 
to try people’s obedience, they forget that 
they have not authority to make new laws, 
but only to see that the laws of Christ be 
duly executed, and to enforce the observance 
of them. Thirdly, They enforce their order 
with a commendation of those that shall 
comply with it, rather than with the con- 
demnation of those that shall transgress it. 
They do not conclude, “ From which if you 
do not keep yourselves, you shall be an ana- 
thema, you shall be cast out of the church,. 
and accursed,” according to the style of after- 
councils, and particularly that of Trent; but, 
* From which if you keep yourselves, as we do. 
not question but you will, you will do well ; 
it will be for the glory of God, the further- 
ance of the gospel, the strengthening of the 
hands of your brethren, and your own credit 
and comfort.” It is all sweetness and love 
and good humour, such as became the fol- 
lowers of him who, when he called us to take 
his yoke upon us, assured us we should find 
him meek and lowly in heart. he differ- 
ence of the style of the true apostles from 
that of the false is very observable. Those 
that were for imposing the ceremonial laws 
were positive and imperious : Except you keep 
it, you cannot ‘be saved (v. 1), you are excom- 
municated ipso facto—at once, and delivered to 
Satan. 'The apostles of Christ, who only recom- 

mend necessary things, ate mild and gentle - 

“From whichif youkeep yourselves, you will do 
well, andas becomes you. Fare ye well; we are 
hearty well-wishers to yourhonour and peace.” 

III. The delivering of the letters, and how 
the messengers disposed of themselves. 

1. When they were dismissed, had had 
their audience of leave of the apostles (it is 
probable that they ‘were dismissed with 
prayer, anda solemn blessing in the name of 
the Lord, and with instructions andencourage.. 
ments in their work), they then came to Aut- 


oF ey ek ee ee 


The publication 
vioch ; they staid no longer at Jerusalem than 
till their business was done, and then came 
back, and perhaps were met at their return by 
those that brought them on their way at their 
setting out; for those that have taken pains 
in public service ought te be countenanced 
and encouraged. + 

2. As soon as they came to Antioch, they 
gathered the multitude together, and delivered 
the epistle to them (v.30, 31), that they might 
all know what it was that was forbidden 
them, and might observe these orders, which 
would be no difficulty for them to do, most 
of them having been, before their conversion 
to Christ, proselytes of the gate, who had laid 
themselves under these restrictions already. 
But this was not all; it was that they might 
know that no more than this_was forbidden 
them, that it was no longer a sin to eat 
swine’s flesh, no longer a pollution to touch 
a grave or a dead body. 

3. The people were wonderfully pleased 
with the orders that came from Jerusalem 
(@. 31): They rejorced for the consolation ; 
and a great consolation it was to the multi- 
tude, (1.) That they were confirmed in their 
freedom from the yoke of the ceremonial law, 
and were not burdened with that, as those 
upstart teachers would have had them to be. 
It was a comfort to them to hear that the 
carnal ordinances were no longer imposed on 
them, which perplexed the conscience, but 
could not purify nor pacify it. (2.) That 
those who troubled their minds with an 
attempt to force circumcision upon them 
were hereby for the present silenced and put 
to confusion, the fraud of their pretensions 
to an apostolical warrant being now dis- 
covered. (3.). That the Gentiles were hereby 
encouraged to receive the gospel, and those 
that had received it to adhere to it. (4.) That 
the peace of the church was hereby restored, 
and that removed which threatened a division. 
All this was consolation which they rejoiced 
in, and blessed God for. 

4. They got the strange ministers that 
came from Jerusalem to give them, each a 
sermon, and more, v. 32. Judas and Silas, 
being prophets also themselves, endued with 
the Holy Ghost, and called to the work, and 
being likewise entrusted by the apostles to 
deliver some things relating to this matter by 
word of mouth, exhorted the brethren with 
many words, and confirmed them. Even those 
that had the constant preaching of Paul and 
Barnabas, yet were glad of the help of Judas 


.and Silas; the diversity of the gifts of minis- 


ters is of use to the church. Observe what 
is the work of ministers with those that are 
in Christ. (1.) To confirm them, by bring- 
ing them to see more reason both for their 
faith in Christ and their obedience to him; to 
confirm their choice of Christ and their reso- 
lutions for Christ. (2.) To exhort them to 
perseverance, and to the particular duties re- 
quired of them: to quicken them: to \that 
which is good, and direct them in it. They 


THE ACTS 


~ 


comforted the brethren 
dered), and this would co 
firming of them; for the joy 
be our strength. ‘They exhorted th 
many words; they used a very great co; 
ness and variety of expression. One 
would affect one, and another another; an 
therefore, though what they had to say mi 
have been summed up in a few words, yet it 
was for the edification of the church that they _ 
used many words, dua édyou zodAow L 
much speech, much reasoning; precept must — 
be upon precept. ve 

5. The dismission of the Jerusalem minis. — 
ters, v.33. When they had spent some tims ; 
amony them (so it might be read), roujoavreg 
xpévov—having made some stay, and havi 
made it to good purpose, not haying triflec 
away time, but having filled it up, they were 
let go in peace from the brethren at Antioch, — 
to the apostles at Jerusalem, with all possible 
expressions of kindness and respect; they 
thanked them for their coming and pains, 
and the good service they had done, wished 
them their health and.a good. journey home, © 
and committed them to the custody of the 
peace of God. 

6. The continuance of Silas, notwithstand-— 
ing, together with Paul and Barnabas, at 
Antioch. (1.) Silas, when it came to the 
setting to, would not go back with Judas ta 
Jerusalem, but lethim gohome by himself, and 
chose rather to abide still at Antioch, v. 34 — 
And we have no reason at all to blame him > 
for it, though we know not the reason that 
moved him to it. Iam apt to think the con 
gregations at Antioch were both more large — 
and more lively than those at Jerusalem, and — 
that this tempted him to stay there, and he ~ 
did well: so did Judas, who, notwithstanding 
this, returned to his post of service at Jeru- 
salem. (2.) Paul and Barnabas, though their 
work lay chiefly among the Gentiles, yet 
continued for some time in Antioch, being 
pleased with the society of the ministers and 
people there, which, it should seem by divers 
passages, was more than ordinarily inviting. 
They continued there, not to take their 
pleasure, but teaching and preaching the wore 
of God. Antioch, being the chief city of 
Syria, it is probable there was a great resort 
of Gentiles thither from all parts upon one 
account or other, as there was of Jews to 
Jerusalem; so that in preaching there they 
did in effect preach to many nations, for they 
preached to those who at carry the report 
of what they preached to many nations, and 
thereby prepare them for the apostles’ coming 
in person to preach tothem. And thus they 
were not only not idle at Antioch, but were 
serving their. main intention. (3.) There 
were many others also there, labouring at the 
same oar. The multitude of workmen in ~ 
Christ’s vineyard does not give us a writ of 
ease. Even where there are many others © 
labouring in the word and doctrine, yet there — 
may be opportunity. for us; the zeal ani 


ould excite us, not 


36 And some days after Paul said 
nto Barnabas, Let us go again and 
visit our brethren in every city where 
we have preached the word of the 
Lord, and see how they do. 37 And 
sarnabas determined to take with 
them John, whose surname was 
Mark. 38 But Paul thought not 
good to take him with them, who 
departed from them from Pamphylia, 
and went not with them to the work. 
39 And the contention was so. sharp 
between them, that they departed 
asunder one from the other: and so 
Barnabas took Mark, and sailed unto 
Cyprus; 40 And Paul chose Silas, 
and departed, being recommended 
by the brethren unto the grace- of 
God. 41 And he went through 
Syria and Cilicia, confirming the 
ne 
_ We have seen one unhappy difference 
among the brethren, which was of a public 
nature, brought to a good issue; but here 
we have a private quarrel between two minis- 
ters, no less men than Paul and Barnabas, 
not compromised indeed, yet ending well. 
I. Here is a good proposal Paul made to 
Barnabas to go and review their work among 
the Gentiles and renew it, to take a circuit 
mong the churches they had planted, and 
€ what progress the gospel made among 
‘Antioch was now a safe and quiet 
arbour for them: they had there no adver- 
y nor evil occurrent ; but Paul remembered 
at they only put in there to refit and refresh 
emselves, and therefore begins now to 
fink of putting’ to sea again; and, having 
been in winter quarters long enough, he is 
for taking the field again, and making another 
campaign, in a vigorous prosecution of this 
holy war against Satan’s kingdom. Paul 
remembered that the work appointed him 
was afar off among the Gentiles, and there- 
fore he is here meditating a second expedition 
mong them to do the same work, though to 
counter the same difficulties ; and this some 
days after, for his active spirit could not bear 
to be long out of work; no, nor his bold and 
aring spirit to be long out of danger. Ob- 
rve, 1. To whom he makes this proposal— 
Barnabas, his old friend and fellow- 
urer; he invites his company and help in 
is work. We have need one of another, 
id may be in many ways serviceable one to 
nother; and therefore should be forward 
oth to borrow and lend assistance. Two 
better than one. Every soldier has his 
ade. 2. For whom the visit is designed: 
uet us not presently begin new work, nor 


1 te 


m ; ; Paul and Barnabes, 
break up new ground; but let us take a view 
of the fields we have sown. Come, and let us 
get up early to the vineyards, let us see if the 
vine flourish, Cant. vii. 12. Let us go again 
and visit our brethren in every city where we 
have preached the word of the Lord.’ Ob- 
serve, He calls all the Christians brethren, 
and not ministers only; for, Have we not all 
one Father? He has a concern for them in 
every city, even where the brethren were 
fewest and poorest, and most’persecuted and 
despised; yet let us visit them. : Wherever 
we have preached the word of the Lord, let us 
go and water the seed sown. Note, Those 
that have preached the gospel should visit 
those to whom they have preached it. As 
we must look after our praying, and hear 
what answer God gives to that; so we must 
look after our preaching, and see what suc- 
cess that has. Faithful ministers cannot but 
have a particular tender concern for those 
to whom they have preached the gospel, that 
they may not bestow upon them labour in 
vain. See 1 Thess. iii. 5,6. 3. What was 
intended im this visit: ‘‘ Let us see how they 
do,” mac éxovcr—how itis with them. It was 
not merely a compliment that he designed, 
nor did he take such a journey with a bare 
How do you do? No, he would visit them 
that he might acquaint himself with their 
case, and impart unto them such spiritual 
gifts as were suited to it; as the physician 
visits his recovering patient, that he may 
prescribe what is proper for the perfecting of 
his cure, and the preventing of a relapse. 
Let us see how they do, that is, (1.) What 
spirit they are of, how they stand affected, 
and how they behave themselves; it is pro- 
bable that they frequently heard from them, 
“But let us go and see them; let us go and 
see whether they hold fast what we preached 
to them, and live up to it, that we may en- 
deavour to reduce them if we find them wan- 
dering, to confirm them if we find them 
wavering, and to comfort them if we find 
them steady.” (2.) What state they are in, 
whether the churches have rest and liberty, 
or whether they are not in trouble or distress, 
that we may rejoice with them if they rejoice, 
and caution them against security, and may 
weep with them if they weep, and comfort 
them under the cross, and may know the 
better how to pray for them. 

Il. The disagreement between Paul and 
Barnabas about an assistant; it was conve- 
nient to have a young man with them that 
should attend on them and minister to them, 
and be a witness of their doctrine, manner of 
life, and patience, and that should be fitted 
and trained up for further service, by being 
occasionally employed in the present service. 
Now, 1. Barnabas would have his nephew 
John, whose surname was Mark, to go along 
with them, v. 37. He determined to take 
him, because he was his relation, and, it is 
likely, was brought up under him, and he 
had a kindness for him, and was solicitous 


: 


la Rc aah 


Pad Se RS eel ne ee 


Disagreement between 


of partiality, and guard against it in pre- 
ferring our relations. 2. Paul opposed it 
<v. 38): He thought not good to take him with 
ihem, ov« n&iov—he did not think him worthy 
ot the honour, nor fit for the service, who 
had departed from them, clandestinely as it 
should seem, without their knowledge, or 
wilfully, without their consent, from Pam- 
phylia (ch. xiii. 13), and went not with them to 
the work, because he was either lazy and 
would not take the pains that must be taken, 
er cowardly and would not run the hazard. 
He run his colours just as they were going 
to engage. Itis probable that he promised 
very fair now that he would not do so again. 
But Paul thought it was not fit he should he 
thus honoured who had forfeited his :eputa- 
tion, nor thus employed who had betrayed 
his trust ; at least, not till he had been longer 
tried. If a man deceive me once, it is his 
fault; but, if twice, it is my own, for trusting 
him. Solomon saith, Confidence in an un- 
Saithful man in time of trouble is like a broken 
tooth, and a foot out of joint, which will 
hardly be used again, Prov. xxv. 19. 

Ill. The issue of this disagreement: it 
came to such aheight thatthey separated upon 
it. The contention, the parorysm (so the 
word is), the fit of passion which this threw 
them both into, was so sharp that they de- 
parted asunder one from the other. Barnabas 
was peremptory that he would not go with 
Paul unless they took John Mark with them ; 
Paul was as peremptory that he would not 
go if John did go with them. Neither would 
yield, and therefore there is no remedy but 
they must part. Now here is that which is 
ie (cas gee and just matter of lamentation, 
and yet very instructive. For we see, 1. 
That the best of men are but men, subject to 
like passions as we are, as these two good 
men had expressly owned concerning them- 
selves (ch. xiv. 15), and now it appeared too 
true. I doubt there was (as usually there is 
in such contentions) a fault on both sides; 
perhaps Paul was too severe upon the young 
man, and did not allow his fault the extenua- 
tion it was capable of, did not consider what 
a useful woman his mother was in Jerusalem 
(ch. xii. 12), nor make the allowances he 
might have made to Barnabas’s natural affec- 
tion: But it was Barnabas’s fault that he 
took this into consideration, in a case wherein 
the interest of Christ’s kingdom was con- 
cerned, and indulged it too much. And they 
were certainly both in fault to be hot as to 
let the contention be sharp (it is to be feared 
they gave one another some hard words), as 
also to be so stiff as each to stick resolutely 
to his opinion, and neither to yield. It is 
a pity that they did not refer the matter toa 
third person, or that some friend did not 
interpose to prevent its coming to an open 
rupture. Is there never a wise man among 
them to interpose his good offices, and to 


accommodate the matter, and to put them ini 


: 


THE ACIS. 
for his welfare. We should suspect ourselves | mind of the Canaanite lt 


Me 4 
a 


were now in the land, and thi 
and heathens, but the false 
themselves, would warm their han 
flames of the contention between Pau | 
Barnabas? We must own it was their in- 
firmity, and is recorded for our admonition 3 
not that we must make use of it to excuse 
our own intemperate heats and passions, or 
to rebate the edge of our sorrow and shame 
for them; we must not say, ‘“ What if I 
in a passion, were not Paul and Barnabas so?” 
No; but it must check our censures 
others, and moderate them. If good men 
are soon put into a passion, we must make the 
best of it, it was the infirmity once of two of 
the best men that ever the world had. Re- 
pentance teaches us to he severe in reflections 
upon ourselves ; but charity teaches us to be 
candid in our reflections upon others. It is 
only Christ’s example that is-a copy without 
a blot. 2. That we are not to think it strange 
if there be differences among wise and good - 
men, we were told before that such offences 
would come, and here isan instance of it 
Even those that are united to one and the 
same Jesus, and sanctified by one and the 
same Spirit, have different apprehensions, 
different opinions, different views, and dif- 
ferent sentiments in points of prudence. It 
will be so while we are in this state of dark- 
ness and imperfection; we shall never be all 
of a mind till we come to heaven, where light 
and love are perfect. ‘That is charity which 
never fails. 3. That these differences often 
prevail so far as to occasion. separations — 
Paul and Barnabas, who were not separated © 
by the persecutions of the unbelieving Jews, 
nor the impositions of the believing Jews, 
were yet separated by an unhappy disagree-~ 
ment between themselves. O the mischie 
that even the poor and weak remainders o! 
pride and passion, that are found even in 
good men, do in the world, do in the church! 
No wonder the consequences are so fatal 
where they reign. 

IV. The good that was brought out of this 
evil—meat out of the eater, and sweetness 
out of the strong. It was strange that even 
the sufferings of the apostles (as Phil. i. 12), 
but much more strange that even the quarrels" 
of the apostles, should tend to the furtherance: 
of the gospel of Christ ; yet so it proved here. 
God would not permit such things to be, if 
he knew not how to make them to serve his 
own purposes. 1. More places are hereby 
visited. Barnabas went one way ; he sailed 
to Cyprus (v. 39), that famous island where 
they began their work (ch. xiii. 4), and which 
was his own country, ch. iv. 36. Paul went 
another way into Cilicia, which was his own 
country, ch. xxi. 39. Each seems to be in 
fluenced by his affection to his native soil, 
as usual (Nescio gud natale solum dulcedine 
cunctos ducit—There is something that attaches 
us all to our native soil), and yet God served 
his own purposes by it, for the diffusing of 


9) a 


Re eS , 

2. More lands are hereby 
he ministry of the gospel among 
t les; for, 1.) John Mark, who had 
been an unfaithful hand, is not rejected, but 
is again made use of, against Paul’s mind, 
and, for aught we know, proves a very useful 
and successful hand, though many think it 
“was not the same with that Mark that wrote 
the gospel, and founded the church at Alex- 
andria, and whom Peter calls his son, 1 Pet. 
y. 13. (2.) Silas who was a new hand, and 
_never yet employed in that work, nor intended 
to be, but to return to the service of the 
church at Jerusalem, had not God changed 
his mind (v. 33, 34), he is brought in, and 
engaged in that noble work. 

__ V. We may further observe, 1. That the 
church at Antioch seem to countenance Paul 
in what he did. Barnabas sailed with his 
“nephew to Cyprus, and no notice was taken 
of him, nor a bene discessit—a recommenda- 
tion given him. Note, Those that in their 
service of the church are swayed by private 
affections and regards forfeit public honours 
and respect. But, when Paul departed, he 
_was recommended by the brethren to the grace 
of God. They thought he was in the right in 
refusing to make use of John Mark, and 
could not but blame Barnabas for insisting 
upon it, though he was one who had deserved 
well of the church (ch. xi. 22) before they 
knew Paul; and therefore they prayed pub- 
licly for Paul, and for the success of his mi- 
ae encouraged him to go on in his work, 


a 
om; 
ie} 
A 


and, though they could do nothing them- 
selves to further him, they transferred the 
‘matter to the grace of God, leaving it to that 
grace both to work upon him and to work 
‘with him. Note, Those are happy at all 
‘times, and especially in times of disagree- 
‘ment and contention, who are enabled so to 
‘carry themselves as not to forfeit their inter- 
est in the love and prayers of good people. 
2. That yet Paul afterwards seems to have 
‘had, though not upon second thoughts, yet 
‘upon further trial, a better opinion of John 
“Mark than now he had;; for he writes to Ti- 
nothy (2 Tim. iv. 11), Take Mark and bring 
im with thee, for he is profitable to me for 
the ministry ; and he writes to the Colossians 
‘concerning Marcus, sister’s son to Barnabas, 
that if he came to them they should receive 
‘him, bid him welcome, and employ him (Col. 
iv. 10), which teaches us, (1.) That even 
‘those whom we justly condemn we should 
condemn moderately, and with a great deal 
Mf temper, because we know not but after- 
wards we may seecause to think betterof them, 
ind both to make use of them and make 
riendship with them, and we should so re- 
ulate our resentments that if it should prove 
» we may not afterwards be ashamed of 
hem. (2.) That even those whom we have 
tly condemned, if afterwards they prove 
more faithful, we should cheerfully receive, 
gen and forget, and put a confidence in, 


VOL, VIII, 


/ 


ape bs ‘ 


a 


a q my Lat 

aah as of Timothy 
to. 3. That Paul, though he wanted his old 
friend and companion in the kingdom ané pa- 
tience of Jesus Christ, yet went on cheerfully 
in his work (v.41): He went through Syria and 
Cilicia, countries which lay next to Antiock, 
confirming the churches. ‘Though we change 
our colleagues, we do not change our princi- 
pal president. And observe, Ministers are 
well employed, and ought to think themselves 
so, and be satisfied, when they are made use 
of in confirming those that believe, as well 
as in converting those that believe not. 


CHAP. XVI. 
It is some rebuke tou Barnabas that after he left Paul we hear no 
more of him, of what he did or suffered for Christ. But Paul, 


as he was recommended by the brethren to the grace of God, so 
his services for Christ after this are largely recorded; we are to 
atten. him in this chapter from place to place, wherever he 
cams aving good, either watering or planting, beginning ner 
work or improving what was done. _ Here is, 1. The beginuing of 
his acquaintance with Timothy, and taking him to be his ussist 
ant, ver. 1—3. Il. The visit he made to the churches for their 
establishment, .zr. 4,5 III, His call to Macedonia (after a re- 
straint he had been under from going to some other places), and 
his coming to Philippi, the chief city of Macedonia, with his en- 
tertainment there, ver. 6—13. 1V. The conversion of Lydia 
there, ver. 14,15. V. The casting of an evil spirit out of a damsel, 
ver. 16—18. WJ. The accusing and abusing of Paul and Silas for 
it, their imprisonment, and the indignities done them, ver. 19— 
24. VII. The miraculous conversion of the jailer to the faith of 
Christ, ver, 25—34. VILI. The honourable discharge of-Paul and 
Silas by the magistrates, ver. 35—40. 


HEN came he to Derbe and 
Lystra: and, behold, a certain 
disciple was there, named Timotheus, 
the son of a certain woman, which 
was a Jewess, and believed; but his 
father was a Greek: 2 Which was 
well reported of by the brethren that 
were at Lystra and Iconium. 3 Him 
would Paul have to go forth with 
him; and took and circumcised him 
because of the Jews which were in 
those quarters: for they knew all 
that his father was a Greek. 4 And 
as they went through the cities, they 
delivered them the decrees for to 
keep, that were ordained of the 
apostles and elders which were at 
Jerusalem. 5 And so were the 
churches established in the faith, and 
increased in number daily. 

Paul was a spiritual father, and as such a 
one we have him here adopting Timothy, 
and taking care of the education of many 
others who had been begotten to Christ by 
his ministry: and in all he appears to have 
been a wise and tender father. Here is, 

I. His taking Timothy into his acquaint- 
ance and under his tuition. One thing de- 
signed in the book of the Acts is to help us 
to understand Paul’s epistles, two of which 
are directed to Timothy ; it was therefore ne- 
cessary that in the history of Paul we should 
nave some account concerning him. And we 
are here accordingly told, 1. That he was a 
disciple, one that belonged to Christ, and 
was baptized, probably in his infancy, when 


as there is occasion, give a good word| bis mother became a believer, as Lydia’s 


2g 


Paul's adoption 


household was baptized upon her believing, 
v. 15. Him, that was a disciple of Christ, 
Paul took to be his disciple, that he might 
further train him up in the knowledge and 
faith of Christ ; he took him to be brought 
up for Christ. 2, That his miother was a 
Jewess originally, but believed in Christ ; her 
name was Huwnice, his grandmother’s name 
was Lois. Paul speaks of them both with 
great respect, as women of eminent virtue 
and piety, and commends them especially for 
their unfeigned faith (2 Tim. i. 5), their sin- 
cerely embracing and adhering to the doc- 
trine of Christ. 3. That his father was a 
Greek, a Gentile. The marriage of a Jewish 
woman to a Gentile husband (though some 
would make a difference) was prohibited as 
much as the marriage of a Jewish man to a 
Gentile wife, Deut. vii. 3. Thou shalt no more 
give thy daughter to his son than take his daugh- 
ter to thy son; yet this seems to have been li- 
mited tc the nations that lived among them in 
Canaan, whom they were most in danger of 
infection from. Now because his father was.a 
Greek he was not circumcised : for the en- 
tail of the covenant and the seal of it, as of 
other entails in that nation, went by the fa- 
ther, not by the mother; so that his father 
being no Jew he was not obliged to circum- 
cision, nor entitled to it, unless when he 
grew up he did himself desire it. But, ob- 
serve, though his mother could not prevail 
to have him circumcised in his infancy, be- 
cause his father was of another mind and 
way, yet she educated him in the fear of God, 
that though he wanted the sign of the co- 
venant he might not want the thing signified. 
4. That he had gained a very good character 
among the Christians: he was well reported 
of by the brethren that were at Lystra and 
Iconium; he had not only an unblemished 
reputation, and was free from scandal, but 


things were expected. Not only those in the 
place where he was born, but those in the 
neighbouring cities, admired him, and spoke 


good things with good people. 5. That 
Paul would have him:to go forth with him, to 
accompany him, to give attendance on him, 
to receive instruction from him, and to jom 
with him in the work of the gospel—to 
preach for him when there was occasion, and 
to be left behind in places where he had 
planted churches. Paulhad a great love for 
him, not only because he was an ingenious 
young man, and one of great parts, but be- 
eause he was a serious young man, and one 
of devout affections: for Pal was always 
mindful of ‘his tears, 2 Tim.i. 4. 6. That 
Paul took him and circumcised him, or or- 
dered it to be done. This was strange. Had 
not Paul opposed those with all his might 
that were for imposing circumcision upon 
the Gentile converts? Hea he not at this 


et ee ae ee Ra 5 


Per 


eh I teh an 


OS 
64 


he had a bright reputation, and great enco-| direction to them in the government of them- ~ 
miums were given of him, as an extraordi-| selves, and that they might have wherewith — 
nary young man, and one from whom great; to answer the judaizing ‘teachers, and to ~ 


honourably of him. He had a name for|therefore it was requisite they should all have ~ 


with him, which witnessed ag 
had, and yet circumcised Timot 
those teachers designed in imposing ci 
cision, to oblige him to keep the ceremor 
aw, but only to render his conversation and 
ministry passable, and, if it might be, ac- 
teptable among the Jews that abounded in 
those quarters. He knew Timothy was a 
man likely to do a great deal of good among 
them, being admirably qualified for the mi- 
nistry, if they were not invincibly prejudiced — 
against him ; and therefore, that they might — 
not shun him as one unclean, because uncir- 
cumcised, he took him and circumcised 2454 
Thus to the Jews he became as.a Jew, that he 
might gain the Jews, and all things to all men, — 
that he might gain some. He was against — 
those who made circumcision necessary to 
salvation, but used it himself when it was — 
conducive to edification ; nor was he rigid in _ 
opposing it, as they were in imposing it. — 
Thus, though he went not in this instance 
according to the letter of the decree, he went — 
jaccording to the spirit of it, which was a — 
spirit of tenderness towards the Jews, and — 
willingness to bring them off gradually from — 
their prejudices. Paul made no difficulty of 
taking Timothy to be his companion, though 
he was uncircumcised ; but the Jews would 
not hear him if he were, and therefore Paul 
will humour them herein. It is probable 
that it was at this time that Paul laid his 
hands on Timothy, for the conferrig of the 
gift of the Holy Ghost upon him, 2 Tim. i. 6. 
II. His confirming the churches which he ~ 
had planted. (v. 4, 5): He went through the 
cities where he had preached the word of the — 
Lord, as he mtended (ch. xv. 36), to enquire 
into their state. And we are told, ‘Fi 
1. That they delivered to them copies of the — 
‘decrees of the Jerusalem synod, to be a 


justify themselves in adhering to the liberty — 
with which Christ had made them free. All the — 
churches were concerned in that decree, and 


it well attested. Though Paul had for a 
particular reason circumcised Timothy, yet 
he would not have that drawn into a prece- — 
dent ; and therefore he delivered the decrees — 
to the churches, to be religiously observed; 
for they must abide by the rule, and not be” 
drawn from it by a particular example. 
2. That this was of very good service to 
them. (1.) The churches were hereby estab- 
lished in the faith, v.5. They were confirmed 
particularly in their opimion against the 
imposing of the ceremonial law upon the 
Gentiles ; the great assurance and heat where- 
with the judaizing teachers pressed the neces- © 
sity of circumcision, and the piausible argu-— 
ments they produced for it, had shocked 
them, so that they began‘to waver concermmg 
it. Bot when they saw the testimony, 


may be of very good use to establish those 
are in doubt concerning it, and to fix 
. Nay, the design.of this decree being 

> set aside the ceremonial law, and the car- 
wal ordinances of that, they were by it 
sblished in the Christian faith in general, 
‘were the more firmly assured that it was 
God, because it set up a spiritual way of 
serving God, as more suited to the nature 
both of God and man; and, besides, that 
irit of tenderness and condescension which 
appeared in these letters plainly showed that 
e apostles and elders were herein under the 
idance of him who is love itself. (2.) They 
eased in number daily. The imposing of 
2 yoke of the ceremonial law upon their con- 
rts was enough to frighten people from 
the If they had been disposed to turn 
vs, they could have done that long since, 


lat 


if they cannot be interested in the Christian 
ivileges without submitting to the Jews’ 
oke, they will be as they are. But, if they 
there is no danger of their being so 
mslaved, they are ready to embrace Christi- 
mity, and join themselves to the church. 
| thus the church increased in numbers 
gaily ; not a day passed but some or other 
e up their names to Christ. And it isa 
r to those who heartily wish well to the 


h and the souls of men, to see such an 
icrease. 


4 6 


Now when they had gone 
ghout Phrygia and the region 
' Galatia, and were forbidden of the 


. 8 And they passing by 
ysia came down to Troas. 9 And 
| vision appeared to Paul in the 
night; There stood a man of Mace- 
donia, and prayed him, saying, Come 
ver into Macedonia, and help us. 
10 And after he had seen the vision, 
immediately we endeavoured to go 
© Macedonia, assuredly gathering 
the Lord had called us for to 
the gospel unto them. 11 
efore loosing from Troas, we 

me with a straight course to Samo- 
hhracia, and the next day to Nea- 
; 12 And from thence to Phi- 
i, which is the chief city of that 


days. 13 And on the sabbath we 
went out of the city by a river side, 
where prayer was wont to be made: 
and we sat down, and spake unto the 
women which resorted thither. 14 
And a certain woman named Lydia, 
a seller of purple, of the city of Thy 
atira, which worshipped God, heard 
us: whose heart the Lord opened, 
that she attended unto the things 
which were spoken of Paul. 15 And 
when she was baptized,and her house- 
hold, she besought us, saying, If ye 
have judged me to be faithful to the 
Lord, come into my house, and abide 
there. And she constrained us. 


In these verses we have, 
I. Paul’s travels up and down to do good. 


before the apostles came among them; but,/ 1. He and Silas his colleague went through- 


out Phrygia and the rezion of Galatia, where, 
it should seem, the gospel was already 
planted, but whether by Paul’s hand or no 
is not mentioned; it is likely it was, for in 
his epistle to the Galatians he speaks of his 
preaching the gospel to them at the first, and 
how very acceptable he was among them, Gal. 
iv.13—15. And it appears by that epistle that 
the-judaizing teachers had then done a great 
deal of mischief to these churches of Galatia, 


onour of Christ, and the welfare. of the | had prejudiced them against Paul and drawn 


them from the gospel of Christ, for which 
he there severely reproves them. But pro- 
bably that was a great while after this. 
2. They were forbidden at this time to preach 
the gospel in Asia (the country properly so 
called), because it did not need, other hands 
being at work there; or because the people 
were not yet prepared to receive it, as they 
were afterwards (ch. xix. 10), when all those 
that dwelt in Asia heard the word of the 
Lord ; or, as Dr. Lightfoot suggests, because 
at this time Christ would employ Paul in a 
piece of new work, which was to preach the 
gospel to a Roman colony at Philippi, for 
hitherto the Gentiles to whom he had 
preached were Greeks. The Romans were 
more particularly hated by the Jews than 
other Gentiles; their armies were the abomi- 
nation of desolation ; and therefore there is 
this among other things extraordinary in his 
call thither that he is forbidden to preach the 
gospri in Asia and other places, in order to 
his preaching it there, which is an intima- 
tion that the light of the gospel would in 
aftertimes be directed more westward than 
eastward. It was the Holy Ghost that forbade 
them, either by secret whispers in the minds 
of both of them, which, when they came to 
compare notes, they found to be the same, 
and to come from the same Spirit; or by 
some prophets who spoke to them from the 


Se A eS ST Le ee ere =a 


4 


nd eer ae ee es > 
- ¢ 


‘ 


oe maa 


Na 5 eT -_ 
So Sepa Seles ae a 


Paul invited 
Spirit. The removals of ministers, and the 
cispensing of the means of grace by them, 
are in a particular manner under a divine 
guidance and direction. We find an Old- 
Testament minister forbidden to preach at 
all (Ezek. iii. 26): Thou shalt be dumb. But 
these New-T’estament ministers are only for- 
bidden to preach in one place, while they 
are directed to another where there is more 
need. 3. They would have gone into Bi- 
thynia, but were not permitted: the Spirit 
suffered them not, v. 7. They came to Mysia, 
and, as it should seem, preached the gospel 
there; for though it was a very mean con- 
temptible country, even to a proverb (Myso- 
rum ultimus, in Cicero, is a most despicable 
man), yet the apostles disdained not to visit 
it, owning themselves debtors both to the 
wise and to the unwise, Rom. i. 14. In Bi- 
thynia was the city of Nice, where the first 
general council was held against the Arians ; 
into these countries Peter sent his epistle 
(1 Pet. i. 1); and there were flourishing 
churches here, for, though they had not the 
gospel sent them now, they had it in their 
turn, not long after. Observe, Though their 
judgment and inclination were to go into 
Bithynia, yet, having then extraordinary 
ways of knowing the mind of God, they 
were overruled by them, contrary to their 
ownmind. We must now follow providence, 
and submit to the guidance of that pillar of 
cloud and fire ; and, if this suffer us not to do 
what we assay to do, we ought to acquiesce, 
and believe it for the best. The Spirit of 
Jesus suffered them not; so many ancient 
copies read it. The servants of the Lord 
Jesus ought to be always under the check 
and conduct of the Spirit of the Lord Jesus, 
by whom he governs men’sminds. 4. They 
passed by Mysia, or passed through it (so 
some), sowing good seed, we may suppose, 
as they went along; and they came down to 
'Troas, the city of Troy, so much talked of, 
or the country thereabouts, which took its 
denomination from it. Here a church was 
planted; for here we find one in being, 
ch. xx. 6,7, and probably planted at this 
time, and in a little time. It should seem 
that at Troas Luke fell in with Paul, and 
joined himself to his company; for hence- 
forward, for the most part, when he speaks 
of Paul’s journeys, he puts himself into the 
number of his retinue, we went, v. 10. 

II. Paul’s particular call to Macedonia, 
that is, to Philippi, the chief city, inhabited 


mostly by Romans, as appears, v. 21. Here 
we have, 
1. The vision Paul had, v. 9. Paul had 


many visions, sometimes to encourage, some- 
times, as here, to direct him in his work. 
An angel appeared to him, to intimate to him 
that it was the will of Christ he should go to 
Macedonia. Let him not be discouraged by 
the embargo laid upon him once and again, 
by which his designs were crossed; for, 
though he shal] not go where he has a mind ta 


a eS. sf) ow” ae 


~ 


THE ACIS. 


go, he shall go where Gor 

to do. Now observe, (1.) T 
saw. There stood by him a map 
donia, who by his habit or dialect seer 
to Paul, or who toid him he was so. 
angel, some think, assumed the shape of 
a man; or, as others think, impressed 
Paul’s fancy, when between asleep and a 
the image of such a man: he drean 
saw such a one. Christ would have 
directed to Macedonia, not as the ap 
were at other times, by a messenger 
heaven, to send him thither, but by a messen- 
ger thence to call him thither, because in 
this way he would afterwards ordinarily di- 
rect the motions of his ministers, by inclining 
the hearts of those who needed them toin' 
them. Paul shall be called to Macedonia 
by a man of Macedonia, and by him speaking 
in the name of the rest. Some make this 
man to be the tutelar angel of Macedonia 
supposing angels to have charge of particular 
places as well as persons, and that so much 
is intimated Dan. x. 20, where we read of the 
princes of Persia and Grecia, that seem to 
have been angels. But there is no certainty 
ofthis. There was presented either to Paul’s 
eyes or to his mind a man of Macedonia. 2 
angel must not preach the gospel himself t 
the Macedonians, but must bring Paul te 
them. Nor must he by the authority of an 
angel order him to go, but in the person of 
a Macedonian court him to come. A man of 
Macedonia, not a magistrate of the country, 
much less a priest (Paul was not accustomed 
to receive invitations from such) but an ordi- 
nary inhabitant of that country, a plain man, 
that carried in his countenance marks of pro- 
bity and seriousness, that did not come to 
banter Paul nor trifle with him, but in good 
earnest and with all earnestness to importune 
his assistance. (2.) The invitation given 
him. This honest Macedonian prayed him, 
saying, Come over into Macedonia, and help 
us ; that is, “ Come and preach the gospel to 
us; let us have the benefit of thy labours.” 
{1.] “ Thou hast helped many; we haye 
heard of those in this and the other country 
to whom thou hast been very useful; and 
why may we not put in for a share? Q 
come and help us.” ‘The benefits other 
have received from the gospel should quicken 
our enquiries, our further enquiries, after it. 
(2.] “It is thy business, and it is thy de- 
light, to help poor souls ; thou art a physician 
for the sick, that art to be ready at the call of 
every patient; O come and help us.” [3.] 
“We have need of thy help, as much as any 
people ; we in Macedonia are as ignorant an¢ 
as careless in religion as any people in the 
world are, are as idolatrous and as vicious as 
any, and as ingenious and industrious te 
ruin ourselves as any; and. therefore, O 
come, come with all speed among us. Jf thou 
canst do any thing, have compassion on us, and 
help us.” [4.] “Those few among us 
have any sense of divine things, any con- 


« 


their own souls and the souls of 
rs, have done what can be done, by the 
p of natural light; Ihave done my part 
one. We have carried the matter as far 
as it will go, to persuade our neighbours to 
fear and worship God, but we can do little 
good among them. O come come, thou over, 
and help us. ‘The gospel thou preachest has 
arguments and powers beyond those we have 
yet been furnished with.”  [5.] “Do not 
only help us with thy prayers here : this will 
not do; thou must come over and help us.” 
Note, People have great need of help for 
their souls, and it is their duty to look out for 
it and invite those among them that can help 
them. 
2. The interpretation made of the vision 
v. 10): They gathered assuredly from this 
that the Lord had called them to preach the 
gospel there; and they were ready to go 
wherever God directed. Note, We may some- 
‘imes infer a call of God from a call of man. If 
man of Macedonia says, Come and help us, 
Paul thence gathers assuredly that God says, 
Go and help them. Ministers may go on 
vith great cheerfulness and courage in their 
work when they perceive Christ calling them, 
not only to preach the gospel, but to preach 
it at this time, in this place, to this people. 


_ IIL. Paul’s voyage to Macedonia hereupon: 

was not disobedient to the heavenly vision, 
jut followed this divine direction much more 
sheerfully, and with more satisfaction, than 
1e would have followed any contrivance or 
r 1. Thitherward he 


clination of his own. 
Now that he knows 


ned his thoughts. 
ue mind of God in the matter he is deter- 
mined, for this is all he wanted; now he 
hinks no more of Asia, nor Bithynia, but 
immediately we endeavoured to go into Mace- 
lonia. Paul only had the vision, but he 
ymmunicated it to his companions, and they 
, upon the credit of this, resolved for 
acedonia. As Paul will follow Christ, so all 
his will follow him, or rather follow Christ 
with him. ‘They are getting things in readi- 
ss for this expedition immediately, without 
ay. Note, God’s callsmust be complied 
h immediately. As our obedience must not 
disputed, so it must not be deferred; do 
to-day, lest thy heart be hardened. Ob- 
ve, They could not immediately go into 
Macedonia; but they immediately endea- 
youred to go. If we cannot be so quick as 
would be in our performances, yet we may 
-in our endeavours, and this shall be ac- 
pted. 2. 'Thitherward he steered his course. 
ey set sail by the first shipping and with 
e first fair wind from Troas ; for they may 
_ sure they have done what they had to do 
e when God calls them to another place. 
hey came with a straight course, a prosper- 
s voyage, to Sumothracia ; the next day 
y came to Neapolis, a city on the confines 

Thrace and Macedonia ; and at last they 
landed at Philippi, a city so called from 
ip king of Macedon, the father of Alex- 


Vere GF ‘ 
he 


: into Macedome. 
ander the Great; it is said (v. 12) to be, (1.. 
The chief city of that part of Macedonia ; or, 
as some read it, the first city, the first they 
came to when they came from Troas. Asan 
army that lands in a country of which they 
design to make themselves masters begin 
with the reduction of the first place they 
come to, so did Paul and his assistants: they 
began with the first city, because, if the gos- 
pel were received there, it would the more 
easily spread thence all the country over. 
(2.) It was a colony. The Romans not only 
had a garrison, but the inhabitants of the 
city were Romans, the magistrates at least, 
and the governing part. There were the 
greatest numbers and variety of people, and 
therefore the most likelihood of doing good 

IV. The cold entertainment which Paul ana 
his companions met with at Philippi. One 
would have expected that having such a par- 
ticular call from God thither they would have 
had a joyful welcome there, as Peter had with 
Cornelius when the angel sent him thither. 
Where was the man of Macedonia that 
begged Paul to come thither with all speed? 
Why did not he stir up his countrymen, some 
of them at least, to go and meet him? Why 
was not Paul introduced with solemnity, and 
the keys of the city put into his hand? Here 
is nothing like this; for, 1. It is a good while 
before any notice at all is taken of him: We 
were in that city abiding certam days, pro- 
bably at a public house and at their own 
charge, for they had no friend to invite them 
so much as to a meal’s meat, till Lydia wel- 
comed them. They had made all che haste 
they could thither, but, now that they are 
there, they are almost tempted to think they 
might as well have staid where they were. 
But so it was ordered for their trial whether 
they could bear the pain of silence and lying 
by, when this was their lot. ‘ithose eminent 
and useful men are not fit to lie in this world 
that know not how to be slighte? and over- 
looked. Let not ministers think it strange if 
they be first strongly invited to a place, and 
then looked shyly upon when they come. 2. 
When they have an opportunity of preaching 
it is in an obscure place, and to a mean and 
small auditory, v.13. There was no syna- 
gogue ofthe Jews there, for aught that appears, 
to be a door of entrance to them, and they 
never went to the idol-temples of the Gen- 
tiles, to preach to the auditories there ; but 
here, upon enquiry, they found out a little 
meeting of good women, that were proselytes 
of the gate, who would be thankful to them 
if they would give themasermon. The place 
of this meeting is out of the city; there it 
was connived at, but would not be suffered 
any where within the walls. It was a place 
where prayer was wont to be made; zpocevy?}— 
where an oratory or house of prayer was (so 
some), a chapel, or smaller synagogue. But 
I rather take it, as we read it, where prayer 
was appointed or accustomed to be. Those 
that worshipped the true God, and would not 


Pe < 


ee ey ee 


ik 
she 
i 
: 

a 


The conversion THE ACTS. 


worshi> idols, met there to pray together, | 
and, according to the description of the most 
ancient and universal devotion, to call upon 
the name of the Lord. Each of them prayed 
apart every day; this was always the practice 
of those that worshipped God: but, besides 
this, they came together on the sabbath day. 
Though they were but a few and discoun- 
tenanced by the town, though their meeting 
was at some distance, though, for aught that 
appears, there were none but women, yet a 
solemn assembly the worshippers of God 
must have, if by any means it be possible, on 
the sabbath day. When we cannot do as we 
would we must do as we can; if we have not 
synagogues, we must be thankful for more 
private places, and resort to them, not forsak- 
ing the assembling of ourselves together, accord- 
ing as our opportunities are. This place is 
said to be by a river side, which perhaps was 
chosen, as befriending contemplation. Ido- 
laters are said to take their lot among the 
smooth stones of the stream, Isa. lvii.6.. But 
these proselytes had in their eye, perhaps, the 
example of those prophets who had their 
visions, one by the river of Chebar (Ezek. i. 
1), another by the great river Hiddekel, Dan. 
x. 4. Thither Paul and Silas and Luke went, 
and sat down, to instruct the congregation, 
that they might the better pray with them. 
They spoke unto the women who resorted 
‘hither,encouraged them in practising accord- 
ng to the light they had, and led them on 
further to the knowledge of Christ. 

V. The conversion of Lydia, who probably 
was the first that was wrought upon there to 
believe in Christ, though not the last. In 
this story of the Acts, we have not only the 
conversion of places recorded, but of many 
particular persons; for such is the worth of 
souls that the reducing of one to God is a 
great matter. Nor have we anly the conver- 
sions that were effected by miracle, as Paul’s, 
but some that were brought about by the or- 
dinary methods of grace, as Lydia’s here. 
Observe, 

1. Who this convert was that there is such 
particular notice taken of. Four things are 
recorded of her :— 

(1.) Her name, Lydia. It is an honour to 
her to have her name recorded here in the 
book of God, so that wherever the scriptures 
are read there shall this be told concerning her. 
Note, The names of the saints are precious 
with God, and should be so with us ; we can- 
not have our names recorded in the Bible, 
but, if God open our hearts, we shall find 
them written in the book of life, and this is 
better (Phil. iv. 3) and more to be rejoiced 
in, Luke x. 20. 

(2.) Her calling. She was a seller of purple, 
either of purple dye or of purple cloth or 
silk. Observe, [1.] She had a calling, an 
honest calling, which the historian takes no- 
tice of to her praise; she was none of those 
women that the apostle speaks of (1 Tim. | 
13), who learn to be idle, and not only idle, &c. 


(2.] It was a mean calling 
of purple, not a wearer of 
called. ‘The notice here ti 
intimation to those who are emp) h 
nest callings, if they be honest in the 
nagement of them, not to be ashamed of th: 
[3.] Though she had a calling to mind, 
she was a worshipper of God, and found 
to improve advantages for her soul. T 
business of our particular callings may be 
made to consist very well with the busines: 
of religion, and therefore it will not excuse 
us from religious exercises alone, and in ou 
families, or in solemn assemblies, to say, 
have shops to look after, and a trade to mi 
for have we not also a God to serve 2 
a soul to look after? Religion does 
call us from our business in the world, bu 
directs us in it. Every thing in its time an 
place. : ' 
(3.) The place she was of—of the city 9 
Thyatira, which was a great way from Phi- 
lippi; there she was born and bred, but ei- 
ther married at Philippi, or brought by he 
trade to settle there. the providence of God 
as it always appoints, so it often removes, the 
bounds of our habitation, and sometime: 
makes the change of our outward conditioy 
or fa of our en wonderfully subservien | 
to the designs of his grace concerning out 
salvation. Providence brings Lydia = Phi 
iippi, to be under Paul’s ministry, and thi 
where she met with it, she made a good use 
of it; so should we improve opportunities. — 
(4.) Her religion before the Lord opened her 
heart. [1.] She worshipped God according to 
the knowledge she had; she was one of the 
devout women. Sometimes the grace of 
wrought upon those who, before their conver- 
sion, were very wicked and vile, publicans ang 
harlots ; such were some of you, 1 Cor. vi. 11 
But sometimes it fastened upon those who 
were of a good character, who some good 
in them, as the eunuch, Cornelius, and Lydia 
Note, It is not enough to be worshippers 6 
God, but we must be believers in Jesus Chris} 
for there is no coming to God as a Fathe 
but by him as Mediator But those whe 
worshipped God according to the light the 
had stood fair for the discoveries of Chris} 
and his grace to them; for to him that ha 
shall be given : and to them Christ would 
welcome; for those that know whatitis to wor 
ship God see their need of Christ, and knot 
what use to make of his mediation. [2.] Sh 
heard the apostles. Here, where prayer wa 
made, when there was an opportunity, # 
word was preached ; for hearing the word ¢ 


that worshipped God according to the light 
they had looked out for further light; w 
must improve the day of small things, but 
must not rest in it. a 

2. What the work was that was wrot 
upon her: Whose heart the Lord opened. 


stOn Oy” 7 
e, (1.) The author of this work: it 
st ord,—the Lord Christ, to whom this 
ment is committed,—the Spirit of the 
‘d, who is the sanctifier. Note, Con- 
rsion-work is God’s work; it is he that 
vorksan us both to will and to do ; not as if we 
ad nothing to do, but of ourselves, without 
od’s grace, we can do nothing; nor as if 
od were in the least chargeable with the 
uin of those that perish, but the salvation of 
hose that are saved must be wholly ascribed 
‘him. (2.) The seat of this work; it is 
1 the heart that the change is made, it is to 
fe heart that this blessed turn is given; it 
vas the heart of Lydia that was wrought 
jpon. Conversion-work is heart-work ; it 
a renewing of the heart, the inward man, the 
jirit of the mind. (3.) The nature of the 
ork; she had not only her heart touched, 
t her heart opened. An unconverted soul 
shut up, and fortified against Christ, 
traitly shut up,as Jericho against Joshua, 
losh. vi. 1. Christ, in dealing with the 
oul, knocks at the door that is shut against 
im (Rey. iii. 20); and, when a sinner is 
ffectually persuaded to embrace Christ, then 
he heart is opened for the King of glory to 
ome in—the understanding is opened to re- 
ive the divine light, the will opened to re- 
eive the divine law, and the affections opened 
receive the divine love. When the heart 
hus opened to Christ, the ear is opened to 
is word, the lips opened in prayer, the hand 
pened in charity, and the steps enlarged in 
il manner of gospel obedience. 
3. What were the effects of this work on 
e heart. (1.) She took great notice of the 
rd of God. - Her heart was so opened that 
attended to the things that were spoken by 
aul ; shenot only gave attendance on Paul’s 
reaching, but gave attention to it; she ap- 
d to herself (so some read it) the things 
t were spoken by Paul ; and then only the 
does us good, and makes an abiding 
ssion upon us, when we apply it to 
urselves. Now this was an evidence of the 
pening of her heart, and was the fruit of it; 
erever the heart is opened by the grace of 
xd, it will appear by a diligent attendance 
n, and attention to, the word of God, both 
r Christ’s sake, whose word it is, and for 
ann sakes, who are so nearly interested 
ot. ‘(2.) She gave up her name to Jesus 
hrist, and took upon her the profession of 
s holy religion: She was baptized, and by 
his solemn rite was admitted a member of 
» church of Christ; and with her her 
usehold also was baptized, those of them 
it were infants in her right, for if the root 
holy so are the branches, and those that 
grown up by her influence and authority. 
nd her household were baptized by the 
ae rule that Abraham and. his household 
circumcised, because the seal of the 
ant belongs to the covenanters and their 
(3.) She was very kind to the minis- 
and verx desirous to be further instruct- 


CHAP. 


XVL an evil spirtt. 
ed by them in the things pertaining to the 
kingdom of God: She besought us saying, 
“ Tf you have judged me to be faithful to the 
Lord, if you take me to bea sincere Christian, 
manifest your confidence in me by this, come 
into my house, and abide there.” Thus she 
desired an opportunity, [1.] To testify hér 
gratitude to those who had been the instru- 
ments of divine grace in this blessed change 
that was wrought upon her. When her heart 
was open to Christ, her house was open to 
his ministers for his sake, and they were 
welcome to the best entertainment she had, 
which she did not think too good for those 
of whose spiritual things she had reaped so 
plentifully. Nay, they are not only weicome 
to her house, but she is extremely pressing 
and importunate with them: She constrained 
us ; which intimates that Paul was very back- 
ward and unwilling to go, because he was 
afraid of being burdensome to the families of 
the young converts, and would study to make 
the gospel of Christ without charge (1 Cor. 
ix. 18; Acts xx. 34), that those who were 
without might have no occasion given them 
to reproach the preachers of the gospel as 
designing, self-seeking men, and that those 
who were within might have no occasion te 
complain of the expenses of their religion 

but Lydia will have no nay; she will not be- 
lieve that they take her to be a sincere Chris. 
tian unless they will oblige her herein; like 
Abraham inviting the angels (Gen. xviii. 3), 
If now I have found favour in thy sight, pass 
not away from thy servant. [.2.] She desired 
an opportunity of receiving further instruc- 
tion. If she might but have them for awhile 
in her family, she might hear them daily 
(Prov. viii. 34), and not merely on sabbath 
days at the meeting. In her own house she 
might not only hear them, but ask them 
questions ; and she might have them to pray 
with Ler daily, and to bless her household. 
Those that know something of Christ cannot 
but desire to know more, and seek opportu- 
nities of increasing their acquaintance with 
his gospel. 

o ! 

16 And it came to pass, as we 
went to prayer, a certain damsel nos- 
sessed witha spirit of divination met 
us, which brought her masters much 
gain by soothsaying: 17 The same 
followed Paul and us, and cried, say- 
ing, These men are the servants oi 
the most high God, which show unto 
us the way of salvation. 18 And this 
did she many days. But Paul, being 
grieved, turned and said to the spirit, 
I command thee in the name of Jesus 
Christ to come out of her. And he 
came out the same hour, 19 And 
when her masters saw that the hope 
of their gains was gone, they caught 


; 


\ 


\ 
: 
: 
‘ 


The expulsion of 
Paul and Silas, and drew them into 
the marketplace unto the rulers, 20 
And brought them to the magis- 
trates, saying, These men, being 
Jews, do exceedingly trouble our 
city, 21 And teach customs, which 
are not lawful for us to receive, 
neither to observe, being Romans. 
22 And the multitude rose up to- 
gether against them: and the magis- 
trates rent off their clothes, and 
commanded to beat them. 23 And 
when they had laid many stripes 
upon them, they cast them into 
prison, charging the jailor to keep 
them safely: 24 Who, having re- 
ceived such a charge, thrust them 
into the inner prison, and made their 
feet fast in the stocks. 


Paul and his. companions, though they 
were for some time buried in obscurity at 
Philippi, yet now begin to be taken notice of. 

I. A damsel that had a spirit of divination 
caused them to be taken notice of, by pro- 
claiming them to be the servants of God. 
Observe, 

1. The account that is given of this dam- 
sel: She was pythonissa, possessed with such 
a@ spirit of divination as that damsel was by 
whom the oracles of Apollo at Delphos were 
delivered ; she was actuated by an evil spirit, 
that dictated ambiguous answers to those 
who consulted her, which served to gratify 
their vain desire of knowing things to come, 
but often deceived them. In those times of 
ignorance, infidelity, and idolatry, the devil, 
by the divine permission, thus led men cap- 
tive at his will; and he could not have gained 
such adoration from them as he had, if he 
had not pretended to give oracles to them, 
for by both his usurpation is maintained as 
the god of this world. This damsel brought 
her masters much gain by soothsaying ; many 
came to consult this witch for the discovery 
of robberies, the finding of things lost, and 
especially to be told their fortune, and none 
came but with the rewards of divination in 
their hands, according to the quality of the 
person and the importance of the case. Pro- 
bably there were many that were thus kept 
for fortune-tellers, but, it should seem, this 
was more in repute than any of them; for, 
while others brought some gain, this brought 
much gain to her masters, being consulted 
more than any other. 

2. The testimony which this damsel gave 
to Paul and his companions: She met them 
in the street, as they were going to prayer, to 
the house of prayer, or rather to the work of 
prayer there, v. 16. ‘They went thither pub- 


licly, every body knew whither they were) such testimony, yet it shall serve to add to 
If| their commendation that the damsel whom 


going, and what they were going to do. 


- THE ACTS. Se 


# 


what she did was likely to be a 
to them, or a hindrance in 1 rk, it 
observable how subtle Satan is, that gres 
tempter, in taking the opportunity to gi 
diversion when we are going about an 
ligious exercises, to ruffle us and to p 
out of temper when we need to be most 
posed. When she met with them she 
lowed them, crying, “‘ These men, how ec 
temptible soever they look and are looked 
upon, are great men, for they are the servant. 
of the most high God, and men that should be 
very welcome to us, for they show unto us th 
way of salvation, both the salvation that will 
be our happiness, and the way to it that will 
be our holiness.” 
Now, (1.) This witness is true; it is a 
comprehensive encomium on the faithful 
preachers of the gospel, and makes their fee! 
beautiful, Rom. x. 15. Though they are 
men subject to like passions as we are, ani 
earthen vessels, yet, [1.] “They are the ser- 
vants of the most high God ; they attend of 
him, are employed by him, and are devoted 
to his honour, as servants; they come to us 
on his errands, the message they bring i: 
from him, and they serve the purposes 
interests of his kingdom. The gods we Gen 
tiles worship are inferior beings, therefore 
not gods, but these men belong to the su- 
preme Numen, to the most high God, who is 
over all men, over all gods, who made us all, 
and to whom we are all accountable. They 
are his servants, and therefore it is our dut 
to respect them, and hearken to them for 
their Master’s sake, and it is at our peril if 
we affront them.” [2.] “They show unto us 
the way of salvation.” Even the heathen ha¢ 
some notion of the miserable deplorable stats 
of mankind, and their need of salvation, an¢ 
it was what they made some enquiries after 
“Now,” saith she, “‘ these are the men 
show us what we have in vain sought for ir 
our superstitious profitless application to oui 
priests and oracles.” Note, God has, in th 
gospel of his Son, plainly shown us the way 
of salvation, has told us what we must de 
that we may be delivered from the misery te 
which by sin we have exposed ourselves. — 
But, (2.) How came this testimony from 
the mouth of one that had a spirit of divina 
tion? Is Satan divided against himself? 
Will he cry up those whose business it is t 
pull him down? We may take it either, [1.] 
As extorted from this spirit of divination fe 
the honour of the gospel by the power of 
God ; as the devil was forced to say of Christ 
(Mark i. 24): I know thee who thou art, th 
Holy One of God. The truth is sometimes 
magnified by the confession of its adversaries 
in which they are witnesses against them- 
selves. Christ would have this testimon 
the damsel to rise up in judgment again 
those at Philippi who slighted and persecuted 
the apostles ; though the gospel needed ne 


and 


4 ie a 


ake d ‘upon as an oracle in other things 
med the apostles God's servants. Or, 
.s designed by the evil spirit, that sub- 
fle serpent, to the dishonour of the gospel ; 
some think she designed hereby to gain 
eredit to herself and her prophecies, and so 
to increase her master’s profit by pretending 
to be in the interest of the apostles, who, she 
thought, had a growing reputation, or to 
eurry favour with Paul, that he might not 
separate her and her familiar. Others think 
that Satan, who can transform himself into 
an angel of light, and can say any thing to 
serve a turn, designed hereby to disgrace the 
zpostles; as if these divines were of the same 
raternity with their diviners, because they 
were witnessed to by them, and then the peo- 
ple might as well adhere to those they had 
been used to. Those that were most likely 
fo receive the apostles’ doctrine were such as 
were prejudiced against these spirits of di- 
‘ination, and therefore would, by this testi- 
mony, be prejudiced against the gospel; and, 
as for those who regarded these diviners, the 
devil thought himself sure of them. 
II. Christ caused them to be taken notice 
of, by giving them power to cast the devil 
put of this damsel. She continued many days 
clamouring thus (v. 18); and, it should seem. 
Paul took no notice of her, not knowing but 
it might be ordered of God for the service of 
his cause, that she should thus witness con- 
cerning his ministers; but finding perhaps 
at it did them a prejudice, rather than any 
service, he soon silenced her, by casting the 
devil out of her. 1. He was grieved. It 
troubled him to see the damsel made an 
nstrument of Satan to deceive people, and 
lo see the people imposed upon by her divi- 
tions. It was a disturbance to him to hear 
sacred truth so profaned, and good words 
come out of such a wicked mouth with such 
an evil design. Perhaps they were spoken in 
an ironical bantering way, as ridicuiing the 
apostles’ pretensions, and mocking them, as 
when Christ’s persecutors complimented him 
with Hail, king of the Jews ; and then justly 
might Paul be grieved, as any good man’s 
heart would be, to hear any good truth of 
God bawled out in the streets in a canting 
leering way. 2. He commanded the evil spirit 
fo come out of her. He turned with a holy 
dignation, angry both at the flatteries and 
at the reproaches of the unclean spirit, and 
said, I command thee in the name of Jesus 
rist to come out of her; and by this he 
ll show that these men are the servants of 
2 living God, and are able to prove them- 
ives so, without her testimony: her silence 
demonstrate it more than her speaking 
ddo. Thus Paul shows the way of sal- 
‘ton indeed, that itis by breaking the power 
‘Satan, and chaining him up, that he may 
it deceive the world (Rev. xx. 3), and that 
is salvation is to be obtained in the name of 
sus Christ only, as in his name the devil 
now cast out and by no other. It wasa 


iD 
- 


x 


“CHAP XVI) 


SS ssn 


: ct Philsppt. 
great blessing to the country when Christ by 
a word cast the devil out of those in whom 
ne frightened people and molested them. so 
that no man might pass by that way (Matt. viii. 
28); but it was a much greater kindness to 
the country when Paul now, in Christ’s name, 
cast the devil out of one who deceived people 
and imposed upon their credulity. Power 
went along with the word of Christ, before 
which Satan could not stand, but was forced 
to quit his holu, and in this case it was a 
strong hold: He came out the same hour. 

III. The masters of the damsel that was 
dispossessed caused them to be taken notice 
of, by bringing them before the magistrates 
for doing it, and laying it to their charge as 
their crime. The preachers of the gospel 
would never have had an opportunity of 
speaking to the magistrates if they had not 
been brought before them as evil doers. 
Observe here, 

1. That which provoked them was, that, 
the damsel being restored to herself, her mas- 
ters saw that the hope of their gain was gone, 
v.19. See here what evil the love of money 
is the root of ! If the preaching of the gospel 
ruin the craft of the silversmiths (ch. xix. 24) 
much more the craft of the soothsayers ; and 
therefore here is a great outcry raised, when 
Satan’s power to deceive is broken: the 
priests hated the gospel because it turn- 
ed men from the blind service of dumb 
idols, and so the hope of their gains was 
gone. ‘The power of Christ, which appeared 
in dispossessing the woman, and the great 
kindness done to her in delivering her out of 
Satan’s hand, made no impression upon them 
when they apprehended that they should 
hereby lose money. 

2. The course they took with them was to 
incense the higher powers against them, as 
men fit to be punished: They caught them as 
they went along, and, with the utmost fury 
and violence, dragged them into the market- 
place, where public justice was administered. 
(1.) They brought them to the rulers, their 
justices of peace, to do by them as men taken 
into the hands of the law, the duumviri. (2.) 
From them they hurried them fo the magis- 
trates, the pretors or governors of the city, rote 
azparnyoic—the officers of the army, so the 
word signifies ; but it is taken in general for 
the judges or chief rulers: to them they 
brought their complaint. 

3. The charge they exhibited against them 
was that they were-the troublers of the land, 
v.20. They take it for granted that these 
men are Jews, a nation at this time as much 
an abomination to the Romans as they had 
long ago been to the Egyptians. Piteous was 
the case of the apostles, when it was turned 
to their reproach that they were Jews, and 
yet the Jews were their most violent perse- 
cutors! (1.) The general charge against thera 
is that they troubled the city, sowed discord, 
and disturbed the public peace, and occa- 
sioned riots and tumults, than which nothing 


: 


Persecution 


i 


oer * he ar. Peal” BIE Hy. ft oe? ro 


7 TR, TP eRe hs fk a eee a et Pees 


could be more false and unjust, as was Ahab’s 

character of Elijah (1 Kings xviii. 17): Art 
thow he that troubleth Israel? If they troubled 
the city, it was but like the angel’s troubling 
the water of Bethesda’s pool, in order to 


healing—shaking, in order to a happy settle- | selves or were in confederacy Be path: set 


ment. Thus those that rouse the sluggards 
are exclaimed against for troubling them. 
(2.) The proof of this charge is their teaching 
customs not proper to be admitted by a Ro- 
man colony, v. 21. The Romans were always 
very jealous of innovations in religion. Right 
or wrong, they would adhere to that, how vain 
soever, which they had received by tradition 
from their fathers. No foreign nor upstart 
deity must be allowed, without the approba- 
tion of the senate; the gods of their country 
must be their gods, true or false. ‘This was 
one of the laws of the twelve tables. Hath 
a nation changed their gods? It incensed 
them against the apostles that they taught a 
religion destructive of polytheism and idola- 
try, and preached’ to them to turn from those 
vanities. This the Romans could not bear: 
“If this grow upon us, in a little while we 
shall lose our religion.” 


IV. The magistrates, by their prcceed-| Jeremiah was let down (Jer. xxxviii. 6); < nd 


ings against them, caused them to De iaken 
notice of. 

1. By countenancing the persecution they 
raised the mob upon them (v. 22): The mul- 
titude rose up together against them, and were 
ready to pull them to pieces. It has been 
the artifice of Satan to make God’s minis 
ters and people odious to the commonalty, 
by representing them as dangerous men, 
who aimed at the destruction of the consti- 
tution and the changing of the customs, when 
really there has been no ground for such an 
ee 

By going on to an execution they fur- 
i represented them as the vilest malefac- 
tors: They rent off their clothes, with rage 
and fury, not having patience till they were 
taken off, in order to their being scourged. 
This the apostle refers to when he speaks 
of their bemg shamefully treated at Philippi, 
1 Thess. ii. 2. The magistrates commanded 
that they should be whipped as vagabonds, 
by the lictors or beadles who attended the 
preetors, and carried rods with them for that 
purpose; this was one of those three: times 
that Paul was beaten with rods, according to 
the Roman usage, which was not under the 
tompassionate limitation of the number of 
stripes not to exceed forty, which was pro- 
vided by the Jewishlaw. It is here said that 
they laid many stripes upon them (v. 23), 
without counting: how many, because they 
seemed vile unto them, Deut. xxv. 3. Now, 
one would think, this might have satiated 
their cruelty; if they must be whipped, 
surely they must be discharged. No, they 
are imprisoned, and it is probable the pre- 
sent purpose was to try them for their lives, 
and put them to death; else why should there 
be such care taken to prevent tneir escape? 


THE ACTS, 


noon-day, damp and cold, dirty, it is f 4 


ae oe 4 
el de ea: 


(1.) ge thar nade their co 
strict: They charged. the kee, 

safely, and have a hog ts a eo e a 
them, as if they were dangerous m« 
either would venture to break p 


would attempt to rescue them. Thos d Hh 
endeavoured to render them odious, that ey 
might justify themselves. in the base usage 
they had given them. (2.) The jailer m 
their confinement very severe (v. 24) : 
received such a charge, tho he might he 
kept them safely enough in the outer r 
yet he thrust them ato thet mner prison. — H 
was sensible that the magistrates Pad ag 
indignation against these men, and were in. 
clined to be severe with them, and therefo 
he thought to ingratiate himself with them 
by rege his we ates e against ther 
to the uttermost. en magistrates 2 
cruel, it isno wonder that thé officers un 
them: are so too. He them into the inn 
prison, the dungeon, into: which none w 
usually put but condemned malefactors, ¢ 


de 
: 


and every way offensive, like that into wh 


as if this were not en! , he made thein J 
fast in the stocks. Perhaps, having he 1 
report of the escape of the preachers of ti 
gospel out of prison, when the doors were fas 
barred (ch. v. 19; xii. 9), he thought I 
would be wiser than other jailers had b 
and therefore would effectually secure t! 
by fastening them in the ee and 
were not the first of God’s messengers t 
had their feet in the stocks ; miah y 
so treated, and publicly too, in the high gat 
of Benjamin (Jer. xx. 2); Joseph had hi 
feet hurt with fetters, Ps. ev. 18. Oh whi 
hard usage have God’s servants met with 
as in the former days, so in the latter times 
Witness the Book of Martyrs, martyrs i 
queen Mary’s time. 


ie 


25 And at midnight Paul an 
Silas prayed, and sang praises unt 
God: and the prisoners heard ther 
26 And suddenly there was a 9 
earthquake, so that the foundation 
of the prison were shaken: and 1 
mediately all the doors were opene 
and every one’s bands were loose 
27 And the keeper of the p isc 
awaking out of his sleep, and s 
the prison doors open, he drew ou 
his sword, and would have kille 
himself, supposing that the prisc 
had been fled. 28 But Paul criet 
with a loud voice, saying, Do thysel 
no harm: for we are all as 
Then he called for a light, and 


in, and came trembling, 


re Paul and Silas, 
ught them out, and said, 
rs, what must I do to be saved? 
nd they said, Believe on the 
Jesus Christ, and thou shalt 


be saved, and thy house. 32 And 
fhey spake unto him the word of the 
Lord, and to all that were in his 


house. 33 And he took them the 
same hour of the night, and washed 
their stripes; and was baptized, he 
and all his, straightway. 34 And 
when he had brought them into his 
house, he set meat before them, and 
rejoiced, believing in God with all 
his house. 

_ We have herethe designs of the persecutors 
of Paul and Silas baffled and broken. 

_I. The persecutors designed to dishearten 
ad discourage the preachers of the gospel, 
wind to make them sick of the cause and 
eary of their work; but here we find them 
th hearty and heartened. 

_1. They were themselveshearty, wonderfully 
earty; never were poor prisoners so truly 
an nor so far from laying their hard usage 
‘oheart. Let us consider what their case was. 
Phe pretors among the Romans hadrodscar- 
ried before them, and axes bound upon them, 
the fascesand secures. Now they had felt the 
smart of the rods, the ploughers had ploughed 


y 


ion their backs, and made long furrows. The 
nany stripes they had laid upon them were 
ery sore, and one might have expected to 
lear them complaining of them, of the raw- 
less and soreness of their backs and shoul- 
s. Yet this was not all; they had reason 
fo fear the axes next. Their Master was first 
scourged and then crucified ; and they might 
pect thesame. In the mean timethey were 
e inner prison, their feet in the stocks, 
h, some think, not only held them, but 
rt them; and yet, at midnight, when they 
ould have been trying, if possible, to get 
i little rest, they prayed and sang praises to 
sod. (1.) They prayed together, prayed to 
od to support them and comfort them in 
heir afflictions, to visit them, as he did Jo- 
jeph in the prison, and to be with them,— 
prayed that their consolations in Christ might 
ound, as their afflictions for him did,— 
ed that even their bonds and stripes 
light turn to the furtherance of the gospel,— 
prayed for their persecutors, that God would 
orgive them and turn their hearts. This 
not at an hour of prayer, but at mid- 
it; it was not in a house of prayer, but 
a dungeon; yet it was seasonable to pray, 
the prayer was acceptable. As in the 
rk, so out of the depths, we may cry unto 
od. Noplace, no time, amiss for prayer, 
the heart be lifted up to God. Those that 
re companions m suffering should join in 


30} pra 


SAA ek 3 
ET) 
2 . 


Is any afflicted ? Let him pray. 

No trouble, how grievous soever, should in- 
dispose us for prayer. (2.) They sang praises 
to God. They praised God; for we must 
in every thing give thanks. We never want 
matter for praise, if we do not want a heart. 
And what should put the heart of a child of 
God out of tune for this duty if a dungeon 
and a pair of stocks will not do it? They 
praised God that they were counted worthy 
to suffer shame for his name, and that they 
were so wonderfully supported and borne up 
under their sufferings, and felt divine conso- 
lations so sweet, so strong, in their souls- 
Nay, they not only praised God, but they sang 
praises to him, m some psalm, or hymn, or 
spiritual song, either one of David’s, or some 
modern composition, or one of their own, 
as the Spirit gave them utterance. As our 
rule is that the afflicted should pray, and 
therefore, being in affliction, they prayed; so 
our rule is that the merry should sing psalms 
(James v. 13), and therefore, beimg merry in 
their affliction, merry after a godly sort, they 
sang psalms. This proves that the singing of 
psalms is a gospel ordinance, and ought to 
be used by all good Christians; and that it 
is instituted, not only for the expressing of 
their joys in a day of triumph, but for the 
balancing and relieving of their sorrows in 
a day of trouble. It was at midnight that 
they sang psalms, according to the example 
of the sweet psalmist of Israel (Ps. cxix. 62)- 
At midnight will I rise to give thanks unto 
thee. (3.) Notice is here taken of the cir- 
cumstance that the prisoners heard them. If 
the prisoners did not hear them pray, yet 
they heard them sing praises. [1.] It inti- 
mates how hearty they were in singing praises 
to God; they sang so loud that, though they 
were in the dungeon, they were heard all the 
prison over; nay, so loud that they woke 
the prisoners: for we may suppose, being at 
midnight, they were all asleep. We should 
sing psalms with all our heart. The saints 
are called upon to sing aloud upon their beds, 
Ps. exlix. 5. But gospel grace carries the 
matter further, and gives us an example of 
those that sang aloud in the prison, in the- 
stocks. [2.] Though they knew the prisoners 
would hear them, yet they sang aloud, as those 
that were not ashamed of their Master, nor 
of his service.» Shall those that would sing 
psalms in their families piead, im excuse for 
their omission of the duty, that they are 
afraid their neighbours should hear them, 
when those that sing profane songs roar them 
out, and care not who hears them? ([3.] 
The prisoners were made to hear the prison- 
songs of Paul and Silas, that they might be 
prepared for the miraculous favour shown to 
them all for the sake of Paul and Silas, when 
the prison-doors were thrown open. By this 
extraordinary comfort with which they were 
filled it was published that he whom they 
preached was the consolation of Israel. Let 
the prisoners that mean to oppose him bear 


yer. 


ca 


Conversion of the 


faithful to him hear and triumph, and take of 
the comfort that is spoken to the prisoners of 
hope, Zech. ix. 12. 

2. God heartened them wonderfully by 
nis signal appearances for them, v. 26. (1.) 
There was immediately a great earthquake; 
how far it extended we are not told, but it 
was such a violent shock in this place that 
the very foundations of the prison were shaken. 
While the prisoners were hearkening to the 
midnight devotions of Paul and Silas, and 
perhaps laughing at them and making a jest 
of them, this earthquake would strike a ter- 
yor upon them, and convince them that those 
men were the favourites of Heaven, and such 
as God owned. We had the house of prayer 
shaken, in answer to prayer, and asa token of 
God’s acceptance of it, ch. iv. 31. Here the 
prison shaken. 'The Lord was in these earth- 

uakes, to show his resentment of the in- 
ignities done to his servants, to testify to 
those whose confidence is in the earth the 
weakness and instability of that in which they 
confide, and to teach people that, though 
the earth be moved, yet they need not fear. (2.) 
The prison-doors were thrown open, and the 
prisoners’ fetters were knocked off: Every 
man’s bands were loosed. Perhaps the prison- 
ers, when they heard Paul and Silas pray 
and sing psalms, admired them, and spoke 
honourably of them, and said what the dam- 
sel had said of them, Surely, these men are the 
servants of tie living God. 'To recompense 
them for, and confirm them in, their good 
opinion of them, they share in the miracle, 
and have their bands loosed ; as afterwards 
God gave to Paul all those that were in the 
ship with him (ch. xxvii. 24), so now he gave him 
all those that were in the prison with him. 
God hereby signified to these prisoners, 
as Grotius observes, that the apostles, in 
preaching the gospel, were public blessings 
to mankind, as they proclaimed liberty to the 
captives, and the opening of the prison-doors to 
those that were bound, Isa. 1xi.1. Et per eos 
solvi animorum vincula—and as by them the 
bonds of souls were unloosed. 

II. The persecutors designed to stop the 
progress of the gospel, that no more might 
embrace it; thus they hoped to ruin the 
meeting by the river side, that no more hearts 
should be opened there; but here we find 
converts made in the prison, that house 
turned into a meeting, the trophies of the 
gospel’s victories erected there, and the 
jailer, their own servant, become a servant 
of Christ. It is probable that some of the 
prisoners, if not all, were converted; surely 
the miracle wrought on their bodies, in 
loosing their bands, was wrought on their 
souls too. See Job xxxvi. 8.—10; Ps. evii. 
14, 15. But-it is only the conversion of the 
jailer that is recorded. 

1. He is afraid he shall lose his life, and 
Paul makes him easy as to this care, v. 27, 
ze. (1.) He awoke out of his sleep. 


It is} 


' 
+ 


‘ ’ rs pi "F Alain 
THE ACTS. 
and tremble before him ; let those that are! probable that the sh 


woke him and the ope f 
doors, and the prisoners’ expre: 
and amazement, when in the dark the 
their bands loosed, and called to | 
another what they felt: this was en 
awaken the jailer, whose place required th 
he should not be hard to wake. This v 
him out of his sleep signified the awaken 
of his conscience out of its spiritual slum) 
The call of the gospel is, Awake, thou 
sleepest (Eph. v. 14), like that of Jonah, i. 6, 
(2.) He saw the prison-doors open, and sup- 
posed, as well he might, that the prisoners 
had fied; and then what would become | 
him? He knew the Roman law in that 

and it was executed not long ago upon th 
keepers out of whose hands Peter escaped, 
ch. xii. 19. It was according to that of the 
prophet, 1 Kings xx. 39, 42, Keep this man > 
of he be missing, thy life shali go for his life. 
The Roman lawyers after this, in their 
readings upon the law; De custodia reorum—_ 
The custody of criminals (which appoints tha 
the keeper should undergo the same punish- 
ment that should have been inflicted on the 
prisoner if he let him escape), take care ta 
except an escape by miracle. (3.) In his 
fright he drew his sword, and was going to 
kill himself, to prevent a more terrible death, 
an expected one, a pompous ignominioug 
death, which he knew he was liable to for 
letting his prisoners escape and not looking 
better to them; and the extraordinarily strict 
charge which the magistrates gave him con- 
cerning Paul and Silas made him conclude” 
they would be very severe upon him if they 
were gone. ‘Ihe philosophers generally al- 
lowed self-murder. Seneca prescribes it as 
the last remedy which those that are in 
distress may have recourse to. ‘The Stoics, 
notwithstanding their pretended conquest of 
the passions, yielded thus far to them. And 
the Epicureans, who indulged the pleasures 
of sense, to avoid its pains chose rather to 
put an end toit. ‘This jailer thought the 
was no harm in anticipating his own death 
but Christianity proyes itself to be of God 
by this, that it keeps us to the law of our 
creation—revives, enforces, and establishes 
it, obliges us to be just to our own lives, and 
teaches us cheerfully to resign them to ow 
graces, but courageously to hold them out 
against our corruptions. (4.) Paul stoppe: 
him from: his proceeding against himsell 
(v. 28): He cried with a loud voice, not only 
to make him hear, but to make him heed, 
saying, Do not practise any evil to thyself; 
Do thyself noharm. All the cautions of 
word of God against sin, and all appearances 
of it and approaches to it, have this tendency. 
“ Do thyself no harm. Man, woman, do not 
wrong thyself, nor ruin thyself; hurt not 
thyself, and then none else can hurt thee; 
do not sin, for nothing else can hurt thee. 
Even as to the body, we are cautioned 
against those sins which do harm to it, 8 ad 


Re 


yy ie al al 
5. to hate our own flesh, but to 
d cherish it. The jailer needs not 
called to an account for the escape 
soners, for they are allhere. It was 
tt some of them did not slip away, 
the prison-doors were opened, and 
aey were loosed from their bands ; but their 
mazement held them fast, and, being sen- 
e it was by the prayers of Paul and Silas 
aat they were loosed, they would not stir 
nless they stirred; and God showed his 
ower in binding their spirits, as much as 
) loosing their feet. 
2. He is afraid he shall lose his soul, and 
makes him easy as to this care too. 
ne concern leads him to another, and a 
ch greater; and, being hindered from 
tening himself out of this world, he be- 
ins to think, if he had pursued his intention, 
hither death would have brought him, and 
aat would have become of him on the 
ther side death—a very proper thought for 
as have been snatched as a brand out 


iod, that was sent to convince, in order to 
being a Comforter, struck a terror upon 
1, and startled him. Whether he took 
2 to shut the prison-doors again we are 
ot told. Perhaps he forgot this as the 
nan of Samaria, when Christ had im- 
ed convictions on her conscience, left her 
ifer-pot and forgot her errand to the well; 
he called for a light with all speed, and 
’ m to the inner prison, and came 
embling to Paul and Silas. Those that 
2 Sin set in order before them, and are 
le to know their abominations, cannot 
ut tremble at the apprehension of their 
ery and danger. ‘Ihis jailer, when he 
as thus made to tremble, could not apply 
2 More proper person than to Paul, for it 
d once been his own case; he had been 
€ a persecutor of good men, as this jailer 
—had cast them into prison, as he 
f them—and when, like him, he was 
sensible of it, he trembled, and was 
shed; and therefore he was able to 
the more feelingly to the jailer. 

.) In this consternation, he applied to 
il and Silas for relief. Observe, [1.] How 
erent and respectful his address to themis : 
alled for a light, because they were in the 
, and that they might see what a fright 
s in; he fell down before them, as one 
at the badness of his own condition, 
‘ready to sink under the load of his 
because of it; he fell down before 
as one that had upon his spirit an awe 
m, and of the image of God upon them, 
f their commission from God. It is 
ble that he had heard what the damsel 
i of them, that they were the servants of 


Ss 


the living God, who showed to them the way 
of salvation, and as such he thus expressed 
his veneration for them. He fell down be- 
fore them, to beg their pardon, as a penitent, 
for the indignities he had done them, and to 
beg their advice, as a supplicant, what he 
should do. He gave them a title of respect, 
Sirs, cvptoc—lords, masters ; just now it was, 
Rogues and villains, and he was their mas- 
ter; but now, Sirs, lords, and they are his 
masters. Converting grace changes people’s 
language of and to good people and go-d 
ministers; and, to such as are thoroughly 
convinced of sin, the very feet of those that 
bring tidings of Christ are beautiful; yea, 
though they are disgracefully fastened in the 
stocks. [2.] How serious his enquiry is: 
What must I do to be saved? First, His 
salvation is now his great concern, and lies 
nearest his heart, which before was the 
furthest thing from his thoughts. Not, 
What shall I do to be preferred, to be rich 
and great in the world? but, What shall I do 
to be saved? Secondly, He does not enquire 
concerning others, what they must do; but 
concerning himself, ‘ What must I do?” 
It is his own precious soul that he is in care 
about: Let others do as they please; tell 
me what I must do, what course I must 
take.”” Thirdly, Heis convinced that some-~ 
thing must be done, and done by him too, 
in order to his salvation; that it is not a 
thing of course, a thing that will do itself, 
but a thing about which we must strive, 
wrestle, and take pains. He asks not, “‘ What 
may be done for me?” but, “ What shall I 
do, that, being now in fear and trembling, 
I may work out my salvation?” as Paul 
speaks in his epistle to the church at Phi- 
lippi, of which this jailer was, perhaps with 
respect to his trembling enquiry here, inti- 
mating that he must not only ask after 
salvation (as he had done), but work ont 
his solvation with a holy treméling, Phil 
il. 12. Fourthly, He is willing to do any 
thing: “Tell me what I must do, and I am 
here ready to doit. Sirs, put me into any 
way, if it be but the right way, and a_sure 
way; though narrow, and thorny, and up- 
hill, yet I will walk init.” Note, Those who 
are thoroughly convinced of sin, and truly 
concerned about their salvation, will sur- 
render at discretion to Jesus Christ, will 
give him a blank to write what he pleases, 
will be glad to have Christ upon his own 
terms, Christ upon any terms. Fifthly, He 
is inquisitive what he should do, is desirous 
to know what he should do, and asks those 
that were likely to tell him. Jf you will 
enquire, enquire ye, Isa. xxi. 12. Those that 
set their faces Zionward must ask the way - 
thither, Jer. 1. 5. We cannot know it of 
ourselves, but God has made it known to us 
by his word, has appointed his ministers toe 
assist us in consulting the scriptures, and 
has promised to give his Holy Spirit to these 
that ask him, to be their guide in the way of 


Conversion of tise 
selvation. Sixthly, He brought them ou’, to 
put this question ‘to them, that their answer 
might not be by duress or compulsion, but 
that they might prescribe to him, though he 
was their keeper, with the “same liberty as 
they did to others, He brings them out of 
the dungeon, in hopes they will bring him 
out of a much worse. 

(3.) They very readily directed him what 
he must do, v. 31. They were always ready 
to answer such enquiries ; though they are 
eold, and sore, and sleepy, they do not ad- 
journ this cause to a more convenient time 
and place, do not bid him come to them the 
next sabbath at their meeting-place by the 
river side, and they will tell him, but they 
strike while the iron is hot, take him now 
when he is in a good mind, lest the conviction 
should wear off. Now that God begins to 
work, it is time for them to’set in as workers 
together with God. 'They do not upbraid 
him with his rude and ill carriage towards 
them, and his gomg beyond his warrant; all 
this is forgiven and forgotten, and they are 
as glad to show him the way to heaven as the 
best friend they have. They did not triumph 
over him, though he trembled; they gave 
him the same directions they did to others, 
Believe in the Lord Jesus Christ. One would 
think they should have said, “ Repent of thy 
abusing us, in the first place.” No, that is 
overlooked and easily passed by, if he will 
but believe in Christ. This is an example to 
ministers to encourage penitents, to meet 
those that are coming to Christ and take 
them by the hand, not to be hard upon any 
for unkindness done to them, but to seek 
Christ’s honour more than their own. Here 
is the sum of the whole gospel, the covenant. 


THE ACTS. 


of grace in a few words: Believe in the Lord : 


Jesus Christ, and thow shalt be saved, and thy 
house. Here is, [1.] The happiness ‘pro- 
mised: “ Thou shalt be saved; not only 
rescued from eternal ruin, but brought to 
eternal life and blessedness. Though thou 
art a poor man, an under-jailer or turnkey, 
mean and of low condition in the world, yet 
this shall be no bar to thy salvation. Though 
a great sinner, though a persecutor, yet thy 
heinous transgressions shall be all forgiven 
through the merits of Christ; and thy hard 
embittered heart shall be softened and sweet- 
ened by the grace of Christ, and thus thou 
shalt neither die for thy crime nor die of thy 
disease.” [2.] The condition required: Be- 
Neve in the Lord Jesus Christ. We must 
admit the record that God hath given in his 
gospel concerning his Son, and assent te it 
as faithful, and well worthy of all acceptation. 
We must approve the method God has taken 
of reconciling the world to himself by a Me- 
diator ; and accept of Christ as he is offered 
to us, and give up ourselves to be ruled and 
taught and saved by him. This is the only 
way and a sure way to salvation. No other 
way of salvation than by Christ, and no other 
way of our being saved by Christ than by 


po. 2 EE ee 


m him; and 


believing Jang 
short if we take this way, for it is th 
that God has appointed, and he is fa 


that has promised. It is the gos ; 
to be preached to creature, He that 
lieves shall be saved. {3.] The extension 
this to his family: Thou shalt be saved, and 
house ; that is, “‘ God will be in Chnst a 
to thee and to thy seed, as he was to Abr 
ham. Believe, and salvation shall ¢ net 
thy house, as Luke xix. 9. ose of thy 
house that are infants shall be admitted inte 
the visible church with thee, and thereby 
put into a fair way for salvation; those t 
are grown up shall have the means of salva 
tion brought to them, and, be they ever : 
many, let them believe in Jesus Christ | 
they shall be saved; they are all weleom 
Christ upon the same terms.” " 
{4.) They proceeded to instruct him am 
his family in the doctrine of Christ (v. 32 
They spoke unto him the word of the Loi 
He was, for aught that appears, an utt 
stranger to Christ, and therefore it is requisit 
he should be told who this Jesus is, that h 
may believe in him, John ix. 36. And, t 
substance of the matter lying in a little com 
pass, they soon told him enough to make hi 
being baptized a reasonable service. Christ’ 
ministers should have the word of the Lor 
so ready to them, and so richly dwelling 
them, as to be able to give instructions 6 
hand to any that desire to hear and i 
them, for their direction inthe way of salve 
tion. They spoke the word not only to hin 
but to all that were in his house. Masters: 
families should take care that all under the 
charge partake of the means of knowledg 
and grace, and that the word of the Lor 
spoken to them; for the souls of the po 
servants are as precious as those of th 
masters, and are bought with the same p 
{5.) The jailer and his family were imm 
diately baptized, and thereby took upon # 
the profession of Christianity, submitted 
its laws, and were admitted to its privile, 
upon their declaring solemnly, as the eunwi 
did, that they believed that Jesus Christ 
the Son of God: He was baptized, he and. 
his, straightway. Neither he nor any o! 
family desired time to consider whethe 
should come into baptismal bonds o 
nor did Paul and Silas desire time tot 
sincerity and to consider whether they she 
baptize them or no. But the Spirit o 
worked such a strong faith in them, allo 
sudden, as superseded further debate; and 
Paul and Silas knew by the Spirit that it was 
a work of God that was wrought in thei 
so that there was no occasion for dem 
This therefore will not justify such precip 
tion in ordinary cases. 1 
(6.) 'The jailer was hereupon very respect 
ful to Paul and Silas, as one that v no 
how to make amends for the injury be h 
done to them, much less for the kindness Be 
had received from them: He ‘feck them tha 


& 


' 


our of the night, would not let them lie 
ate longer in the immer prison; but, 
1.7 He washed their stripes, to cool them, 
3 } abate the smart of them; to clean them 
from the blood which the stripes had fetched. 
It is probable that he bathed them with some 
healing liquor, as the good Samaritan helped 
the wounded man by pouring in oil and wine. 
{2.] He brought them into his house, bade 
them welcome to the best room he had, and 
prepared his best bed for them. Now nothing 
was thought good enough for them, as before 
nothing bad enough. [3.] He set meat be- 
fore them, ‘such as his house would afford, 
and they were welcome to it, by which he 
expressed the welcome which his soul gave 
to the gospel. They had spoken to him the 
word of the Lord, had broken the bread of 
life to him and his family; and he, having 
reaped so plentifully of their spiritual things, 
thought it was but reasonable that they 


‘CHAL. XVI 


~) 


released. 
to Paul, The magistrates have sent 
to let you go: now therefore depart, 
and go in peace. 37 But Paul said 
unto them, They have beaten us 
openly uncondemned, being Romans, 
and have cast ws into prison; and 
now do they thrust us out privily? 
nay verily ;, but let them come them- 
selves and fetch us out. 38 And the 
serjeants told these words unto the 
magistrates: and they feared, when 
they heard that they were Romans. 
39 And they came and besought 
them, and brought them out, and de- 
sired them to depart out of the city 
40 And they went out of the prison, 
and entered into the house of Lydia: 


should reap of his carnal things, 1 Cor. ix.11.}and when they had seen the brethren, 


What have we houses and tables for but as 
we have opportunity to serve God and) his 
people with them? ; 

(7.) The voice of rejoicing witm tnat of 


salyation was heard im the jailer’s house; ,and Silas out of prison v. 35, 36. 


never was such a truly merry night kept 
there before: He rejoiced, believing in God, 
with all his house. There was none in his 


house that refused to be baptized, and so 
‘made a jar in the harmony; but they were 
i 


unanimous in embracing the gospel, whick 
added much to the joy. Or it may be read, 
He, believing in. God, rejoiced all the house 
over ; wavocxi—he went to every apartment, 
expressing his: joy. Observe, ty His be- 
ving in Christ is called believing in God, 


; 


they comforted them, and departed. 


In these verses we have, 

I. Orders sent for the discharge of Paul 
I. The 
magistrates that had so basely abused them 
the day before gave the orders; and their 
doing it so early, as soon as it was day, inti- 
mates that either they were sensible the ter. 
ific earthquake they felt at midnight was in. 
‘tended to plead the cause of their prisoners, 
or their consciences had smitten them for 
what they had done and made them very un- 
easy. While the persecuted were singing in 
the stocks, the persecutors were full of toss- 
ings to and fro upon their beds, through an- 


which intimates that Christ is God, and that }guish of mind, complaining more of the 


e design 


ods, Deut. xiii. 2) that it has a direct ten- 
ency to bring us to God. [2.] His faith 
produced joy. Those that by faith have 
iven up themselves to God in Christ as 
heirs have a great deal of reason to rejoice. 
‘The eunuch, when he was converted, went on 
his way rejoicing; and here the jailer re- 
joi The conversion of the nations is 
poken of in the Old Testament as their re- 
joicing, Ps. lxvii. 4; xevi.11. For, believing, 
le rejoice with joy wnspeakable, and full of 
ory. Believing in Christ is rejoicing in 
hrist. [3.] He signified his joy to all 
bout him. Out of the abundance of the joy 
| his heart, his mouth spoke to the glory of 
sod, and their encouragement who believed 
a God too. Those who have themselves 

ed the comforts of religion should do 
What they can to bring others to the taste of 

mi. es cheerful Christian should make } 


; 35 And when it was day, the ma- 
rates sent the serjeants, saying, 
uet those men go. 36 And the 

er of the prison told this saying 


of the gospel is so far from being} lashes of their consciences than the prisoners 
o draw us from God (saying, Go serve other| did of the lashes on their backs, and more in 


‘haste to give them a discharge than they 
were to petition for one. Now God caused his 
‘servants to be pitied of those that had carried 
them captives, Ps. evi. 46. The magistrates 
sent sergeants, paBdovyouc—those that had the 
rods, the vergers, the tipstaves, the beadles, 
those that had been employed in beating 
them, that they might go and ask them for- 
giveness. ‘The order was, Let those men go 
It is probable that they designed further mis. 
chief to them, but God turned their hearts, 
and, as he had made their wrath hitherto to 
praise him, so the remainder thereof he did 
restrain, Ps. lxxvi.10. 2. The jailer brought 
‘them the news (@. 36): The magistrates have 
sent to let you go. Some think the jailer had 
betimes transmitted an account to the magis- 
trates of what had passed in his house that 
night, and so had obtained this order for the 
discharge of his prisoners: Now therefore de- 
part. Not that he was desirous to part with 
them as his guests, but as his prisoners ; they 
shall still be weleome to his house, but he is 
glad they are at liberty from his stocks. God 
could by his grace as easily have converted 
the magistrates as thejailer, and have brought 


lay A erae Vantaa eee a eR 


ee Sy ee ee ee eee ‘ 
\ 


Oe ea OS, SRS Tf PP) Ee Peer Coy ee 


Poul ani Silas { 


them to faith and\baptism; but God hath 
chosen the poor of this world, James ii. 5. 

II. Paul’s insisting upon the breach of 
privilege which the magistrates had been 
guilty of, v. 37. Paul said to the sergeants, 
“ They have beaten us openly, uncondemned, 
being Romans, and have cast us into prison 
against alllaw and justice, and now do they 
thrust us out privily, and think to make us 
amends with this for the injury done us? 
Nay verily ; but let them come themselves and 
fetch us out, and own that they have done us 
wrong.” Itis probable that the magistrates 
had some intimation that they were Romans, 
and were made sensible that their fury had 
carried them further than the law would bear 
them out; and that this was the reason why 
they gave orders for their discharge. Now 
observe, 

1. Paul did not plead this before he was 
beaten, though it is probable that it might 
have prevented it, lest he should seem to ve 
afraid of suffering for the truth which he had 
preached. ‘Tully, in one of his orations, 
against Verres, tells of one Ganius, who was 
ordered by Verres to be beaten in Sicily, that 
all the while he was under the lash he cried 
out nothing but Civis Romanus sum—I am 
a citizen of Rome; Paul did not do so; he 
had nobler things than this to comfort him- 
self with in his affliction. 

2. He did plead it afterwards, to put an 
honour upon his sufferings and upon the 
cause he suffered for, to let the world know 
that the preachers of the gospel were not such 
despicable men as they were commonly look- 
ed upon to be, and that they merited better 
treatment. He didit likewise to mollify the 
magistrates towards the Christians at Phi- 
lippi, and to gain better treatment for them, 
and beget in the people a better opinion of 
the Christian religion, when they saw that 
Paul had a fair advantage against their magis- 
trates, might have brought his action against 
them and had them called to an account for 
what they had done, and yet did not take the 
advantage, which was very much to the ho- 
nour of that worthy name by which he was 
called. Now here, 

(1.) Paul lets.them know how many ways 
they had run themselves into a premunire, 
and that he had law enough to know it. [1.] 
They had beaten those that were Romans; 
some think that Silas was a Roman citizen as 


well as Paul; others that this does not ne-; 


cessarily follow. Paul was a citizen, and 
Silas was his companion. Now both the lex 
Porcia and the lec Sempronia did expressly 
forbid liberum corpus Romani civis, virgis aut 
altis verberibus cedi—the free body of a Ro- 
man citizen to be beaten with rods or other- 
wise. Roman historians give instances of 


cities that had their charters taken from them | 


for indignities done to Roman citizens; we 


shall afterwards find Paul making use of this] even by the law of nations, and often im 
plea, ch. xxii. 25, 26. ‘io te!l them they had | human, against the Jaw of nature, but alway 
beaten those who were the messengers of! sinful. and against God’s law. 2. They came 


THE ACTS. 


3 
Christ and the favourites e 
have had no influence upon them 
them they have abused Roman ¢ 
put them into a fright: so common 
people to be more afraid of Czesar’s wrath 
of Christ’s. He that affronts a Rom 
gentleman, a nobleman, though igno 
and through mistake, thinks himself ¢ 
cerned to cry Peccavi—I have done wrong 
and make his submission; but he that p 
secutes a Christian because he belongs 
Christ stands to it, and thinks he may d 
securely, though God hath said, He tha 
toucheth them toucheth the apple of my eye, 
and Christ has warned us of the danger of 
offending his little ones. [2.) They hi 
beaten them uncondemned ; indicta cause 
without a fair hearing, had not calmly ex- 
amined what was said against them, much 
less enquired what they had to say for them- 
selves. It is a universal rule of justi 
Causd cognité possunt multi absolvi, incog- 
nitd nemo condemnari potest—Many may be 
acquitted in consequence of having had a hear- 
ing, while without a hearing no one can 
condemned. Christ’s servants would not have 
been abused as they have been if they and 
their cause might but have had an impartial 
trial. (3.] It was an aggravation of this thai 
they had done it cpenly, which, as it was s¢ 
much the greater disgrace to the sufferers, se 
it was the bolder defiance to justice and the 
law. [4.] They had cast them into prison 
without showing any cause of their commit- 
ment, and in an arbitrary manner, by a verbal 
order. [5.] They now thrust them out pri- 
vily; they had not indeed the impudence te 
stand by what they had done, but yet had noi 
the honesty to own themselves ina fault. 

(2.) He insists upon it that they shoul 
make them an acknowledgment of the 
error, and give them a public discharge, t 
make it the more honourable, as they ha 
done them a public disgrace, which made tha 
the more disgraceful: “ Let them come them 
selves, und fetch us out, and give a testimon 
to our innocency, and that we have done n¢ 
thing worthy of stripes or of bonds.” » It w 
not a point of honour that Paul stood thu 
sitfly upon, but a point of justice, and not 
himself so muchas to his cause: “ Let then 
come and stop the clamours of the people, b 
confessing that we are not the troublers 
the city.” in 

III. The magistrates’ submission, and t 
reversing of the judgment given against Pat 
and Silas, v. 38, 39. 1. The magistrat 
were frightened when they were told (thoug 
it may be they knew it before) that Paul w 
a Roman. They feared when they heard i 
lest some of his friends should inform th 
government of what they had done, and th 
should fare the worse for it. The proce 
ings of persecutors have often been i 


pa 
Poo 


, ey 


against them, sut to overlook the il- 
lity of what they had done and say no 
ore of it: they brought them out of the pri- 
on, 1, Owning that they were wrongfully put 
nto it, and desired them that they would 
eaceably and quietly depart out of the city. 
(hus Pharaoh and his servants, who had set 
xod and Moses at defiance, came to Moses, 
ind bowed down themselves to him, saying, Get 
hee owt, Exod. xi. 8. God can make the 
nemies ‘of his people ashamed of their envy 
nd enmity to them, Isa. xxvi. 11. Jerusa- 
em is sometimes made a burdensome stone 
o those that heave at it, which they would 
ladly get clear of, Zech. xii. 3. Yet, if the 
epentance of these magistrates had been sin- 
ere, they would not have desired them to 
lepart out of their city (as the Gadarenes 
lesired to be rid of Christ), but would have 
jourted their stay, and begged of them to 
sontinue in their city, to show them the way 
4 salvation. But many are convinced that 
Shristianity is not to be persecuted who yet 
ire not convinced that it ought to be em- 
raced, or at least are not persuaded to em- 
race it. ‘They are compelled to do honour 
Christ and his servants, to worship before 
ei feet, and to know that he has loved 
em (Rey. iii. 9), and yet do not go so far 
s to have benefit by Christ, or to come in for 
hare in his love. 
IV. The departure of Paul and Silas from 
Philippi, v. 40. They went out of the prison 
then they were legally discharged, and not till 
hen, though they were illegally committed, 
nd then, 1. They took leave of their friends : 
ey went to the ‘ious of Lydia, where pro- 
Jably the disciples had met to pray for them, 
d there they saw the brethren, or visited 
em at their respective habitations (which 
s soon done, they were so few) ; and they 
somforted them, by telling them (saith an an- 
t Greek commentary) what God had done 
‘or them, and how he had owned them in the 
ison. ‘They encouraged them to keep close 
Christ, and hold fast the profession of 
faith, whatever difficulties they might 
et with, assuring them that all would then 
d well, everlastingly well. Young con- 
s should have a great deal said to them 
comfort them, for the joy of the Lord will 
very much éheir strength. 2. They quitted 
e town: They departed. 1 wonder they 
Id do so; for, now that they had had 
an honourable discharge from their im- 
onment, surely they might have gone on 
least for some time in their work without 
er; but I suppose they went away upon 
principle of their Master’s (Mark i. 38). 
et us go into the next towns, that I may 
h there also, for therefore came I forth. 
ul and Silas had an extraordinary call to 
ilippi; and yet, when they have come 
ither, they see little of the fruit of their la- 
ond are soon driven thence. Yet they | ° 
Though the begin- 


ought them not to Wake advantage of 


Thessaloniea. 


saings here: were smail, the latter end greatly 


increased ; now they laid the foundation of a 
church at Philippi, which became very emi- 
nent, had its bishops and deacons, and people 


|that were more genereus to Paul than any 


other church, as Benes by his epistle to the 
Philippians, “GR: two b selves 25. et not mi- 
nisters be GesGheret though they see not 
the fruit of their labours presently ; the seed 

sown seems to be lost under the clods, but 
it shall come up again in a plentiful harvest 
in due time. 


CHAP. XVII. 


We have here a further account of the travels of Paul, and his 
services and sufferings for Christ. He was not like a candle 
upon a table, that gives light only to one room, but like the sun 
that goes its circuit to give light to many. He was called into 
Macedonia, a large kingdom, ch. xvi.9. He began with Philippi, 
because it was the first city he came to; but he must not confine 
himself to this. We have him here, I, Preaching and persecuted 
at Thessalonica, another city of Macedonia, yer. 1—9. II. Preach- 
ing at Berea, where he met with an encouraging auditory, but 
was driven thence also by persecution, ver. 10—15. III. Disput- 
ing at Athens, the famous university of Greece (ver. 16—21), and 
the account he gave of natural religion, for the conviction ot 
those that were addicted to polytheism and idolatry, and to lead 
them to the @hristian religion (ver. 22—31), together with the 
success of this sermon, ver. 32—34 


OW when they had passed 

through Amphipolis and Apol- 
lonia, they came to Thessalonica, 
where was a synagogue of the Jews; 
2 And Paul, as his manner was, 
went in unto them, and three sab- 
bath days reasoned with them out of 
the scriptures, 3 Opening and al- 
leging, that Christ must needs have 
suffered, and risen again from the 
dead; and that this Jesus, whom I 
preach unto you, is Christ. 4 And 
some of them believed, and consorted 
with Paul and Silas; and of the de- 
vout Greeks a great multitude, and 
of the chief women not a few. 5 
But the Jews which believed not, 
moved with envy, took unto them cer- 
tain lewd fellows of the baser sort, and 
gathered a company, and set all the 
city on an uproar, and assaulted the 
house of Jason, and sought to bring 
them out to the people. 6 And when 
they found them not, they drew 
Jason and certain brethren unto the 
rulers of the city, crying, These that 
have turned the world upside down 
are come hither also; 7 Whom 
Jason hath received: and these all 
do contrary to the decrees of Cesar, 
saying that there is another king, one 
Jesus. 8 And they troubled the 
people and the rulers of the city, 
when they heard these things. 9 And 
when they had taken security of Jason, 
and of the other, they let them go. 

“a eae 8—VI. 


Faul at 

Paul's two epistles to the Thessalonians, the 
first two he wrote by inspiration, give such a 
shining character of that church, that we can- 
not but be glad here im the history to meet 
with an account of the first founding of the 
church there. 

I. Here is Paul’s commg to Thessalo- 
nica, which was the chief city of ‘this 
country, called at this day Salonech, in the 
Turkish dominions. Observe, 1. Paul went 
on with his work, notwithstanding the il 
usage he had met with at Philippi; he did 
not fail, nor was discouraged. He takes no- 
tice of this in his first epistle to the church 
here (1 Thess. ii. 2): After we were shame- 
fully treated at Philippi, yet we were bold in 
our God to speak unto you the gospel of God. 
The opposition and persecution that he met 
with made him the more resolute. None of 
these things moved him; he could never 
have held ‘out, and held on, as he did, if he 
had not been animated by a spirit of power 
from on high. 2. He did but pass through 
Amphipolis and Apollonia, the former a city 
near Philippi, the latter near Thessalonica ; 
doubtless he was under divine direction, and 
was told by the Spirit @vho, as the wind, 
bloweth where he listeth) what places he 
should pass through, and what he -should 
-est in. Apollonia was a city of Illyricum, 
which, some think, illustrates that of Paul, 
that he had preached the gospel from Jerusa- 
lem, and round about unto Iilyricum (Rom. 
xv. 19), that is, to the borders of [llyricum 
where he now was; and we may suppose 
though he is said only to pass through these 
cities, yet that he staid so long in them as to 
publish the gospel there, and to prepare the 
way for the entrance of other ministers among 
them, whom he would afterwards send. 

Il. His preaching to the Jews first, in their 
synagogue at Thessalonica. He found a sy- 
nagogue of the Jews there (v. 1), which inti- 
mates that one reason why he passed through 
those other cities mentioned, and did not 
continue long in them, was because there 
were no synagogues in them. But, finding 
one in Thessalonica, by it he made his entry. 
1. It was always his manner to begin with 
the Jews, to make them the first offer of the 
gospel, and not to turn to the Gentiles till 
they had refused it, that their mouths might 
be stopped from clamouring against him be- 
cause he preached to the Gentiles; for if 
they received the gospel they would cheer- 
fully embrace the new converts; if they re- 
fused it, they might thank themselves if the 
apostles carried it to those that would hid it 
welcome. That command of beginning at 
Jerusalem was justly construed as a direc- 
tion, wherever they came, to begin with the 
Jews. 2. He met them in their synagogue 
on the sabbath day, in their place and at 
their time of meeting, and thus he would pay 
respect to both. Sabbaths and solemn as- 
sembiies are always very precious to those to 
whom Christ is precious, Ps. Ixxxiv. 10. It 


THE AGxs. 


is good being m the hous 
rch “This was Ch 
Panl’s 2s0.7 22, 2nd has bee 
all the saints, the good old | 
have walked in. 3. He ri 
out of the scriptures. re i os 
to receive the scriptures of tl —s ae 
ment: so far they were of a mind: I he: 
received the scripture, and therefore ‘ 
they had reason to reject Christ ; Paul 
ceived the scripture, and therefore saw g 
reason to embrace Christ. It was: 
requisite, in order to their conviction, th 
should, by reasoning with them, the § 
setting in with him, convince them that’ i 
inferences from the striptare were righ 
theirs were wrong. Note, The p 
the gospel should be both ; 
ing and rational; such Paul’s was, for h 
reasoned out of the scriptures: we must 
the scriptures for our foundation, our o 
and touchstone, and then reason ‘oat. ofl 
and upon them, and against those 
though they pretend zeal for the scriptures 
as the Jews did, yet wrest them to their ow 
destruction. Reason must not be set up i 
competition with the scripture, but * 
be made use of in explaining and a 
the scripture. 4. He ame 0 to ¢ 
three sabbath days successively. If pg 
not convince them the first sabbath, h 
try the second and the third; for 
must be upon precept, and: line upon line. G 
waits for sinners’ conversion, and so 
ministers; all the labourers come not ii 
the vineyard at the first hour, cme 1 
eall, nor are wrought upon so suddenl 
the jailer. 5. The drift and snaps 
preaching and arguing was to preve that. 
is the Christ; this was that which he op 
and alleged, v. 3. He first explaine 
thesis, and opened the terms, and then 
leged it, and laid it down, as that which | 
would abide by, and which he summ«e 
them in God’s name to subseribe to. P 
had an admirable method of disco urempg u 
showed he was himself both well appr 
the doctrine he preached and —— 
derstood it, and that he was fully assur 
the truth of it, and therefore he op 
like one that knew it, and eno it | 
that believed it. He showed xy: 
it was necessary the Messiah should, 9 
and die, and rise again, that the Old-Te 
ment prophecies concerning the Mess 
made it necessary he should. ri 
jection which the Jews made 
being the Messiah was his ignominiou: 
and sufferings. The cross of Christ 
the Jews a stumbling-block, because it did! 
no means agree with the idea they had ram 
of the Messiah; but Paul here alleges 
makes it out undeniably, not only that it 
possible he might be the Messiah, the 
suffered, but that, being the Messiah, 
necessary he should suffer. He could n 
made perfect but by sufferings; for, sc 


as at a ! 
1e could not have risen again from. 
This was what Christ himself in- 

upon (Luke xxiv. 26): Ought mot 
nist to have suffered these things, and to en- 
into his glory? And again (v. 46): Thus 
is written, and therefore thus it behoved 
Christ to suffer, and to rise from the dead. 
He must needs have suffered for us, because 
he could not otherwise purchase redemption 
us; and he must needs have risen again 
beeause he could not otherwise apply the 
vedemption to us. (2.) That Jesus is the 
Messiah: “This Jesus whom I preach unto 
you, and call upon you to believe in, is 
Christ, is the Christ, is the anointed of the 
Lord, is he that should come, and you are to 
look for no other; for God has both by his 
word and by his works (the two ways of his 
speaking to the children of men), by the 
scriptures and by miracles, and the gift of 


the Spirit to make both effectual, borne wit- 
ness to him.” Note, [1.] Gospel ministers 
should preach Jesus; he must be their prin- 
cipal subject ; their business is to bring peo- 
ple acquainted with him. (2.] That which 
we are to preach concerning Jesus is that he 
is Christ ; and therefore we may hope to be 
saved by him and are bound to beruled by him. 
' III. The success of his preaching there, v. 
4. 1. Some of the Jews believed, notwith- 

anding their rooted prejudices against 
Christ and his gospel, and they consorted 
with Paul and Silas: they not only asso- 
ciated with them as friends and companions, 
but they gave up themselves to their direc- 
bein as their spiritual guides ; they put them- 


selves into their possession as an inheritance 
nto the possession of the right owner, so 
he word signifies; they first gave themselves 
9 the Lord, and then to them by the will of 
rod, 2 Cor. viii. 5. They adhered to Paul 
and Silas, and attended them wherever they 
Note, Those that believe in Jesus 
hrist come into communion with his faith- 
ministers, and associate with them. 2. 
ny more of the devout Greeks, and of the 
chief women, embraced the gospel. ‘These 
were proselytes of the gate, the godly among 
‘Gentiles (so the Jews called them), such 
3, though they did not submit to the law of 
ses, yet renounced idolatry and immo- 
, worshipped the true God only, and 
did no man any wrong. ‘These were & 
evor"B\Anvec—the worshipping Gentiles ; 
in America'they call those of the natives 
are converted to the faith of Christ the 
praying Indians. These were admitted ‘to 
join with the Jews in their synagogue-wor- 
p. Of these a great multitude believed, 
of them than of the thorough-paced 
ews, who were wedded to the ceremonial 
And not a few of the chief women 
if the city, that: were devout and had a 
se of religion, embraced Christianity. Par- 
iar notice is taken of this, for an ex- 


ple to the ladies, the chief women, and an 


Thessulonica 
in the exercises of devotion and to submit 
themselves to the commanding power of 
Christ’s holy religion, in all the instances of 
it; for this intimates how acceptable it wiil 
be to God, what an honour to Christ, and 
what great mfluence it may have upon many, 
besides the advantages of it to their own 
souls. No mention is here made of their 
preaching the gospel to the Gentile idolaters at 
Thessalonica, and yet it is certain that they 
did, and that great numbers were converted ; 
nay, it should seem that of the Gentile con- 
verts that chureh was chiefly composed, 
though notice is not taken of them here; for 
Paul writes to the Christians there as having 
turned to God from idols (1 Thess. i. 9), and 
that at the first entering in of the apostles 
among them. 

IV. The trouble that was given to Paul 
and Silas at Thessalonica. Wherever they 
preached, they were sure to be persecuted ; 
bonds and afflictions awaited them in every 
city. Observe, 

1. Who were the authors of their trouble : 
the Jews who believed not, who were moved with 
envy, v. 5. ‘The Jews were in all places the 
most inveterate enemies to the Christians, 
especially to those Jews that turned Chris- 
tians, against whom they had a particular 
spleen, as deserters. Now see what that 
division was which Christ came to send upon 
earth ; some of the Jews believed the gospel 
and pitied and prayed for those that did not; 
while those that did not envied and hated 
those that did. St. Paul in his epistle to 
this church takes notice of the rage and 
enmity of the Jews against the preachers of 
the gospel, as their measure-filling sin. 
1 Thess. ii. 15, 16. 

2. Who were the instruments of the 
trouble: the Jews made use of certain lewd 
persons of the buser sort, whom they picked 
up and got together, and who must under- 
take to give the sense of the city against the 
apostles. All wise and sober people looked 
upon them with respect, and valued them, 
and none would appear against them but 
such as were the scum of the city, a company 
of vile men, that were given to all manner 
of wickedness. ‘Tertullian pleads this with 
those that opposed Christianity, that the ene- 
mies of it were generally the worst of men: 
Tales semper nobis insecutores, injusti, impii, 
turpes, quos, et ipsi damnare consuestis—Our 
persecutors are mvariably unjust, impious, in- 
famous, whom you yourselves have been accus- 
tomed to condemn.—Apologia, cap. 5. It is 
the honour of religion that those who hate it 
are generally the lewd fellows of the baser 
sort, that are lost to all sense of justice and 
virtue. 

3. In what method they proceeded against 
them. (1.) They set the city in an uproar, 
made a noise to put people in a fright, and 
then every body ran to see what the matter 
was; they began a riot, and then the mob 
Was up presentiy. See who are the troublers 


ww 


, he '. - “2a Ss Se eee Pee ae 


Peul and Silas at 


of Israel—not the faithful preachers of the 
xospel, but the enemies of it. See how the 
devil carries on his designs; he sets cities in 
an uproar, sets souls in an uproar, and then 
fishes in troubled waters. (2.) They assaulted 
the house of Jason, where the apostles lodged, 
with a design to bring them out to the people, 
whom they had incensed and enraged against 
them, and by whom they hoped to see them 
pulled to pieces. The proceedings here were 
altogether illegal; if Jason’s house must be 
searched, it ought to be done by the proper 
officers, and not without a warrant: “A 
man’s house,” the law says, “is his castle,” 
and for them in a tumultuous manner to as- 
sault a man’s house, to put him and his fa- 
mily in fear, was but to show to what out- 
rages men are carried by a spirit of persecu- 
tion. If men have offended, magistrates are 
appointed to enquire into the offence, and to 
judge of it; but to make the rabble judges 
and executioners too (as these Jews designed 
to do) was to make truth fall in the street, 
to set servants on horseback, and leave 
princes to walk as servants on the earth—to 
depose equity, and enthrone fury. (3.) When 
they could not get the apostles into their 
hands (whom they would have punished as 
vagabonds, and incensed the people against 
as strangers that came to spy out the land, 
and devour its strength, and eat the bread 
out of their mouths), then they fall upon an 
honest citizen of their own, who entertained 
the apostles in his house, his name Jason, a 
converted Jew, and drew him out with some 
others of the brethren to the rulers of the city. 
The apostles were advised to withdraw, for 
they were more obnoxious, Currenti cede fu- 
rori—Retire before the torrent. But their 
friends were willing to expose themselves, 
being better able to weather this storm. For 
a good man, for such good men as the apo- 
stles were, some would even dare to die. (4.) 
They accused them to the rulers, and repre- 
sented them as dangerous persons, not fit to 
be tolerated; the crime charged upon Jason 
is receiving and harbouring the apostles (v. 7), 
countenancing them and promoting their in- 
terest. And what was the apostles’ crime, 
that it should be no less than misprision of 
treason to give them lodging ? Two very black 
characters are here given them, enough to 
make them odious to the people and obnoxious 
to the magistrates, if they had been just :— 
{1.]Thatthey were enemies tothe publicpeace, 
and threw every thing into disorder where- 
ever they came: Those that have turned the 
world upside down are come hither also. In 
one sense it is true that wherever the gospel 
comes in its power to any place, to any soul, 
it works such a change there, gives such a 
wide change to the stream, so directly con- 
trary to what it was, that it may be said to 
turn the world upside down in that place, in 
that soul. The love of the world is rooted 
out of the heart, and the way of the world 
contradicted in the life; so thatthe world is 


THE ACTS. ee 


| press law. against it. 


turned upside down there. — 
in which they meant it it i 
they would have it thought that 
of the gospel were incendiaries and m 
makers wherever they came, that they s 
discord among relations, set neighbours to- 
gether by the ears, obstructed commerce, as 
inverted all order and ity. Beez 
they persuaded people to turn from vice t 
virtue, from idols to the living and true God, 
from malice and envy to love and peace, tl 
are charged with turning the world uw 

down, when it was only the kingdom of 
devil in the world that they thus overturned. 
Their enemies set the city in an uproar, an 

then laid the blame upon them; as Nero set 
Rome on fire, and then charged it upon the 
Christians. If Christ’s faithful ministers, 
even those that are most quiet in the land, be 
thus invidiously misrepresented and mis- 
called, let them not think it strange nor be 
exasperated by it; we are not better than 
Paul and Silas, who were thus abused. he 
accuserscry out, ‘‘ They are come hither also ; 
they have been doing all the mischief they 
could in other places, and now they have 
brought the infection hither; it is therefore 
time for us to bestir ourselves, and make 
head against them.” ([2.] That they were 
enemies to the established government, and 
disaffected to that, and their principles and 
practices were destructive to monarchy an¢ 
inconsistent with the constitution of the state 
(v. 7): They all do contrary to the decrees of 
Cesar; not to any particular decree, for — 
there was as yet no law of the empire against 
Christianity, but contrary to Czesar’s power 
i general to make decrees; for they say, 
There is another king, one Jesus, not only a 
king of the Jews, as our Saviour was himself 
charged before Pilate, but Lord of all; so 
Peter called him in the first sermon he 
preached to the Gentiles, ch. x. 36. It is 
true the Roman government, both while it 
was a commonwealth and after it came into 
the Cesars’ hands, was very jealous of any 
governor under their dominion taking upon 
him the title of king, and there was an ex- 
But Christ’s kingdom 
was not of this world. His followers sai 
indeed, Jesus is a king, but not an earthly 
king, not a rival with Cesar, nor his ordi- 
nances interfering with the decrees of Cesar, 
but who had made it a law of his kingdom te 
render unto Cesar the things that are Cesar’s. 
There was nothing in the doctrine of Christ 
that tended to the dethroning of princes, no} 
the depriving them of any of their preroga-— 
tives. The Jews knew this very well, and it 
was against their consciences thatthey brought — 
such a charge against the apostles; and of 
all people it ill became the Jews to do it, who 
hated Czar and his government, and sought 
the ruin of him and it, and who expected a 
Messiah that should be a temporal prince, 
and overturn the thrones of kingdoms, and” 
were therefore opposing our Lord Jesus 


: have been most spiteful in repre- 
ing God’s faithful people as enemies to 
and hurtful to kings and provinces, 
o have been themselves setting up impe- 
rium in imperio—a kingdom within a kingdom, 
4 power not only in competition with Cesar’s 
but superior to it, that of the papal supre- 
Bias Phe great uneasiness which this gave 
jo the city (v. 8): They troubled the people 
umd the rulers of the city, when they heard 
these things. They had no ill opinion of the 
upostles or their doctrine, could not appre- 
nend any danger to the state from them, and 
therefore were willing to connive at them; 
but, if they be represented to them by the 
osecutors as enemies to Cesar, they will 
obliged to take cognizance of them, and 
© suppress them, for fear of the govern- 
ment, and this troubled them. Claudius, 
vyho then held the reins of government, is 
fepresented by Suetonius as a man very jea- 
ous of the least commotion and timorous to 
he last degree, which obliged the rulers un- 
ler him to be watchful against every thing 
that looked dangerous, or gave the least 
pee of suspicion ; and therefore it troubled 
them to be brought under a necessity of dis- 
bi ood men. 
sais issue of this troublesome affair. 
€ magistrates had no mind to prosecute 
e Christians. Care was taken to secure the 
tles ; they absconded, and fled, and kept 
it of their hands; so that nothing was to 
= done but to discharge Jason and his 
fiends upon bail, v. 9. The magistrates here 
ere not so easily incensed against the apos- 
es as the magistrates at Philippi were, but 
ere more considerate and of better temper ; 
they took security of Jason and the other, 
and them to their good behaviour; and 
haps they gave bond for Paul and Silas, 
they should be forthcoming when they 
re called for, if any thing should after- 
$ appear against them. Among the per- 
tors of Christianity, as there have -been 
ces of the madness and rage of brutes, 
there have been likewise of the prudence 
d temper of men; moderation has been a 


tue. 
10 And the brethren immediately 
ent away Paul and Silas by night 
to Berea: who coming thither 
went into the synagogue of the Jews. 
1 These were more noble than those 
n Thessalonica, in that they received 
2 word with all readiness of mind, 
d searched whe scriptures daily, 
whether those things were so. 12 
Therefore many of them believed; 
of honourable women which 
e Greeks, and of men, not a few. 
But when the Jews of Thessa- 


id not appear under that character. | 


| still. 


Wile = Berears. 
lonica had knowledge that the word 
of God was preached of Paul at 
Berea, they came thither also, and 
stirred up the people. 14 And then 
immediately the brethren sent away 
Paul to go as it were to the sea: but 
Silas‘ and “Timotheus abode there 
15 And they that conducted 
Paul brought him unto Athens: and 
receiving a commandment unto Silas 
and Timotheus for to come to him 
with all speed, they departed. 


In these verses we have, 

TY. Paul and Silas removing to Berea, and 
employed in preaching the gospel there, v. 10. 
They had proceeded so far at Thessalonica 
that the foundations of a church were laid, 
and others were raised up to carry on the 
work that was begun, against whom the rulers 
and people were not so much prejudiced as 
they were against Paul and Silas ;\and there- 
fore when the storm rose they withdrew, 
taking this as an indication to them that they 
must quit that place for the present. That 
command of Christ to his disciples, When 
they persecute you in one city flee to another, 
intends their flight to be not so much for 
their own safety (“flee to another, to hide 
there”) as for the carrying on of their work 
(‘flee to another, to preach there”), as ap- 
pears by the reason given—You shall not 
have gone over the cities of Israel till the Son 
of man come, Matt. x. 23. Thus out of the 
eater came forth meat, and the devil was out- 
shot in hisown bow; hethought by persecuting 
the apostles to stop the progress of the gos- 
pel, but it was so overruled as to be made to 
further it. See here, 1. The care that the 
brethren took of Paul and Silas, when they 
perceived how the plot was laid against them: 
They immediately sent them away by night, in- 
cognito, to Berea. This could be no surprise 
to the young converts; For when we were 
with-you (saith Paul to them, 1 Thess, iii. 4), 
when we came first among you, we told you 
that we should suffer tribulation, even as it 
came to pass, and you know. It should seem 
that Paul and Silas would willingly have 
staid, and faced the storm, if the brethren 
would have let them; but they would rather 
be deprived of the apostles’ help than ex- 
pose their lives, which, it should seem, were 
dearer to their friends than to themselves. 
They sent them away by night, under the 
covert of that, as if they had been evil doers. 
2. The constancy of Paul and Silas in their 
work. Though they fled from Thessalonica, 
they did not flee from the service of Christ: 
When they came to Berea, they went into the 
synagogue of the Jews, and made their public 
appearance there. Though the Jews at Thes- 
salonica‘had been their spiteful enemies, and, 
for aught they knew, the Jews at Berea would 
be so too, yet they did not therefore decline 


Pau! and Silus 


paying their respect to the Jews, either in re- 
venge for the injuries they had received or 
for fear of what they might receive. If others 
will not do their duty to us, yet we ought to 
do ours to them. 

iI. The good character of the Jews in 
Berea (v. 11): These were more noble than 
those in Thessalonica. The Jews in the syna- 
gogue at Berea were better disposed to re- 
ceive the gospel than the Jews in the syna- 
gogue at Thessalonica; they were not so 
bigoted and prejudiced against it, not so 
peevish and ill-natured; they were more 
noble, eiyeviorepoi—hetter bred. 

1. They had a freer thought, and lay more 
open to conviction, were willing to hear rea- 
son, and admit the force of it, and to sub- 
scribe to that which appeared to them to be 
truth, though it was contrary to their former 
sentiments. ‘This was more noble. 

2. They had a better temper, were not so 
sour, and morose, and ill-conditioned towards 
all that were not of their mind. As they 
were ready to come into a unity with those 
that by the power of truth they were brought 
to concur with, so they continued in charity 
with those that they saw cause to differ from. 
This was more noble. “They neither pre- 
judged the cause, nor were moved with envy 
at the managers of it, as the Jews at Thessa- 
lonica were, “but ver y generously gave both 
it and them a fair hearing, without pas- 
sion or partiality ; for, (1.) They received the 
word with all readiness of mind ; they were 
very willing to hear it, presently apprehend- 
ed the meaning of it, and did not shut their 
eyes against the light. They attended to the 
things “that were spoken by Paul, as Lydia did, 
and were yery well pleased to hear them. 
They did not pick quarrels with the word, 
nor find fault, nor seek occasion against the 
preachers of it; but bade it welcome, and 
put a candid construction upon every thing 
that was said. Herein they were more noble 
than the Jews in Thessalonica, but walked in 
the same spirit, and in the same steps, with 
the Gentiles there, of whom it is said that 
they received the word with joy of the Holy 
Ghost, and turned to God from idols, 1 Thess. 
i. 6—9. ‘This was true nobility. The Jews 
gioried much in their being Abraham's seed, 
thought themselves well-born and that they 
could not be better born. But they are here 
told who among them were the most noble 
and the best-bred men—those that were most 
disposed to receive the gospel, and had the 
high and conceited thoughts in them sub- 
dued, and brought into obedience to Christ. 
These were the most noble, and, if I may so 
say, the most gentleman-like men. Nobilitas 
sola est atque unica virtus—Virtue and piety 
are true nobility, true honour ; and, without 
these, Stemmata quid prosunt ?—What are 
pedigrees and pompous titles worth? (2.) 
They searched the scriptures daily whether 
those things were so. Their readiness of 
mind to receive the word was not such as 


THE ACTS. 


pa they took things u 
them u nen ape hits 
Paul’ laters out of the s i 
referred them to the Old Testan 
proof of what he said, they 
their Bibles, turned to the y 1 
referred them, read the context, « 
the sco e and drift of them, on 
with other places of scripture, exami 
ther Paul’s inferences them we 
eae his ts upon the 
cogent, and determin accordingly. , 
serve, [1.] The doctrine of ‘Christ 
fear a scrutiny. We that are acdvoos 
his cause desire no more than ‘that p 
not say, a things ct so, till 
first, without prejudice a 5 
mined whether tip be so or no (2 
New Testament is to be 
Old. The Jews received the Old T 
and those that did so, if they consi 
things aright, could not ‘but see cause suf 
cient to Perey pete: floret ite: it ti 
see all the prop 
Old fully and exactly fccompished. 
Those that read and receive ‘thes 
must viel them (John v. 39), must 
them, and take pains in connec 
both that they may find out the truth ec 
tained in them, and may not mist 
sense of them and ‘so run into 
remain in it; and that they may find o 
whole truth contained in v Dee and may a 
rest in a superficial knowledge, in 
ward court of the scriptures, but ‘may 
an intimate acquaintance with the r 
God revealed in them. [4.] Sear 
scriptures must be our yiwork. 
that heard the word in the 
sabbath day did not ‘hin ths enough 
were searching it every day inthe we 
they might improve at ber Me 
sabbath before, and prepare ba A what 4 
were to hear the sabbath 2 after. [5.] id 
are truly noble, and are in a fair way to | 
more and more so, that make the scriptur 
their oracle and touchstone, and consult thi 
accordingly. ‘Those that rightly study t 
scriptures, and meditate therein 
night, have their minds filled with 1 
thoughts, fixed to noble vinciplegpl 
formed for noble aims and designs. 
are more noble. 
III. The good effect of the preac 
the gospel at Berea: it had tbe desi desi 
cess; the people’s hearts being p 
great deal of work was done sudder 
1. Of the Jews there were many that be 
At Thessalonica there were only some of the 
that believed (v. 4), but at Berea, where th 
heard with unprejudiced minds, many D 
lieved, many more Jews than at Thes salo mn c 
Note, God gives grace to those whom h 
inclines to make a diligent use of the n 
of grace, and particularly to search the s 
tures. 2. Of the Greeks likewise, the ti 
many believed, both of the honourable 


ree 


si a gy as : 
: are” 
s of quality, and of men not a few, 
f the first ramk, as should seem by 
being mentioned with the honourable 
en. The wives first embraced the gos- 
pel, and then they persuaded their husbands 
to embrace it. For what knowest thou, O 
wife, but thow shalt save thy husband? 1 
Cor. vii. 16. 
TV. The persecution that was raised 
against Paul and Silas at Berea, which forced 
Paul thence. 1. The Jews at Thessalonica 
were the mischief-makers at Berea. They 
_ had notice that the word of God was preached 
_ at Berea (for envy and jealousy bring quick 
intelligence), and likewise that the Jews there 
Were not so inveterately set against it as'they 
‘were. They came thither also, to turn the 
world upside down there, and they stirred up 
the people, and incensed them against the 
preachers of the gospel; as if they had such 
_a commission from the prince of darkness to 
go from place to place to oppose the gospel 
_as the apostles had to go from place to place 
to preach it. Thus we read before that the 
_ Jews of Antioch and Iconium came to Lystra 
"on. purpose to incense the people against the 
apostles, ch. xiv. 19. See how restless Satan’s 
_agents are in their opposition to the gospel of 
Christ and the salvation of the souls of men. 
This is animstance of the enmity that is in the 
_ Serpent’s seed agamst the seed of the woman ; 
and we must not think it strange if perse- 
-cutors at home extend their rage to stir up 
“persecution abroad. 2. This occasioned 
Paul's removal to Athens. By seeking to 
extinguish this divine fire which Christ had 
already kindled, they did but spread it the 
ay and the faster; so long Paul staid at 
Berea, and such success he had there, that 
ine were brethren there, and sensible active 


men too, which appeared by the care they 
took of Paul, v. 14. 


They were aware of the 
soming of the persecuting Jews from Thes- 
‘salonica, and that they were busy in irritating 
the people against Paul; and, fearing what 
it would come to, they lost no time, but im- 
mediately sent Paul away, against whom they 
Were most prejudiced and enraged, hoping 
that this would pacify them, while they re- 
Besned Silas and Timothy there still, who, 
now that Paul had broken the ice, might be 
sufficient to carry on the work without ex- 
posing him. They sent Paul to go even to 
he sea, so. some; to go as it were to the sea, 
$0 we read it; we ivi rv Sddaccav. He 
rent out from Berea, in that road which 
ent to the sea, that the Jews, if they en- 
quired after him, might think he had gone 
to a great distance; but he went by land to 
hens, in which there was no culpable dis- 
mulation at all. Those that conducted Paul 
is his guides and guards, he being both a 
anger in the country and one that had 
y enemies) brought him to Athens. The 
Spirit of God, influencing his spirit, directed 
him to that famous city,—famous of old for 
§ power and dominion, when the Athenian 


> "She 
ay » 
pa hy Dh i , 


~~ CHAP. XVI 


at Athens, 


commonwealth, coped with the Spartan,— 
famous afterwards for learning; it was the 
rendezvous of scholars. Those who wanted 
learning went thither to get it, because those 
that had learning went thither to show it 
It was a great university, much resorted to 
from all parts, ‘and therefore, for the better 
diffusing of gospel light, Paul is sent thither, 
and is not ashamed nor afraid to show his 
face among the philosophers there, and there 
to preach Christ crucified, though he knew 
it would be as much foolishness to the Greeks 
as it was to the Jews a stumbling-block. 3. 
He ordered Silas and Timothy to come to him 
to Athens, when he found there was a pros- 
pect of doing good there; or because, there 
being none there that he knew, he was soli- 
tary and melancholy without them. Yet it 
should seem that, great as was the haste he 
was in for them, he ordered Timothy to go 
about by Thessalonica, to bring him an ac- 
count. of the affairs of that church; for he 
says (1 Thess. iii. 1, 2), We thought it good to 
be left at Athens alone, and sent Timotheus 
to establish you. 

16 Now while Paul waited for 
them at Athens, his spirit was stirred 
in him, when he saw the city wholly 
given to idolatry. 17 Therefore dis- 
puted he in the synagogue with the 
Jews, and with the devout persons. 
and in the market daily with them 
that met with him. 18 Then cer- 
tain philosophers of the Epicureans, 
and of the Stoics, encountered him. 
And some said, What will this bab- 
bler say ? other some, He seemeth to. 
be a setter forth of strange gods: be- 
cause he preached unto them Jesus, 
and the resurrection. 19 And they 
took him, and brought him unto 
Areopagus, saying, May we know 
what this new doctrine, whereof thou 
speakest, is? 20 For thou bringest 
certain strange things to our ears: 
we would. know therefore what these 
things mean. 21 (For all the Athe- 
nians and strangers which were there 
spent their time in nothing else, but 
either to tell, or to hear some new 
thing.) 

A: scholar that nas acquaintance, and is m 
love, with the learning of the ancients; would 
think he should be very happy if he were 
where Paul now was, at Athens, in the midst 
of the various sects of philosophers, and 
would have a great many curious questions 
to ask them, for the explication of the remains 
we have of the Athenian learning ; but Paul, 
though bred a scholar, and an ingenious 
active man, does not make this any of hig 


Paus at 
business at Athens. He has other work to 
mind: it is not the improving of himself in 
their philosophy that he aims at, he has learned 
to call it a vain thing, and is above it (Col. ii. 
8); his business is, in God’s name, to correct 
their disorders in religion, and ¢o turn them 
from the service of idols, and of Satan in them, 
to the service of the true and living God in 
Christ. 

I. Here is the impression which the abomi- 
nable ignorance and superstition of the 
Athenians made upon Paul’s spirit, v. 16. 
Observe, 1. Theaccount here given of that city: 
it was wholly given to idolatry. ‘This agrees 
with the account which the heathen writers 
give of it, that there were more idols in Athens 
than there were in all Greece besides put 
together, and that they had twice as many 
sacred feasts as others had. Whatever strange 
gods were recommended to them, they ad- 
mitted them, and allowed them a temple and 
an altar, so that they had almost as many gods 
as men—facilius possis deum quam hominem 
invenire. And this city, after the empire be- 
came Christian, continued incurably addicted 
to idolatry, and all the pious edicts of the 
Christian emperors could not root it out, till, 
by the irruption of the Goths, that city was 
in so particular a manner laid waste that 
there are now scarcely any remains of it. It 
1s observable that there, where human learn- 
ing most flourished, idolatry most abounded, 
and the most absurd and ridiculous idolatry, 
which confirms that of the apostle, that when 
they professed themselves to be wise they be- 
came fools (Rom. i. 22), and, in the business 
of religion, were of all other the most vain in 
their imaginations. The world by wisdom 
knew not God, 1 Cor. i. 21. They might 
have reasoned against polytheism and idol- 
atry ; but, it seems, the greatest pretenders 
to reason were the greatest slaves to idols: 
so necessary was it to the re-establishing even 
of natural religion that there should be a 
divine revelation, and that centering in Christ. 
2. The disturbance which the sight of this 
gave to Paul. Paul was not willing to appear 
publicly till Silas and Timothy came to him, 
that out of the mouth of two or three wit- 
nesses the word might be established; but in 
the mean time his spirit was stirred within 
him. He was filled with concern for the 
glory of God, which he saw given to idols, 
and with compassion to the souls of men, 
which he saw thus enslaved to Satan, and led 
captive by him at his will. He beheld these 
transgressors, and was grieved; and horror 
took hold of him. He had a holy indignation 
at the heathen priests, that led the people 
such an endless trace of idolatry, and at their 
philosophers, that knew better, and yet never 
said a word against it, but themselves went 
down the stream. 

II. The testimony that he bore against 
their idolatry, and his endeavours to bring 
them to the knowledge of the truth. He did 
not, as Witsius observes, in the heat of his 


THE ACTS. be 


zeal break into the temples, p 
images, demolish their alt 
face of their priests; nor did 
the streets crying, “ You are all the 
slaves of the devil,” though it was too t 
but he observed decorum, and kept hii 
within due bounds, doing that only 
became a prudent man. 1. He went to 
synagogue of the Jews, who, though enem 
to Christianity, were free from idolatry, ; 
joined with them in that among them wh 
was good, and took the opportunity ¢ 
him there of disputing for Christ, v.17. 
discoursed with the Jews, reasoned fairly with 
them, and put it to them what reason they 
could give why, since they expected the 
Messiah, they would not receive Jesus. 
There he met with the devout persens that 
had forsaken the idol temples, but rested in 
the Jews’ synagogue, and he talked with 
these to lead them on to the Christian church 
to which the Jews’ synagogue ‘was but as a 
porch. 2. He entered into conversation w 
all that came in his way about matters of 
religion: In the market—év rq ayopg, in the 
exchange, or place of commerce, ihe disputea 
daily, as he had occasion, with those that met 
with him, or that he happened to fall i 
company with, that were heathen, and ne 
came to the Jews’ synagogue. ‘The zealo 
advocates for the cause of Christ will be 
to plead it in all companies, as occasion offe 
The ministers of Christ must not think it 
enough to speak a good word for Chi 
once a week, but should be daily speaki 
honourably of him to such as meet with the 
III. The enquiries which some of the phi- 
losophers made concerning Paul’s doctrine 
bserve, " 
1. Who they were that encountered him, 
that entered into discourse with him, and 
opposed him: He disputed with all that met 
him, in the places of concourse, or rather of 
discourse. Most took no notice of him, 
slighted him, and never minded a word he 
said; but there were some of the philosophe Ss 
that thought him worth making remarks 
upon, and they were those whose principles 
were most directly contrary to Christianity 
(1.) The Epicureans, who thought God altoge- 
ther such a one as themselves, an idle inactive 
being, that minded nothing, nor put any dif- 
ference between good and evil. They would 
not own, either that God made the world or 
that he governs it; nor that man needs f 
make any conscience of what he says ord 
having no punishment to fear nor 
to hope for, all which loose atheistical no 
Christianity is levelled against. The E 
reans indulged themselves in all the ple 
of sense, and placed their happiness in ti 
in what Christ has taught us im the first 
to deny ourselves. (2.) The Stoics, 
thought themselves altogether as good | 
God, and indulged themselves as much in © 
the pride of life as the Epicureans did in the ~ 
lusts of the flesh and of the eye; they made” 


ra 


a 
rey 


If, nay to be superior. Esse aliquid 
apiens antecedat Deum—There is that 
which a@ wise man excels God, so Seneca: 
which Christianity is directly opposite, as 
teaches us to deny ourselves and abase 
urselves, and to come off from all confidence 
ourselves, that Christ may be all in all. 
2, What their different sentiments were of 
‘him; such there were as there were of Christ, 
'p. 18. (1.) Some called him a babbler, and 
‘thought he spoke, without any design, what- 
‘ever came uppermost, as men of crazed ima- 
‘ginations do: What will this babbler say ? 
6 oxeppodsyoc odroc—this scatterer of words, 
‘that goes about, throwing here one idle word 
or story and there another, without any in- 
tendment or signification; or, this picker up 
of seeds. Some of the critics tell us that the 
term is used for'a little sort of bird, that is 
worth nothing at all, either for the spit or for 
‘the cage, that picks up the seeds that lie unco- 
vered, either in the field or by the way-side, 
‘and hops here and there for that purpose— 
‘“Avicula parva que semina in triviis dispersa 
colligere solet ; such a pitiful contemptible 
animal they took Paul to be, or supposed he 
went from place to place venting his notions 
‘to get money, a penny here and another 
‘there, as that bird picks up here and there a 
‘grain. They looked upon him as an idle 
fellow, and regarded him, as we say, no more 
han a ballad-singer. (2.) Others called him 
‘a setter forth of strange gods, and taought he 
spoke with design to make himself consider- 
ble by that means. And, if he had strange 
‘ods to set forth, he could not bring them to 
better market than to Athens. He didnot, 
as many did, directly set forth new gods, nor 
ayowedly; but they thought he seemed to do 
so, because he preached unto them Jesus, and 
he resurrection. From his first coming 
mong them he ever and anon harped upon 
se two strings, which are indeed the prin- 
pal doctrines of Christianity—Christ and a 
ture state—Christ our way, and heaven our 
nd; and, though he did not call these gods, 
et they thought he meant to make them so. 
by ‘Inooty nai ryv avdoracwy, “ Jesus they 
Ok for a new god, and anastasis, the resur- 
rection, for a new goddess.” Thus they lost 
he benefit of the Christian doctrine by dress- 
Z it up in a pagan dialect, as if believing in 
us, and looking for the resurrection, were 
he worshipping of new demons. 
3. The proposal they made to give him 
ee, full, fair, and public hearing, v. 19, 20 
They had heard some broken pieces of his 
octrine, and are willing to have a more per- 
ct knowledge of it. (1.) They look upon 
as strange and surprising, and very diiferent 
‘om the philosophy that had for many ages 


Z 
oa 


new doctrine, which we do not understand 
e drift and design of. Thou bringest cer- 
in strange things to our ears, which we ne- 
r heard of before, and know not what to 


Po Set ae oe ar a 
man to be no way inferior to 


been taught and professed at Athens. “ It is | 


a. . > ee ee 
XVI i : Athais 
‘make of now.’ By this it should seem that, 
among all the learned books they had, they 
either had not, or heeded not, the books of 
Moses and the prophets, else the doctrine of 
Christ would not have been so perfectly new 
and strange to them. There was but one 
book in the world that was of divine inspira- 
tion, and that was the only book they were 
strangers to, which, if they would have given 
2,due regard to it, would, in its very first 
page, have determined that great controversy 
among them about tke origin of the universe. 
(2.) They desired to know more of it, only 
because it was new and strange: “ May we 
know what this new doctrine is? Or, is it 
(ike the mysteries of the gods) to be kept as 
a profound secret? Ifit may be, we would 
gladly know, and desire thee to tell us, what 
these things mean, that we may be able to pass 
ajudgment upon them.” ‘This was a fair 
proposal ; it was fit they should know what 
this doctrine was before they embraced it; 
and they were so fair as not to condemn it 
till they had had some account of it. (3.) 
The place they brought him to, in order to 
this public declaration of his doctrine; it was 
to Areopagus, the same word that is trans- 
lated (v. 22) Mars’ Hill; it was the town- 
house, or guildhall of their city, where the 
magistrates met upon public business, and 
the courts of justice were kept; and it was 
as the theatre in the university, or the schools, 
where learned men met to communicate their 
notions. The court of justice which sat here 
was famous for its equity, which drew ap- 
peals to it from all parts; if any denied a 
God, he was liable to the censure of this 
court. Diagoras was by them put to death, 
as a contemner of the gods; nor might any 
new God be admitted without their appro- 
bation. Hither they brought Paul to be 
tried, not as a criminal but as a candidate. 

4. The general character of the people of 
that city given upon this occasion (v. 21): 
All the Athenians, that is natives of the 
place, and strangers who sojourned there 
for their improvement, spent their time in 
nothing else but either to tell or to hear somz 
new thing, which comes in as the reason 
why they were inquisitive concerning Paul’: 
doctrine, not because it was good, but be- 
cause it was new. It is a very sorry cha- 
racter which is here given of these people, 
yet many transcribe it. (1.) They were all 
for conversation. St. Paul exhorts his pupil 
to give attendance to reading and meditation 
(1 Tim. iv. 13, 15), but these people despised 
those old-fashioned ways of getting know- 
ledge, and preferred that of telling and hear- 
ing. It is true that good company is of 
great use to a man, and wili polish one that 
has laid a good foundation in study; but 
that knowledge will be very flashy and su- 
perficial which is got by conversation only. 
(2.) They affected novelty; they were for 
telling and hearing some new thing. They 
were for new schemes and new notions 1p 


Le eee ee eC Ene fait) 
Paul at Sep kc ig 


philosophy, new forms and plans of govern- 
ment in politics, and, in religion, for new 
gods that came newly up (Deut. xxxii. 17), 
new demons, new-fashioned images and al- 
tars (2 Kings xvi. 10); they were given to 
change. Demosthenes, an orator of their 
own, had charged this upon»them long be- 
fore, in one of his Philippies, that their 
common question in the markets, or wher- 
ever they met, was é ri NE evar vewrepov— 
whether there was any news. (3.) They 
meddled in other people’ s business, and were 
inquisitive concerning that, and never minded 
their own. Tattlers are always busy bodies, 
1 Tim. v.13. (4.) They spent their time in 
nothing else, and a very wneomfortable ac- 
count those must needs have to make of their 
time who thus spend it. Time is precious, 
and we are concerned to be good husbands 
of it, because eternity depends upon it, 
and it is hastening apace into eternity, but 
abundance of it is wasted in unprofitable 
converse. To tell or hear the new occur- 
rences of providence concerning the public 
in our own or other nations, and concerning 
our neighbours and friends, is of good use 
now and then; but to set up for news- 
mongers, and to spend our time in nothing 
else, is to lose that which is very precious 
for the gain of that which is worth little. 


22 Then Paul stood in the midst 
of Mars’ hill, and said, Ye men of 
Athens, I perceive that in all things 
ye are too superstitious. 23 For as 
I passed by, and beheld your de- 
yotions, I found an altar with this 
inscription, TO THE UNKNOWN 
GOD. Whom therefore ye igno- 
rantly worship, him declare I unto 
you. 24 God that made the world 
and all things therein, seeing that he 
is Lord of heaven and earth, dwelleth 
not in temples made with hands; 
25 Neither is worshipped with men’s 
hands, as though he needed any 
thing, seeing he giveth to all life, 
and breath, and all things; 26 And 
hath made of one blood all nations 
of men for to dwell on all the face of 
the earth, and hath determimed the 
times before appointed, and the 
bounds of their habitation; 27 That 
they should seek the Lord, if haply 
they might feel after him, and find 
him, though he be not far from every 
one of us: 28 For in him we live, 
and move, and have our being; as 


e 5? 
certain also of your own poets have 


said, For we are also his offspring. Sue 
29 Forasmuch then as we are the| knowledge of the tue God ‘at vale Bi 


mA = 


C crs. ; 
offspring of God 

think that the Ge 
gold, or silver, or s 


art and man’s device. 


times of this ignorance 


at; but now commandeth | 
every where to repent: 81 
he hath appointed a day, i 
which he will judge the wo 
righteousness by that man whom h 
hath ordained ; whereof he hath gi 


assurance pate all men, in that | 


hath raised him from the dead. a 
We have here St. Paul’sisermon at 4 
Divers sermons we have ‘had, prrfo4 the 
apostles preached to the Jews, or such Gen- 
tiles as had an aequaintance with and vene. 
ration for the Old nt, andl evere 
shippers of the true and living God ; 
all they had to do with them was to 0 
and allege that Jesus is the Christ ; 
here we have a sermon to heathens, t 
worshipped false gods, and were without 
true God in the world, and to them the si 
of their discourse was quite different fron 
what it was to the other. In the forme 
case their business was to lead their hez 
by prophecies and miracles to the knc 
ledge of the Redeemer, and faith in | 
in the latter it was to lead them by 
common works of providence to the no} 
ledge of the Creator, and the worship o 
him. One discourse of this kind we hi 
before to the rude idolaters of Lystra 
deified the apostles (ch. xiv. 15) 5 this 
corded here is to the more polite and nd refine 
idolaters at Athens, and an admirable ¢ 
course it is, and every way suited to — his at 
ditory and the design he had upon them. — 
J. He lays down this, as the seope of | 
discourse, that he aimed to ‘ring hem tf fh 
knowledge of the only living and true — 
as the sole and proper object of their ac 
tion. He is here obliged to lay the foun 
tion, and to instruet them in‘the first prince 
ple of all religion, that there is a God, a 
that ro is ee ‘and oe he pre 
against the gods worshipped, he had 1 
design to draw them to pn pray O 
service of the true Deity. ‘Socrates, who k 
exposed the pagan idolatry, was indicted 
this very court, and condemned, not 
because he did not esteem those to be 
whom the city esteemed to be so, but becau 
he introduced new demons ; and thiswas t 
charge against Paul. Now he yar v 
the former part of the charge, but 
against the latter, by declaring” ee he 
not introduce any new gods, but reduce th 
to the knowledge of one God, the Ancient 
ns Now, é 
. He shows them that they needed to 
ucted herem; for they "had 


oe 


4 


eos qui rogat ile facit—He who 
os the pag makes them): I perceive 
ia ald things you are too superstitious. 
The crime he charges upon them is giving 
that glory to others which is due to God 
only, that they feared and worshipped de- 
mons, > Satna that they supposed inhabited 
hea to which they directed their 
i “Tt is: time for you to be told 
that ong ge is but’ one God who are multi- 
deities above any of your neighbours, 
and mingle your idolatries with all your 
ffairs> You are in all things too superstitious— 
sioWatpovécrepor, you easily admit every thing 
that comes under a show of religion, but it is 
that which corrupts it more and more; I bring 
~via which will reform it.” Their neigh- 
praised them for this as a pious people, 
ut Paul condemns them for it. Yet it is 
rvable: how he mollifies the charge, does 
“aggravate it, to provoke them. . He uses 
y word which among them was taken in a 
sensei: You are every way more than 
ily religious, so some read it; you are 
in your way. Or, if it ‘be taken 
“ bad sense, it is mitigated : “You are 
iS it were (we) more superstitious than you 
be;” and he says no more than what 
1e himself perceived; Sewpa—I see it, I ob- 
serve it. They charged Paul with setting 
forth new demons: “‘ Nay,” says he, “ you 
have demons: enough already ; ; 1 will not add 
ty the number of them.” 
2. He shows them that they themselves 
jad given a fair occasion for the declaring of 
is one true God to them, by setting up 
i altar, To the unknown God, which inti- 
ed an acknowledgment that there was 
God who was yet to them an’ unknown 
; and it is sad to think that at Athens, 
ce which was supposed to have the mo- 
poly of wisdom, the true God was an un- 
own God, the only God that was unknown. 
ow you ‘ought to bid Paul welcome, for 
s is the God whom he comes to make 
own to you, the God whom you tacitly 
plain that you are ignorant of.” There, 
ere we are sensible we are defective and 
ome short, just there, the gospel takes us up, 
‘carries Us on. 

1.) Various conjectures the learned have 
ing this altar dedicated to theunknown 
{1.] Some think the meaning is, To the 
id whose honour it is to be unknown, and 

‘they intended the God of the Jews, whose 
me is ineffable, and whose nature is un- 
hable. It is probable they had heard 
‘om the Jews, and from the writings of the 

Testament, of the God of Israel, who had 
pved himself to be above all gods, but was 
‘God hiding himself, Isa. xlv. 15. The 
leathen called the Jews’ God, Deus incertus, 

ertun’ Mosis Numen—an uncertain God, the 

in Deity of Moses, and the God with- 
name. Now this God, says Paul, this 
id, who comnot by searching be found out to 


“a 


o 


of f false: pine me they had | perfection I now declare unto you. 


Athens. 


[2. 
Others think the meaning is, To the Go 
whom it is our unhappiness not to know, which 


intimates that they would think it their hap- 
piness to know him. Some tell us that upon 
occasion of a plague that raged at Athens, 
when they had saerificed to all their gods one 
after another for the staying of the plague, 
they were adyised to let some sheep go where 
they pleased, and, where they lay down, to 
build an altar, ré zposncovrt Gzd—to the pro- 
per God, or the God to whom that affair of 
staying the pestilence did belong ; and, because 
they knew not how to call him, they inscribed 
it, To the unknown God. Others, from some 
of the best historians of Athens, tell us they 
had many altars inscribed, To the gods of 
Asia, Europe, and Africa—To the unknown 
God: and some of the neighbouring ceun- 
tries used to sweat by the God that was un- 
known at Athens ; so Lucian. 

(2.) Observe, how modestly Paul mentions 
this. That he might not be thought a spy, 
nor one that had intruded himself more than 
became a stranger into the knowledge of their 
mysteries, he tells them that he observed it 
as he passed by, and saw their devotions, or 
their sacred.things. It was public, and he 
could not forbear seeing it, and it was proper 
enough to make his remarks upon the reli. 
gion of the place; and observe how pru- 
dently and ingeniously he takes occasion from 
this to bring in his discourse of the true God. 
[1.] He tells them that the God he preached 
to them was one that they did already wor- 
ship, and therefore he was not a setter forth 
of new or strange gods: “As you have a 
dependence upon him, so he has had some 
kind of homage from you.’ [2.] He wag 
one whom they ignorantly worshipped, which 
was a reproach to them, who were famous all 
the world over for their knowledge. ‘‘ Now,” 
says he, “I come to take away that reproach, 
that you may worship him understandingly 
whom now you worship ignorantly; and it 
cannot but be acceptable to have-your blind 
devotion turned into a reasonable service, that 
you may not worship you know not what.” 

IJ. He confirms his doctrine of one’ living 
and true God, by his works. of creation and 
providence: “‘ The God whom I declare unto 
you to be the sole object of. your devotion, 
and. call you to the worship of, is the God 
that made the world and governs it; and, by 
the visible proofs of these, you may be led to 
this invisible Being, and be convinced of his 
eternal power and Godhead.” The Gentiles 
in general, and the Athenians particularly, in 
their devotions were governed, not by their 
philosophers, many of whom spoke clearly 
and excellently well of one supreme Numen. 
of his infinite. perfections and universal 
agency and dominion (witness the writings o1 
Plato, and long after of Cicero) ; but by their 
poets, and theiridle fictions. Homer's works 
were the Bible of the pagan theology, or de- 
monology rather, not Plate’s; and the phi- 


- Ba ee ee 
Paul at THE ACTS)) =e 
losophers tamely submitted to this, rested | creatures and brethren. — 


in their speculations, disputed them among 
themselves, and taught them to their scholars, 
but never made the use they ought to have 
made of them in opposition to idolatry; so 
little certainty were they at concerning them, 
and so little impression did these things make 
upon them! Nay, they ran themselves into 
the superstition of their country, and thought 
they ought to do so. Eamus ad communem 
errorem—Let us embrace the common error. 
Now Paul here sets himself, in the first place, 
to reform the philosophy of the Athenians 
(he corrects the mistakes of that), and to give 
them right notions of the one only living and 
true God, and then to carry the matter further 
than they ever attempted for the reforming 
of their worship, and the bringing them off 
from their polytheism and idolatry. Observe 
what glorious things Paul here says of that 
God whom he served, and would have them 
to serve. 

1. He is the God that made the world, and 
all things therein; the Father almighty, the 
Creator of heaven and earth. This was ad- 
mitted by many of the philosophers; but 
those of Aristotle’s school denied it, and 
maintained “that the world was from eternity, 
and every thing always was what now it is.”’ 
Those of the school of Epicurus fancied 
“that the world was made by a fortuitous 
concourse of atoms, which, having been in 
perpetual motion, at length accidently jumped 
into this frame.”” Against both these Paul here 
Maintains that God by the operations of an 
infinite power, according to the contrivance 
of an infinite wisdom, in the beginning of 
time made the world and all things therein, 
the origin of which was owing, not as they 
fancied to an eternal matter, but to an eternal 
mind. 

2. He is therefore Lord of heaven and 
earth, that is, he is the rightful owner, pro- 
prietor, and possessor, of all the beings, 
powers, and riches of the upper and lower 
world, material and immaterial, visible and 
invisible. This follows from his making 
heaven and earth. If he created all, without 
douht he has the disposing of all: and, where 
he gives being, he has an indisputable right to 
give law. 

3. He is, in a particular manner, the Cre- 
ator of men, of all men (v. 26): He made of one 
blood ail nations of men. Hemadethe first man, 
he makes every man, is the former of every 
man’s body and the Father of every man’s 
spirit. He has made the nations of men, not 
only all men in the nations, but as nations in 
their political capacity; he is their founder, 
and disposed them into communities for their 
mutual preservation and benefit. He made 
them all of one blood, of one and the same 
nature; he fashions their heart alike. De- 
scended from one and the same common an- 
cestor, in Adam they are all akin, so they are 
in Noah, that hereby they might be engaged 
lu mutuai affection and assistance. as fellow- 


Father? Hath not one God cre 
Mal. ii. 10. He hath a them i 
all the face of the earth, which, 
benefactor, he has given, with all 
to the children of men. He made 
to live in one place, but to be dispersed over 
all the earth ; one nation therefore ought n 
to look with contempt upon another, as th 
Greeks did upon all other nations; for thos 
on all the face of the earth are of the sar 
blood. The Athenians boasted that they 
sprung out of their own earth, were aborigi, 
nes, and nothing akin by blood to any othe 
nation, which proud conceit of thems 3 
the apostle here takes down. 
4. That he is the great benefactor of the 
whole creation (v. 25): He giveth to all life 
and breath, and all things. He not only 
breathed into the first man the breath of I; 
but still breathes it into man. ¢ 
gave us these souls; he formed the spirit of 
man within him. He not only gave us our 
life and breath, when he brought us i 
being, but he is continually giving them to 
his providence is a continued creation; he 
holds our souls in life; every moment o} 
breath goes forth, but he graciously gives it 
us again the next moment; it is not o' $ 
air that we breathe in, but itis in his 
that our breath is, Dan. v. 23. He gives te 
all the children of men their life and breath = 
for as the meanest of the children of men 
live upon him, and receive from him, so the 
greatest, the wisest philosophers and mighti- 
est potentates, cannot live without him. 
He gives to all, not only to all the children of 
men, but to the inferior creatures, to all 
animals, every thing wherein is the breath of 
life (Gen. vi. 17); they have their life and 
breath from him, and where he gives life 
and breath he gives all things, all other 
things needful for the support of life. The 
earth is full of his goodness, Ps. civ. 24, 27. 
5. That he is the soverei i of all 
the affairs of the children of men, according 
to the counsel of his will (v. 26): He huth de- 
termined the times before appointed, and thé 
bounds of their habitation. See here, (1.) 
The sovereignty of God’s disposal concern- 
ing us: he hath determi every event, 
opicac, the matter is fixed; the disposals of 
Providence are incontestable and must not 
be disputed, unchangeable and. cannot be 
altered. (2.) The wisdom of his’ disposal 
he hath determined what was before appointed. 
The determinations of the Eternal Mind are 
not sudden resolves, but the counterparts of 
an eternal counsel, the copies of divine de- 
crees. He performeth the thing that is ap- 
pointed for me, Job xxiii. 14. Whatever comes 
forth from God was before all worlds hid in 
God. (3.) The things about which his proyi- 
dence is conversant; these are time and 
the times and places of our living in this we 
are determined and appointed by the God 
that made us. [1.] He has determined the 


Pive 


Ua 
33 


“ae HA! 


t are concerning us 
n changeable, but God has fixed them. 
n, embitter or sweeten, as he pleases. 
s appointed and determined the time of 
coming into the world, and the time of 
our continuance in the world; our time to be 
born, and our time to die (Eccl. iii. 1, 2), and 
all that little that lies between them—the 
‘time of all our concernments in this world. 
- Whether they be prosperous times or calami- 
tous times, it is he that has determined them ; 
-and on him we must depend, with reference 
to the times that are yet before us. [2.] He 
has also determined and appointed the bounds 
_of our habitation. He that uppointed the earth 
_to be a habitation for the children of men has 
appointed to the children of men a distinction 
of habitations upon the earth, has instituted 
such a thing as property, to which he has set 
bounds to keep us from trespassing one upon 
another. The particular habitations in which 
our lot is cast, the place of our nativity and 
of our settlement, are of God’s determining 
and appointing, which is a reason why we 
should accommodate ourselves to the habita- 
‘tions we are in, and make the best of that 
which is, 
6. That he is not far from every one of us, 
v. 27. He is every where present, not only 
is at our right hand, but has’possessed our reins 
(Ps. exxxix. 13), has his eye upon us at all 
times, and knows us better than we know 
ourselves. Idolaters made images of God, 
that they might have him with them in those 
images, the absurdity of which the apostle 
here shows ; for he is an infinite Spirit, that 
- 


is not far from any of us, and never the 
nearer, but in one sense the further off from 
us, for our pretending to realize or presen- 
fate him to ourselves by any image. He is 
ugh unto us, both to receive the homage we 
render him and to give the mercies we ask of 
im, wherever we are, though near no altar, 
image, or temple. The Lord of all, as he is 
rich (Rom. x. 12), so he is nigh (Deut. iv. 7), 
to all that call upon him. He that wills us 
to pray every where, assures us that he is no 
ere far from us; whatever country, nation, 
or profession we are of, whatever our rank 
and condition in the world are, be we in a 
palace or in a cottage, in a crowd or in a 
“corner, in a city or in a desert, in the depths 
of the sea or afar off upon the sea, this is 
ertain, God is not far from every one of us. 
_ 7. That in him we live, and move, and have 
our being, v. 28. We have a necessary and 
constant dependence upon his providence, as 
the streams have upon the spring, and the 
beams upon the sun. (1.) Jn him we live ; 
that is, the continuance of our lives is owing 
to him and the constant influence of his pro- 
vidence ; he is our life, and the length of our 
d pity that our forfeited lives are not cut 
» but it is owing to his power, and good- 
ness, and fatherly care, that our frail lives 


us. Times to us! 


eye : Athens. 
are prolonged. ‘There necds not a positive 
act of his wrath to destroy us; if he suspend 


- times ave in his hand, to lengthen or: the positive acts of his goodness, we die of 


ourselves. (2.) In him we move ; it is by the 
uninterrupted concourse of his providence 
that our souls move in their outgoings and 
operations, that our thoughts run to and fro 
about a thousand subjects, and our affections 
run out t. wards their proper objects. It is 
likewise by him that our souls move our 
bodies ; we cannot stir a hand, or foot, or a 
tongue, but by him, who, as he is the first 
cause, so he is the first mover. (3.) In him 
we have our being; not only from him we 
had it at first, but in him we have it still; 
to his continued care and goodness we owe it, 
notonly that we have a being and are not sunk 
into nonentity, but that we have our being, 
have this being, were and still are of such a 
noble rank of beings, capable of knowing and 
enjoying God; and are not thrust into the 
meanness of brutes, nor the misery of devils. 

8. That upon the whole matter we are 
God?s offspring ; he is our Father that begat 
us (Deut. xxxii. 6, 18), and he hath nourished 
and brought us up as children, Isa.i. 2. The 
confession of an adversary in such a case is 
always looked upon to be of use as argumen- 
tum ad hominem—an argument to the man, 
and therefore the apostle here quotes a say- 
ing of one of the Greek poets, Aratus, a na- 
tive of Cilicia, Paul’s countryman, who, in 
his Phenomena, in the begining of his book, 
speaking of the heathen Jupiter, that is, in 
the poetical dialect, the supreme God, says 
this of him, rov ydp Kai yévocicpev—for we 
are also his offspring. And he might have 
quoted other poets to the purpose of what he 
was speaking, that in God we live and move :— 


Spiritus intus alit, totamque infusa per artus 
Mens agitat molem. 


This active mind, infus’d through all the space, 
Unites and mingles with the mighty mass.—Virgil, Eneid wi 


Est Deus in nobis, agitante calescimus illo. 
’Tis the Divinity that warms our hearts.— Ovid, Fast. yi. 


Jupiter est quodeunque vides, 

Quocunque moveris, 

Where’er you look, where’er you rove . 
The spacious scene is full of Jove.—ZLucany lib. ii. 


But he chooses this of Aratus, as having 
much in a little. By this it appears not only 
that Paul was himself a scholar, but that 
human learning is both ornamental and ser- 
viceable to a gospel minister, especially for 
the convincing of those that are without; for 
it enables him to beat them at their own 
weapons, and to cut off Goliath’s head with 
his own sword. How can the adversaries of 
truth be beaten out of their strong-holds by 
those that do not know them? It may like- 
wise shame God’s professing people, whc 
forget their relation to God, and walk con- 
trary to it, that a heathen poet could say of 
God, We are his offspring, formed by him, 
formed for him, more the care of his pro- 


lays. It is not only owing to his patience | vidence than ever any children were the care 


of their parents; and therefore are obliged 
to obey his commands, and acquiesce in his 
disposals, and to be unto him for a name and 


Paul at 

a praise. Since in him and upon him we 
live, we ought to live to him; since in him 
we move, we ought to move towards him; 
and since in him we have our being, and 
from him’ we receive all the supports and 
comforts of our being, we ought to conse- 
crate our being to him, and to apply to him 
for a new being, a better being, an eternal 
well-being: 

III. From all these great truths concern- 
ing God, he infers the absurdity of their 
idolatry, as the prophets of old had done. 
If this be so, 1. Then God cannot be repre- 
sented by an image. If we are the offspring 
of God, as we are spirits in flesh, then cer- 
tainly he who is the Father of our spirits 
(and they are the principal part of us, and 
that part of us by which we are denominated 
God’s offspring) is himself a Spirit, and we 
ought not to think that the Godhead is like 
unto gold, or silver, or stone, graven by art 
and man’s device, v. 29. We wrong God, 
and put an affront upon him, if we think so. 
God honoured man in making his soul after 
his own likeness; but man dishonours God 
if he makes him after the likeness of his body. 
The Godhead is spiritual, infinite, imma- 
terial, incomprehensible, and therefore it is a 
very false and unjust conception which an 
image gives us of God, be the matter ever so 
rich, gold or silver; be the shape ever so 
curious, aud be it ever so well graven by art 
or man’s device, its countenance, posture, 
or dress, ever so significant, it is a teacher of 
lies. 2. Then he dwells not in temples made 
with hands, v. 24. He is not invited to any 
temple men can build for him, nor confined 
to any. A temple brings him never the 
nearer to us, nor keeps him ever the longer 
among us. A temple is convenient for us to 
come together in to worship God; but God 
needs not any place of rest or residence, nor 
the magnificence and splendour of any struc- 
ture, to add to the glory of his appearance. 
A pious, upright heart, a temple not made 
with hands, but by the Spirit of God, is that 
which he dwells in, and delights to dwell in. 
See 1 Kings viii. 27; Isa. lxvi. 1,2. 3. Then 
he is not worshipped, Sepameverat, he is not 
served, or ministered unto, with men’s hands, 
as though he needed any thing, v. 25. He 
that made all, and maintains all, cannot be 
benefited by any of our services, nor needs 
them. If we receive and derive all from him, 
he is all-sufficient, and therefore cannot but 
be self-sufficient, and independent. What 
need can God have of our services, or what 


ee es ene in ee aa ee 


benefit can he have by them, when he has all | face behold, as in a glass, the glory of Goe 


perfection in himself, and we have nothing 
that is good but what we have from him? 
The philosophers, indeed, were sensible of 
this truth, that God has no need of us or 
our services; but the vulgar heathen built 
temples and offered sacrifices to their gods, 
with an opinion that they needed houses and 
food. See Job xxxv. 5—8; Ps. 1. 8, &e. 
4. Then it concerns us all to enquire after 


THE ACTS 


T? “A 


God (v. 27): That ther 
that is, fear and wor: 
manner. Therefore God ha 
ren of men in a constant 
him for life and all the com 
he might keep them ander 
tions to him. We have plain 
God’s presence among us, his pr 
over us, the care of his providence co 
ing us, and his bounty to us, that we 
be put upon enquiring, Where is Go 
Maker, who giveth songs in the night, whe 
teacheth us more than the beasts of the ec 
and maketh us wiser than the fowls of heat 
Job xxxv. 10, 11, No , one wou 
think, should be more rful with us 
convince us that there is a God, and to 
gage us to seek his honour and in 
services, and to seek our happ' in his 
favour and love, tham the consideration o! 
our own nature, especially the noble power. 
and faculties of our own souls. If we reflect 
upon these, and contemplate these, we may 
perceive both our relation and obligation to a 
God above us. Yevso dark is this discovery, 
in comparison with that by divine revelation, — 
and so unapt are we to receive it, that those _ 
who have no other could but haply feel after 
God and find him. (1.) It was very uncertain — 
whether they could by this s ig find o . 
God ; it is but a peradventure: if haply they 
might. (2.) If they did find out something ~ 
of God, yet it was but some confused notions — 
of him; they did but feel after him, as men — 
in the dark, or blind men, who lay hold on a 
thing that comes in their way, but know not — 
whether it be that which they are in quest of © 
or no. It is a very confused notion which — 
this poet of theirs has of the relation between’ 
God and man, and very general, that we are 
his offspring : as was also that of their philo- — 
sophers. Pythagoras said, Getoy yévoc tore 
Boorotoc—Men have a sort of a divine nature. 
And Heraclitus (apud Lueian) being asked, — 
What are men? answered, Got Synrét—Mor- — 
tal gods ; and, What are the gods ? answered, 
a0dvarot dvOpw7or—Immortal men. And Pin-— 
dar saith (Nemean, Ode 6), ‘Ev avdpév tv Seww 
yévoc—God and man are near a-kin. It is 
true that by the knowledge of ourselves :‘we — 
may be led to the knowledge of God, but it” 
is a very confused knowledge. This is 
feeling after him. We have therefore ree 
to be thankful that by the gospel of 
we have notices given us of God much cleare 
than we could have by the light of nature; 
we do not now feel after him, but’ with open” 


t 
=F 


IV. He proceeds to call them all to repen 
of their idolatries, and to turn from them, 
30, 31. This is the practical part of Pai 
sermon before the university ; hi 
clared God to them (v. 23), he prop 
presses upon them repentance towards God, 
and would also have taught them faith to- 
wards our Lord Jesus Christ, if they had had 
the patience to hear him. Having shown ~ 


Ss 


iene 


peo". f 
f their worshipping othe: 
r es them to go on no longer 
oolish way of worship, but to return 
to the living and true God. Observe, 


The conduct of God towards the Gen- 
e world before the gospel came among 
em: The times of this ignorance God wink- 
(1.) They were times of great igno- 
e. Human learning flourished more than 
ever in the Gentile world just before Christ’s 
‘time; but in the things of God they were 
"grossly ignorant. Those are ignorant indeed 
who either know not God or worship him 
ignorantly ; idolatry was owing to ignorance. 
(2.) These times of ignorance God winked 
. Understand it, [1.] Asan act of divine 
justi God despised or neglected these 
_ times of ignorance, and did not send them his 
gospel, as now he does. It was very pro- 
ee to him to see his glory thus given to 
another; and he detested and hated these 
times. So some take it. Or rather, [2.] 
an act of divine patience and forbearance. 
‘He winked at these times; he did not re- 
strain them from these idolatries by sending 
! to them, as he did to Israel ; he did 
‘not punish them in their idolatries, as he did 
1; but gave them the gifts of his pro- 
widence, ch. xiv. 16,17. These things thou 
hast done, and I kept silence, Ps.1.21. He 
id not give them such calls and motives to 
epentones as he does now. He let them 
. Because they did not improve the 
light they had, but were willingly ignorant, 
he did mot send them greater lights. Or, 
he was not quick and severe with them, but 
was long-suffering towards them, because 
they did it ignoranily, 1 Tim. i. 13. 
2. The charge God gave to the Gentile 
world by the gospel, which he now sent 
among them: He now commandeth all men 
every where to repent—to change their mind 
nd their way, to be ashamed of their folly 
‘and to act more wisely, to break off the wor- 
ship of idols and bind themselves to the 
worship of the true God. Nay, it is to turn 
ith sorrow and shame from every sin, and 
vith cheerfulness and resolution to every 
uty. (1.) This is God’s command. It had 
-been a great favour if he had only told us 
hat there was room left for repentance, and 
= might be admitted to it; but he goes 
further, he interposes his own authority for 
Gur good, and has made that our duty which 
‘is our privilege. (2.) It is his command to 
all men, every where,—to men, and not to 


angels, that need it not,—to men, and not to 
evils, that are excluded the benefit of it,— 
to all men in all places; all men have made 
work for repentance, and have cause enough 
to repent, and all men are invited to repent, 
and shall have the benefit of it. The 
apostles are commissioned to preach this 
every where. The prophets were sent to 
amand the Jews to repent; but the apos- 
were sent to preach repentance and 
tssion of sins to all nations. (3.) Now in 


Reese ee ee ee Athens. 


] gospel times it is more earnestly commanded, 


because more encouraged than it had been 
formerly. Now the way of remission is more 
opened than it had been, and the promise 
more fully confirmed ; and therefore now he 
expects we should all repent. ‘ Now repent; 
now at length, now in time, repent ; for you 
have too long gone on in sin. Now in time 
repent, for it will be too late shortly.” 

3. The great reason to enforce this com- 
mand, taken from the judgment to come. 
God commands us to repent, because he hath 
appointed a day in which he will judge the 
world in righteousness (v. 31), and has now 
under the gospel made a clearer discovery of 
a state of retribution in the other world than 
ever before. Observe, (1.) The God that 
made the world will judge it; he that gave 
the children of men their being and faculties 
will call them to an account for the use they 
have made of them, and recompense them 
accordingly, whether the body served the 
soul in serving God or the soul wasa drudge 
to the body in making provision for the flesh ; 
and every man shall receive according to the 
things done in the body, 2 Cor. v.10. The 
God that now governs the world will judge it, 
will reward the faithful friends of his govern- 
ment and punish the rebels. (2.) There isa 
day appointed for this general review of all 
that men have done in time, and a final de- 
termination of their state for eternity. The 
day is fixed in the counsel of God, and 
cannot be altered; but it is hid there, and 
cannot be known. A day of decision, a day 
of recompence, a day that will put a final 
period to all the days of time. (3.) The 
world will be judged in righteousness; for 
God is not unrighteous, who taketh ven- 
geance; far be it from him that he should 
do iniquity. His knowledge of all men’s 
characters and actions is infallibly true, and 
therefore his sentence upon them incontest- 
ably just. And, as there will be no appeal 
from it, so there will be no exception against 
it. (4.) God will judge the world by that 
man whom he hath ordained, who can be no 
other than the Lord Jesus, to whom all 
judgment is committed. By him God made 
the world, by him he redeemed it, by him he 
governs it, and by him he will judge it. (5.) 
God’s raismg Christ from the dead is the 
great proof of his being appointed and or- 
dained the Judge of quick and dead. His 
doing him that honour evidenced his design- 
ing him this honour. His raising him from 
the dead was the beginning of his exaltation, 
his judging the world will be the perfection 
of it; and he that begins will make an end. 
God hath given assurance unto all men, suffi- 
cient ground for their faith to build upon, 
both that there is a judgment to come and 
that Christ will be their Judge; the matter 
is not left doubtful, but is of unquestionable 
certainty. “Let all his enemies be assured ot 
it, and tremble before him; let all his friends 
be assured of it, and tziumph in him. ©, 


Re 


Tem uf 


nt osttingsh- 2agbtal ae 


ene ay att 
a 


ie 
Pau at THE 


The consiaeration of the judgment to come, 
and of the great hand Christ will have in that 
judgment, should engage us all to repent of 
our sins and turn from them to God. This 
is the only way to make the Judge our friend 
i that day, which will be a terrible day to 
all who live and die impenitent; but true 
penitents will then lift up their heads with 
joy, knowing that their redemption draws nigh. 

32 And when they heard of the re- 
surrection of the dead, some mocked : 
and others said, We will hear thee 
again of this matter. 33 So Paul 
departed from among them. 34 
Howbeit certain men clave unto him, 
and believed: among the which was 
Dionysius the Areopagite, and a 
woman named Damaris, and others 


with them. 

We have here a short account of the issne 
of Paul’s preaching at Athens. 

I. Few were the better: the gospel had as 
little success at Athens as any where; for 
the pride of the philosophers there, as of the 
Pharisees at Jerusalem, prejudiced them 
against the gospel of Christ. 1. Some ridi- 
culed Paul and his preaching. They heard 
him patiently till he came to speak of the re- 
surrection of the dead (v. 32), and then some 
of them began to hiss him: they mocked. 
What he had said before was somewhat like 
what they had sometimes heard in their own 
schools, and some notion they had of a resur- 
rection, as it signifies a future state; but, if 
he speak ofa resurrection of the dead, though 
it be of the resurrection of Christ himself, it 
is altogether incredible to them, and they 
cannot bear so much as to hear of it, as being 
contrary to a principle of their philosophy : 
A privatione ad habitum non datur regressus— 
Life when once lost is irrecoverable. ‘They 
had deified their heroes after their death, but 
never thought of their being raised from the 
dead, and therefore they could by no means 
reconcile themselves to this doctrine of 
Christ’s being raised from the dead; how 
can this be? This great doctrine, which is the 
saints’ joy, is their jest; when it was but 
mentioned to them they mocked, and made a 
laughing matter of it. We are not to think 
it strange if sacred truths of the greatest 
certainty and importance are made the scorn 
of profane wits. 2. Others were willing to 
take time to consider of it; they said, We 
will hear thee again of this matter. ‘They 
would not at present comply with what Paul 
said, nor oppose it; but we will hear thee 
again of this matter, of the resurrection of 
the dead. It should seem, they overlooked 
what was plain and uncontroyerted, and 
shifted off the application and the improve- 
ment of that, by starting objections against 
what was disputable, and would admit a de- 
bate. Thus many lose the benefit of the 
practical doctrine of Christianity, by wading 


Wane 
ACTS..3 20°F ae 
beyond their depth 
rather, by obiecead Y 
some difficulty in it; whe 
were disposed and determine 
of God, as far as it is disco 
should know of the doctrine of Christ, 
of God, and not of man, John vii. 17. 
that would not yield to the present < 
tions of the word thought to get clear « 
them, as Felix did, by putting them off 


ea 


rs 


another opportunity; they will hear o 
again some time or other, but they know not 
when ; and thus the devil cozens them of all 
their time, by cozening them of the pres 
time. 3. Paul thereupon left them for the 
present to consider of it (v. 33): He departed 
from amongst them, as seeing little likelih 
of doing any good with them at this time; 
but, it is likely, with a promise to those that 
were willing to hear him again that he would 
meet them whenever they pleased. alll 
II. Yet there were some that were wrought 
upon, v. 34. -If some would not, other 
would. 1. There were certain men that 
adhered to him, and believed. When he 
departed from amongst them, they would not 
part-with him so; wherever he went, they 
would follow him, with a resolution to ad- 
here to the doctrine he preached, which they 
believed. 2. Two are particularly named; 
one was an eminent man, Dionysius the 
Areopagite, one of that high court or great 
council that sat in Argspagus, or Mars’ 
Hill—a judge, a senator, one of those before 
whom Paul was summoned to appear; his 
judge becomes his convert. The account 
which the ancients give of this Dionysius is 
that he was bred at Athens, had studied as- 
trology in Egypt, where he took notice of the 
miraculous eclipse at our Saviour’s passion, 
—that, returning to Athens, he became a 
senator, disputed with Paul, and was by him 
converted from his error and idolatry; ani 
being by him thoroughly instructed, was 
made the first bishop of Athens. So Euse- 
bius, lib. v. cap. 4, lib. iv. cap. 22. e 
woman named Damaris was, as some think, 
the wife of Dionysius; but, rather, some 
other person of quality; and, though there 
was not so great a harvest gathered in at 
Athens as there was at other places, yet, 
these few being wrought upon there, Paul 
had no reason to say he had laboured in v 


CHAP. XVIII, od 


In this chapter we have, I. Paul’s coming to Corinth, his prival 
converse with Aquila and Priscilla, and his public reaso 
with the Jews, from whom, when they rejected him, he t 
to the Gentiles, ver. 1—6. Il. The great success of his 
there, and the encouragement Christ gave him in a ] 
continue his labours there, in hopes of further success, Yer 
7—11. IL, The molestations which after some time he met 
with there from the Jews, which he got pretty well through b, 
the coldness of Gallio, the Roman governor, in the cause, ver. 
12—17. IV. The progress Paul made through many countri 
after he had continued long at Corinth, for the edifyi dq 
watering of the churches which he had founded and p 
in which circuit he made a short visit to Jerusalem, ver. 18 
V. An account of Apollo's improvement in knowledge, and of h 
usefulness in the church, ver. 24—28, 


yas ke these things Paul de 3 
parted from Athens, and came 


, 


Cea ee 


ee ri . Nett , rs ; A 
2 And found a ‘certain 

1amed. Aquila, born in Pontus, 

- come from Italy, with his wife 


he was entitled to a maintenance from the 


churches he had planted, and from the peo- 
ple to whom he preached, yet he worked at 
his calling to get bread, which is more to his 


a; (because that Ciaudius had | praise who did not ask for supplies than to 


commanded all Jews to depart from | theirs who did not supply him unasked, 


Rome:) and came unto them. 
And because he was of the same 
craft, he abode with them, and 
wrought: for by their occupation 
they were tentmakers. 4 And he 
reasoned in the synagogue every 
sabbath, and persuaded the Jews and 
the Greeks. 5 And when Silas and 
Timotheus were come from Mace- 
donia, Paul was pressed in the spirit, 
and testified to the Jews that Jesus 
was Christ. 6 And when they op- 

sed themselves, and_blasphemed, 
Pe shook his raiment, and said unto 
them, Your blood be apon your owal 
heads; I am clean: from henceforth! 
I will go unto the Gentiles. 

We do not find that Paul was much perse- 
cuted at Athens, nor that he was driven 
thence by any ill usage, as he was from those 
places where the Jews had or could make 
any interest; but his reception at Athens 
being cold, and little prospect of doing good 
there, he departed from Athens, leaving the 
care of those there who believed with Dio- 
nysius ; andthence he came to Corinth, where 

ye was now instrumental in planting a 
church that became on many accounts con- 
iderable. Corinth was the chief city of 
chaia, now a province of the empire, a rich 

d splendid city. Non cuivis homini contin- 
jit adire Corinthum—lIt is not permitted every 
to ‘see Corinth. Thecountry thereabouts 
t this day is called the Morea. Now here 
we have, 

I. Paul working for his living, v. 2, 3. 
‘Though he was bred a scholar, yet he was 
ter of a handicraft trade. Hewasa tent- 
er, an upholsterer ; he made tents for the 
use of soldiers and shepherds, of cloth or stuff, 
or (as some say tents were then generally made) 
of leather or skins, as the outer covering of 
the tabernacle. Hence to live in tents was 
live sub pellibus—under skins. Dr. Light- 
feot shows that it was the custom of the Jews 
to bring up their children to some trade, yea, 
though they gave them learning or estates. 
Rabbi Judah says, “ He that teaches not his 
Son a trade is as if he taught him to bea 
thief.” And anothersays, “‘ Hethathasatrade 
im his hand is as a vineyard that is fenced.” 
An honest trade, by which a man may get 
his bread, is not to be looked upon by any 
with contempt. Paul, though a Pharisee, 
and bred up at the feet of Gamaliel, yet, 
having in his youth learned to make tents, 
did not by disuse lose the art. 2. Though 


3 | knowing what straits he was reduced to. 
| See how humble Paul was, and wonder that 


so great a man could stoop so low; but he 
had learned condescension of his Master, who 
came not to be ministered-to, but to minister. 
See how industrious he was, and how willing 
to take pains. He that had so much excel- 
lent work to do with his mind, yet, when 


‘there was occasion, did not think it below 


him to work with his hands. Even those 
that are redeemed from the curse of the law 
are not exempt from that sentence, In the 
sweat of thy face thou shalt eat bread. See 
how careful Paul was to recommend his 
ministry, and to prevent prejudices against it, 
even the most unjust and unreasonable; he 
therefore maintained himself with his own 
labour that he might not make the gospel of 
Christ burdensome, 2 Cor. xi. 7, &c. ; 2 Thess. 
iii. 8,9. 3. Though we may suppose he was 
master of his trade, yet he did not disdain to 
work at journey-work: He wrought with 
Aquila and Priscilla, who were of that calling, 
so that he got no more than day-wages, a 
bare subsistence. Poor tradesmen must be 
thankful if their callings brmg them in a 
maintenance for themselvesand their families, 
though they cannot do as the rich merchants 
that raise estates by their callings. 4. Though 
he was himself a great apostle, yet he chose 
to work with Aquila and Priscilla, because 
he found tem to be very intelligent in the 
things of God, as appears afterwards (v. 26), 
and he owns that they had been his helpers 
in Christ Jesus, Rom. xvi. 3. This is an ex- 
ample to those who are going to service” to 
seek for those services in which they may have 
the-best help for their souls. Choose to work 
with those that are likely to be helpers in 
Christ Jesus. It is good to be in company 
and to have conversation with those that will 
further us in the knowledge of Christ, and 
to put ourselves under the influence of such 
as are resolved that they will serve the Lord. 
Concerning this Aquila we are here told, (1.) 
That he was a Jew, but born in Pontus, 
v.2. Many of the Jewsof the dispersion were 
seated in that country, as appears 1 Pet. i. }. 
(2.) That he was lately come from Italy to 
Corinth. It seems he often changed his 
habitation ; this is not the world we can pro- 
pose ourselves asettlementin. (3.) That the 
reason of his leaving Italy was because by a 
late edict of the emperor Claudius Cesar all 
Jews were banished from Rome; for the Jews 
were generally hated, and every occasion was 
taken to put hardship and disgrace upon 
them. God’s heritage was as a speckled 
bird, the birds round about were against her, 
Jer. xii. 9. Aquila, though a Christian, was 
banished because he had been a Jew; and 
28 


Paul at 


the Gentiles bad such confused notions of 
the thing that they could not distinguish 
between a Jew anda Christian. Suetonius, 
in the life of Claudius, speaks of this decree in 
the ninth year of his reign, and says, The 
reason was because the Jews were a turbulent 
people—assiduo tumultuantes; and that it 
was impulsore Christo—upon the account of 
Christ ; some zealous for him, others bitter 
against him, which occasioned great heats, 
such as gave umbrage to the government, 
and provoked the emperor, who was a 
timorous jealous man, to order them all to be 
gone. If Jews persecute Christians, it is not 
strange if heathens persecute them both. 

IJ. We have here Paul preaching to the 
Jews, and dealing with them to bring them 
to the faith of Christ, both the native Jews 
and the Greeks, that is, those that were more 
or less proselyted to the Jewish religion, and 
frequented their meetings. 

1. He reasoned with them an the synagogue 
publicly every sabbath. See in what way the 
apostles propagated the gospel, not by force 
and violence, by fire and sword, not by 
demanding an implicit consent, but by fair 
arguing; they drew with the cords of a man, 
gave a reason for what they said, and gave a 
liberty to object against it, having satisfac- 
tory answers ready. God invites us to come 
and reason with him (Isa. i. 18), and chal- 
lenges sinners to produce their cause, and 
bring forth their strong reasons, Isa. xli. 21. 
Paul was a rational as well as a scriptural 
preacher. 

2. He persuaded them—ire0i. It denotes, 
(1.) The urgency of his preaching. He did 
not only dispute argumentatively with them, 
but he followed his arguments with affec- 
tionate persuasions, begging of them for 
God’s sake, for their own soul’s sake, for 
their children’s sake, not to refuse the ofter 
of salvation made to them. Or, (2.) The 
good effect of his preaching. He persuaded 
them, that is, he prevailed with them; so 
some understand it. In sententiam suam 
adducebat—He brought them over to his own 
opmion. Some of them were convinced by 
his reasonings, and yielded to-Christ. 

3. He was yet more earnest in this matter 
when his fellow-labourers, his seconds, came 
up with him (v. 5): When Silas and Timothy 
had come from Macedonia, and had brought 
him good tidings from the churches there, 
and were ready to assist him here, and 
strengthened his hands, then Paul was more 
than before pressed in Spirit, which made 
him more than ever pressing in his preaching. 
He was grieved for the obstinacy and infi- 
delity of his countrymen the Jews, was 
more intent than ever upon their conver- 
sion, and the love of Christ constrained him 
to it (2 Cor. v. 14); it is the word that is 
used here, it pressed him in spirit to it. And, 
being thus pressed, he testified to the Jews 
with all possible solemnity and seriousness, 
as that which he wag perfectly well assured 


THE ACTS. Ne 


of himself, and a 
saying, and worthy 
Jesus is the Christ, 
the fathers and ex 

ae We a py 
unbelievi ews, and th 
to the Gentiles, as he em In o 
places, v. 6. 

1. Many of the Jews, and W 
most of them, persisted pene ote dic 
tion to the gospel of Christ, and woul ra ne 
yield to the strongest reaso 
most winning ac psiea ph a 
themselves and blasphemed 
selves in battle array (so ABierh 
against the gospel; they fesse 
to stop the progress of it. ‘They 
they would not believe it ipemealva a 
would do all they could to keep anes fra 
believing it. ‘They could not argue z 
it, but what was wernt in reason tl 
made up in ill : they Z 
spoke reproachfully of christ, and i in. ‘im 
God himself, as Rev. xii. 5,6. To j jus 
their infidelity, they broke out into downrig 
blasphemy. ee, 

2. Paul hereupon declared himself di 


en 


aa 


charged from them, and left them to per 
in their unbelief. He that was pressed 
spirit to testify to them (v. 5), when, th 
opposed that testimony, and 
their opposition, was car pon epirit 
testify against them (e. 6), and his 
herein also he showed by assign: hes 
his raiment, 8 off the dust from it @ 
before they shook off the dust from their f 
ch. xiii. 51), for a testimony against them 
Thus he cleared himself from them, 
threatened the judgments of God agains! 
them. As Pilate by was: ra 
nified the declan of the Sudtial Cl 
blood from himself upon the Jews, so F 
by shaking his raiment signified what h 
said, if possible to affect them with it. | ( 
He had done his part, and was clean & yn 
the blood of their souls ; he had, like af 
ful watchman, given warning, 
thereby had ‘neg his soul, thoug 
could not prevail to aeliver‘theirs. He ha 
tried all peop to Aap upon them, but 
in vain, so that i in tl 
unbelief their blood Ree 28 etn 
his hands; here, and ch. xx. 26, hep 
refers to Ezek. xxxiii. 8,9. It ix nee 
fortable to a minister to have the te 
of his conscience for him, that he, has i 
fully discharged his trust by rs 
(2.) They would centile perish if the 
eta § in their unbelief, and the b 
wouid lie wholly upon themselves: “ Yo 
blood be upon your own heads, you wil 
your own destroyers, your nation will b 
ruined in this world, and particular p 
will be ruined in the other world, and 
alone shall bear it.’ Vf amy thing - 
frighten them at last into a compliance ™ 
the gospel, surely this would, 


a 


given them over, yet He does 
ot gi er his work. Though Israel be 

gathered, Christ and his gospel shall be 
lorious: Henceforth [ will go unto the Gen- 
les; and the Jews cannot complain, for 
1ey had the first offer, and a fair one, made 
them. The guests that were first invited 
ill not come, and the provision must’ not 
s lost; guests must be had therefore from 
e highways and the hedges. “ We would 
we gathered the Jews (Matt. xxii. 37), 
ould have healed them (Jer. li. 9), and they 
ould not; but Christ must not be a head 
ithout a body, nor a foundation without a 
iilding, and therefore, if they will not, we 
ne try whether others will.” Thus the 
Il and diminishing of the Jews became the 
ches of the Gentiles; and Paul said this to 
eir faces, not only because it was what he 


muld justify, but to provoke them to jealousy, | 


om. xi. 12, 14. 
7 And he departed thence, and 
wtered into a certain man’s house, 
amed Justus, one that worshipped 
‘od, whose house joined hard to the 
en 8 And Crispus, the 
uef ruler of the synagogue, believed 
1 the Lord with all his house; and 
any of the Corinthians hearing, be- 
sved, and were baptized. 9 Then 
ake the Lord to Paul in the night 
y a vision, Be not afraid, but speak, 
id hold not thy peace: 10 For I 
m with thee, and no man shall set 
thee to hurt thee: for I have 
ich people in this city. 11 And 
2 continued there a year and six 
aths, teaching the word of God 


sted his disciples, when he sent them 
not to go.from house to house (Luke x. 
t there might be occasion to do it, as 
did here. He departed out of the 
ogue, being driven out by the perverse- 
f the unbelieving Jews, and he entered 
certain man’s house, named Justus, v. 7. 
ould seem, he went to this man’s house, 
to lodge, for he continued with Aquila 
Priscilla, but to preach. When the 
s would not let him go on peaceably 
i his work in their meeting, this honest 
pened his doors to him, and. told. him 
uld be welcome to preach there; and 
accepted the proposal. It was not the 
ime that God’s ark had taken up its 
isin a private house. When Paul 
id not have liberty to preach im the syna- 
, he preached in a house, without any 
agement to his doctrine. But observe 
count of this man and his house. 1. The 


Mm was next door to a Jew; he was one 


nae ces Corinth 
that worshipped God ; he was not an idolater, 
though he was a Gentile, but was' a wor- 
shipper of the God of Israel, and him only, 
as Cornelius That Pavl might give the lese 
offence to the Jews, though he had aban- 
doned them, he set up his meeting in this 
man’s house. Even when he was under a 
necessity of breaking off from them to turn 
to the Gentiles, yet he would study to oblige 
them. 2. The house was next door to the 
synagogue, it joined close to it, which some 
perhaps might interpret as done with design 
to draw people from the synagogue to the 
meeting ; but I rather think it was done in 
charity, to show’that he would come as near 
to them as he could, and was ready to return 
to them if they were but willing to receive 
his message, and would not contradict and 
blaspheme as they had done. 

Il. That Paul presently saw the good fruit 
of his labours, both among Jews and Gen- 
tiles. 1. Crispus a Jew, an eminent one, the 
chief ruler of the synagogue, believed on the 
Lord Jesus, with all his house, v.8. It was. 
for the honour of the gospel that there were 
some rulers, and persons of the first rank 
both in church and state, that embraced it. 
This would leave the Jews inexcusable, that 
the ruler of their synagogue, who may be 
supposed to have excelled the rest in know- 
ledge of the scriptures and zeal for their 
religion, believed the gospel, and yet they 
opposed and blasphemed it. Not only he, 
but his house, believed, and, probably, were 
baptized with him by Paul, 1 Cor. i. 14 
2. Many of the Corinthians, who were Gen- 
tiles (and some of them persons of bad 
character, as appears, 1 Cor. vi. 11, such 
were some of you), hearing, believed, and were 
baptized. First, they heard, for faith comes 
by hearing. Some perhaps came to hear 
Paul under some convictions of conscience 
that the way they were in was not right; but 
it is probable that the most came only for 
curiosity, because it was a new doctrine that 
was preached; but, hearing, they believed, 
by the power of God working upon them; 
and, believing, they were baptized, and so 
fixed for Christ, took upon them the profes- 
sion of Christianity, and became entitled to 
the privileges of Christians. 

{II. That Paul was encouraged by a vision 
to go on with his work at Corinth (v. 9): The 
Lord Jesus spoke to Paul in the night by a 
vision ; when he was musing on his work, 
communing with his own heart upon lis bed, and 
considering whether he should continue here 
or no, what method he should take here, and 
what probability there was of doing good, 
then Christ appeared very seasonably to him, 
and in the multitude of his thoughts within him 
delighted his soul with divine consolations. 
1. He renewed his commission and charge to 
preach the gospel: “Be not afraid of the 
Jews ; though they are very outrageous, and 
perhaps the more enraged by the conversion 
of the chief ruler of their synagogue. Be not 


Faul at 
afraid of tiie magistrates of the city, for they 


have no power against thee but what is given. 


them from above. It is the cause of heaven 
thou art pleading, do it boldly. Be not afraid 
of their words, nor dismayed at their looks ; 
but speak, and hold not thy peace ; let slip 
no opportunity of speaking to them; ery 
aloud, spare not. Do not kold thy peace 
from speaking for fear of them, nor hold thy 
peace in speaking”’ (if I may so say); “ do 
not speak shyly and with caution, but plainly 
and fully and with courage. Speak out; 
use all the liberty of spirit that becomes an 
ambassador for Christ.” 2. He assured him 
of his presence with him, which was sufficient 
to animate him, and put life and spirit into 
him: “ Be not afraid, for I am with thee, to 
protect thee, and bear thee out, and to de- 
liver thee from all thy fears; speak, and hold 
not thy peace, for I am with thee, to own 
what thou sayest, to work with thee, and to 
confirm the word by signs following.” The 
same promise that ratified the general com- 
mission (Matt. xxviii. 19, 20), Lo, I am with 
you always, is here repeated. Those that 
have Christ with them need not to fear, and 
ought not to shrink. 3. He gave him a 
warrant of protection to save him harmless : 
“ No man shall set on thee to hurt thee; thou 
shalt be delivered out of the hands of wicked 
and unreasonable men and shalt not be driven 
hence, as thou wast from other places, by 
persecution.” He does not promise that no 
man should set on him (for the next news we 
hear is that he is set upon, and brought to the 
iudgment-seat, v. 12), but, “‘ No man shall set 
on thee to hurt thee; the remainder of their 
wrath shall be restrained ; thou shalt not be 
beaten and imprisoned here, as thou wast at 
Philippi.” Paul met with coarser treatment 
at first than he did afterwards, and was now 
comforted according to the time wherein he had 
been afflicted. Trials shall not last always, Ps. 
ixvi. 10—12. Or we may take it more ge- 
nerally: “‘ No man shall set on thee, row 
ckak@oai ce—to do evil to thee; whatever 
trouble they may give thee, there is no real 
evil in it. They may kill thee, but they can- 
not hurt thee ; for J am with thee,” Ps. xxiii. 
4; Isa. xli. 10. 4. He gave him a prospect 
of success: “ For I have much people in this 
city. Therefore no man shall prevail to ob- 
struct thy work, therefore I will be with thee 
to own thy work, and therefore do thou go 
on vigorously and cheerfully in it; for there 
are many in this city that are to be effec- 
tually called by thy nsinistry, in whom thou 
shalt see of the travail of thy soul.” Aaéc 
esi por odd¢—There is to me a great people 
here. The Lord knows those that are his, 
yea, and those that shall be his; for it is by 
his work upon them that they become his, and 
known unto him are all his works. “ I have 
them, though they yet know me not, though 
yet they are led captive by Satan at his will; 
for the Father has given them to me, to 


be a seed to serve me; I have them written: 


THE ACTS. 


.. 


io ee we 
in the book of life; I 
down, and of all that wi 
lose none; I have them, 
have them ;” whom he did 
he called. In this city, oe 
profane wicked city, full of impurity, 
the more so for a temple of eee 
to which there was a great resort, 
this heap, that seems to be all chaff, 
is wheat; in this ore, that seems to be 
dross, there is gold. Let us not despai 
concerning any place, when even in 
rinth Christ had much people. 7 
IV. That upon this encouragement h 
made a long stay there (©. 11): He continu 
at Corinth a year and siz months, not to tak 
his ease, but to follow his work, teaching the 
word of God among them; and, it being 
city flocked to from all parts, he had oppo 
tunity there of preaching the gospel ¢ 
strangers, and sending notice of it thence t 
other countries. He staid solong, 1. Fo 
the bringing in of those that were without 
Christ had many people there, and by th 
power of his grace he could have had thet 
all converted in one month or week, | 
at the first preaching of the gospel, whe 
thousands were enclosed at one cast of # 
net ; but God works variously. The peopl 
Christ has at Corinth must bs called in b 
degrees, some by one sermon, others by an 
other; we see not yet all things put un 
Christ. Let Christ’s ministers go on | 
their duty, though their work be not dor 
all at once; nay, though it be done but 
little at a time. 2. For the building up 
those that were within. Those that are con 
verted have still need to be taught the woi 
of God, and particular need at Corinth tok 
taught it by Paul himself ; for no sooner} 
the good seed sown in that field than t 
enemy came and sowed tares, the false apt 
tles, those deceitful workers, of whom Pa 
in his epistles to the Corinthians complaii 
so much. When the hands of Jewish pers 
cutors were tied, who were professed e 
to the gospel, Paul had a more vexatioi 
trouble created him, and the church moi 
mischievous damage done it, by the tong 
of judaizing preachers, who, under colour 
the Christian name, undermined the ve 
foundations of Christianity. Soon after P: 
came to Corinth, it is supposed, he wrote fl 
first epistle to the Thessalonians, which — 
order of time was the first of all the ¢ 
he wrote by divine inspiration ; and 
cond epistle to the same church was w 
not long after. Ministers may be s 
Christ, and promoting the great ends 
ministry, by writing good letters, as well 
by preaching good sermons. 
12 And when Gallio was the 
puty of Achaia, the Jews made ii 


2 : ‘ae 
surrection with one accord agai 


Paul, and brought him to the judg F| 


ae 


‘de 
ment seat, 13 Saying, This ello 


ae 
a.” 
we 


‘ Phe 


to the law. 
now about to open his mouth, 
0 said unto the Jews, If it were 
a matter of wrong or wicked lewd- 
ness, O ye Jews, reason would that I 
should bear with you: 15 But if it 
be a question of words and names, 
and of your law, look ye to it; for I 
will be no judge of such matters. 16 
And he drave them from the judg- 
ment seat. 17 Then all the Greeks 
took Sosthenes, the chief ruler of the 
synagogue, and beat him before the 
judgment seat. And Gallio cared 
for none of those things. 


_ We have here an account of some disturb- 
ance given to Paul and his friends at Corinth, 
but no great harm done, nor much hindrance 
given to the work of Christ there. 
_ I. Paul is accused by the Jews before the 
Roman governor, v. 12,13. The governor 
was Gallio, deputy of Achaia, that is, pro- 
zonsul ; for Achaia was a consular province 
of the empire. This Gallio was elder bro- 
her to the famous Seneca; in his youth he 
vas called Novatus, but took the name of 
Gallio upon his being adopted into the family 
of Julius Gallio; he is described by Seneca, 
nis brother, to be a man of great ingenuous- 
ness and great probity, and a man of wonder- 
ul good temper ; he was called Dulcis Gal- 
lio—Sweet Gallio, for his sweet disposition ; 
md is said to have been universally be- 
ed. Now observe, 1. How rudely Paul is 
a and brought before Gallio; 
the Jews made insurrection with one accord 
jainst Paul. ‘They were the ringleaders of 
ull the mischief against Paul, and they en- 
ered into a confederacy to do him a mischief. 
they were unanimous in it : they came upon 
im: with one accord ; hand joined in hand to 
Jo this wickedness. They did it with vio- 
mee and fury: They made an insurrection to 
ne disturbance of the public peace, and hur- 
* Paul away to the judgment-seat, and, for 
ught that appears, allowed him no time to 
repare for his trial. 2. How falsely Paul is 
cused before Gallio (v. 13): This fellow per- 
uades men to worship God contrary to the law. 
They could not charge him with persuading 
men not to worship God at all, or to worship 
other gods (Deut. xiii. 2) : but only to worship 
zod in a way contrary to the law. The Ro- 
mans allowed the Jews in their provinces the 
observance of their own law ; and what then? 
Must those therefore be prosecuted as crimi- 
s who worship God in any other way? 


their own law had in it a promise of a pro- 


yn 


et whom God would raise up to them, and 
they should hear. Now Paul persuaded 


Corinth. 


deth men to worship God con-|them to believe in this prophet, who was 
14 And when Paul | come, and to hear him, which was according 


to the law; for he came not to destroy the 
law, but to fulfil it. The law relating to the 
temple-service those Jews at Corinth could 
not observe, because of their distance from 
Jerusalem, and there was no part of their 
synagogue-worship which Paul contradicted. 
Thus when people are taught to worship God 
in Christ, and to worship him in the Spirit, 
they are ready to quarrel, as if they were 
taught to worship him contrary to the law ; 
whereas this is indeed perfective of the law. 

II. Gallio, upon the first hearing, or rather 
without any hearing at all, dismisses the 
cause, and will not take any cognizance of it, 
v.14, 15. Paul was going about to make 
his defence, and to show that he did not 
teach men to worship God contrary to the 
law; but the judge, being resolved not to 
pass any sentence upon this cause, would 
not give himself the trouble of examining it. 
Observe, 

1. He shows himself very ready to do the 
part of a judge in any matter that it was 
proper for him to take cognizance of. He 
said to the Jews, that were the prosecutors, 
“ If it were a matter of wrong, or wicked lewd- — 
ness,—if you could charge the prisoner with 
theft or fraud, with murder or rapine, or any 
act of immorality,—I should think myself 
bound to bear with you in your complaints, 
though they were clamorous and noisy ;” for 
the rudeness of the petitioners was no good 
reason, if their cause was just, why they 
should not have justice done them. It is the 
duty of magistrates to right the injured, and 
to animadvert upon the injurious; and, if 
the complaint be not made with all the de- 
corum that might be, yet they should hear it 
out. But, 

2. He will by no means allow them to 
make a complaint to him of a thing that was 
not within his jurisdiction (v.15): “If di be 
a question of words and names, and of your 
law, look you to it; end it among yourselves 
as you can, but I will be no judge of such 
matters; you shall neither burden my pa- 
tience with the hearing of it, nor burden my 
conscience with giving judgment upon it ;” 
and therefore, when they were urgent and 
pressing to be heard, he drove them from the 
judgment-seat (v. 16), and ordered another 
cause to be called. Now, (1.) Here was some.. 
thing right in Gallio’s. conduct, and praise- 
worthy—that he would not pretend to judge 
of things he did not understand ; that he left 
the Jews to themselves in matters relating to 
their own religion, but yet would not let 
them, under pretence of that, run down Paul, 
and abuse him; or, at least, would not him- 
self be the tool of their malice, to give judg- 
ment against him. He looked upon the 
matter to be not within his jurisdiction, and 
therefore would not meddle in it. But, (2.) 
It was certainly wrong to speak so slightly 
of a law and religion which he might have 


: 
REFER Ee 


ins» 


TD hey SG) ORs A eee oe nee Ant 0 
4 est “so 


Paul at 


ought to have ae 


make any enquiries concerning it. 


III. The abuse done to Sosthenes, and| are of the spirit of Gallio here, who, when 
Gallio’s unconcernedness in it, v.17. 1.'The} good man was abused before his face, ca 

parties put a great contempt upon the court, | for none of these things ; like those that we 
when they took Sosthenes and beat him-before| at ease in Zion, and were not grieved for the 
the judgment-seat. Many conjectures there | affliction of Joseph (Amos vi. 6), like the king” 
are concerning this matter, because it is un-| and Haman, that sat down to drink when the 
certain who this Sosthenes was, and who the| city Shushan was perplexed, Esth. iii. 15. 


Greeks were that abused him. It seems mosti 
probable that Sosthenes was a Christian, and 
Paul’s particular friend, that appeared for him 


on this occasion, and probably had taken care| took his leave of the brethren, and ~ 
of his safety, and conveyed him away, when] sailed thence into Syria, ‘and with — 


Gallio dismissed the cause; so that, when 
they could not light on Paul, they fell foul 
on him who protected him. It is certain that 
there was one Sosthenes that was a friend of 


Paul, and well known at Corinth; it is likely] Ephesus, and left them there: but™ 
he was a minister, for Paul calls him his/he himself entered into the syna- 


brother, and joins him with himself in his 
first epistle to the church at Corinth (1 Cor. 
1. 1), as he does Timothy in his second, and 


it is probable that this was he; he is said to| longer time with them, he consented” 
be a ruler of the synagogue, either jomt-ruler not; 


with Crispus (v. 8), or a ruler of one syna- 
gogue, as Crispus was of another. As for the 
Greeks that abused him, it is very probable 
that they were either Hellenist Jews, or Jew- 


ish Greeks, those that joined with the Jews| God will. And he sailed from Eph 
in opposing the gospel (v. 4, 6), and that the} sys. 


native Jews put them on to do it, thinking 
it would in them be less offensive. They 
were so enraged against Paul that they beat 


Sosthenes; and so enraged against Gallio,| 23 And after he had spent some time 
because he would not countenance the pro-| there, he departed, and went over all 


secution, that they beat him before the judg- 
ment-seat, whereby they did, in effect, tell 
him that they cared not for him; if he would 


not be their executioner, they would be their ciples. St, 


own judges. 2.'The court put no less a con- 


tempt upon the cause, and the persons too.| had him at Corinth for some time at rest, 
But Gailio cared for none of these things. If|but in both busy, very busy, in the servi 

by this be meant that he cared not for the] of Christ; if he sat still, if he went about, 
affronts of bad men, it was commendable. | still it was to do good. Here is, a 


While he steadily adhered to the laws and 


rules of equity, he might despise their con-|1. He did not go away till some time < 
tempts ; but, if it be meant (as I think it is)| the trouble he met with there; from o 
that he concerned not himself for the abuses] places he had departed when the storma 
done to good men, it carries his indifference | but not from Corinth, because there it had 1 
too far, and gives us but an ill character of | sooner risen than it fell again. 

him. Here is wickedness done in the place of |us that Gallio did privately counte 
judgment (which Solomon complains of, Ecel. | Paul, and took him into his favour, and 
iii. 16), and nothing done to discountenance| this occasioned a correspondence be 
and suppress it. Galliv, as a judge, ought to] Paul and Seneca, Gallio’s brother, 


ee % 7 

THE ACTS, ~ ‘p 
known to be of God, and with which he| have protected Sosthenes, str 
tel himself. In what| punished the Greeks that assaulted h 
way God is to be worshipped, whether Jesus|a man to be mobbed in the street 

be the Messiah, whether the gospel be a di-| market, perhaps, may not be easily 
vine revelation, were not questions of words| but to be so in his court, the ju 
and names, as he scornfully and profanely| the court sitting and not conce; 
called them. ‘They are questions of vast im-|an evidence that truth is fallen im 
portance, and in which, if he had understood | and equity cannot enter; for he that de 
them himself aright, he would have seen} from evil maketh himself 
himself nearly concerned. He speaks as if| 15. Those that see and hear of the suffer 
he boasted of his ignorance of the scriptures, | of God’s people, and have no sympathy 
and took a pride in it; as if it were below] them, nor concern for them, do not pity a 
him to take notice of the law of God, or| pray for them, it being all one to them wh 


ar 


> 
re 
Se 


Tx 


a prey, Isa. lix. 14, 


ther the interests of religion sink or s\ 


18 And Paul after this tarried 
there yet a good while, and then” 


him Priscilla and Aquila; having 
shorn. fis head im Cenchrea: for he 
had a vow. 19 Amd he came t 


gogue, and reasoned with the Jews. 
20 When they desired him to tarr 


fe 


21 But bade them farewell, 
saying, I must by all means keep 
this feast that cometh in Jerus 
but I will return agaim unto you, i 
e= 
a: 


” 


22 And when he had lande 
at Caesarea, and gone up, and salut 
the church, he went down to: Antioch, 


the country of Galatia and Phrygia 
in order, strengthening all the dis= 


We have here Paul in motion, as we hay 


I. Paul’s departure from Corinth, v. 8. 


iat 


‘the ancients speak of. After this he 
there yet a good while, some think, 
the year and a half mentioned v. 11. 
he found he laboured not in vain, he 
continued labouring. 2. When he went, he 
took leave of the brethren solemnly, and with 
nuch affection, with suitable comforts and 
ounsels, and prayers at parting, commend-: 
ing what was good, reproving what was 
otherwise, and giving them necessary cau- 
tions against the wiles of the false apostles; 
‘and his farewell sermon would leave impres- 
‘sions upon them. 3. He took with him 
Priscilla and Aquila, because they had a 
mind to accompany him; for they seemed 
disposed to remove, and not inclined to stay 
long at a place, a disposition which may 
arise from a good principle, and have good 
effects, and therefore ought not to be con- 
‘demned in others, though it ought to be 
‘suspected in ourselves. ‘There was a great 
friendship contracted between them and Paul, 
and therefore, when he went, they begged 
to go along with him. 4. At Cenchrea, 
which was hard by Corinth, the port where 
those that went to sea from Corinth took 
‘ship, either Paul or Aquila (for the original 
‘does not determine which) had his head 
Shaved, to discharge himself from the vow 
‘of a Nazarite: Having shorn his head at 
Cenchrea; for he had a vow. ‘Those that 
lived in Judea were, in such a-ease, bound 
to do it at the temple: but those who lived 
in other countries might do it in other places. 
‘The Nazarite’s head was to be shaved when 
ither his consecration was accidentally pol- 
uted, in which case he must begin again, 
*when the days of his separation were ful- 
filled (Num. vi. 9; xii. 18), which, we.sup- 
pose, was the case here. Some throw it 
‘upon Aquila, who was a Jew (v. 2), and re- 
ained perhaps more of his Judaism than was 
convenient ; but I see no harm in admitting 
it concerning Paul, for concerning him we 
nust admit the same thing (ch. xxi. 24, 26), 
not only in compliance for a time with the 
Jews, to whom he became as a Jew (1 Cor. ix. 
20), that he might win upon them, but be- 
ause the vow of the Nazarites, though cere- 
monial, and as such ready to vanish away, 
ad yet a great deal of moral and very pious 
nificance, and therefore was fit to die the 
ast of all the Jewish ceremonies. The Naza- 
S$ are joined with the prophets (Amos ii. 
, and were very much the glory of Israel 
m.iv. 7), and therefore it is not strange 
f Paul bound himself for some time with 
e vow of a Nazarite from wine and strong 
rink, and from being trimmed, to recom- 
nend himself to the Jews; and from this he 
ow discharged himself. 
_ I. Paul’s calling at Ephesus, which was 
the metropolis of the Lesser Asia, and a 
-port. 1. There he left Aquila and Pris- 
illa ; mot only because they would be but 
densome to him in his journey, but be- 
cause they might be serviceable to the inter- 


<VIII. Ephesus and Jerusalem. 
ests of the gospei at Ephesus. Paul in- 
tended shortly to settle there for some time, 
and he left Aquila and Priscilla there in the, 
mean time, for the same end as Christ sent 
his disciples before to every place where he 
himself would come, to prepare his way 

Aquila and Priscilla might, by private con- 
versation, being very intelligent judicious 
Christians, dispose the minds of many to 
give Paul, when he should come among 
them, a favourable reception, and to under- 
stand his preaching; therefore he calls them 
his helpers in Christ Jesus, Rom. xvi. 3. 
2. There he preached to the Jews in their 
synagogue ; though he did but call there in 
his journey, yet he would not go without 
giving them a sermon. He entered into the 
synagogue, not asa hearer, but as a preacher, 
for there he reasoned with the Jews. Though 
he had abandoned the Jews at Corinth, who 
opposed themselves, and blasphemed, yet 
he did not, for their sakes, decline the syna- 
gogues of the Jews in other places, but still 
made the first offer of the gospel to them. 
We must not condemn a whole body or 
denomination of men, for the sake of some 
that conduct themselves ill. 3. The Jews 
at_ Ephesus were so far from driving Paul 
away that they courted his stay with 
them (v. 20): They desired him to tarry 
longer with them, to instruct them in the 
gospel of Christ. These were more noble, 
and better bred, than those Jews at Corinth, 
and other places; and it was a sign that 
God had not quite cast away his people, but 
had aremnant among them. 4. Paul would 
not stay with them now: He consented not ; 
but bade them farewell. He had further to 
go; he must by all means keep this feast at 
Jerusalem; not that he thought himself 
bound in duty to it (he knew the laws of the 
feasts were no longer binding), but he had 
business at Jerusalem (whatever it was) 
which would be best done at the time of the 
feast, when there was a general rendezvous 
of all the Jews from all parts; which of the 
feasts it was we are not told, probably it was 
the passover, which was the most eminent. 
5. He intimated his purpose, after this 
journey, to come and spend some time at 
Ephesus, being encouraged by their kind 
invitation to hope that he should do good 
among them.. It is good to have oppor- 


‘tunities in reserve, when one good work is 


over to have another to apply ourselves to: 
I will return again to you, but he inserts that 
necessary proviso, if God will. Our times 
are in God’s hand; we purpose, but he dis- 
poses; and therefore we must make all our 
promises with submission to the will of God. 
If the Lord will, we shall live, and do this or 
that. I will return again to you, if the Spirit 
suffer me (ch. xvi. 7); this was included in 
Paul’s case; not only if providence permit, 
but if God do not otherwise direct my 
motions. . 

Ill. Paul’s visit to Jerusalern ; a short 


The character 


visit it was, but it served as a token of re- 
spect to that truly mother-church. 1. He 
came by sea to the port that lay next to 
Jerusalem. He sailed from Ephesus (v. 21), 
and landed at Cesarea, v.22. He chose to 
go by sea, for expedition and for safety, and 
that he might see the works of the Lord, and 
nis wonders in the deep. Joppa had been the 
port for Jerusalem, but Herod having im- 
proved Cesarea, and the port at Joppa being 
dangerous, that was generally made use of. 
2. He went up, and saluted the church, by 
which, I think, is plainly meant the church 
at Jerusalem, which is emphatically called 
the church, because there the Christian church 
began, ch. xv. 4. Paul thought it requisite 
to show himself among them, that they might 
not think his success among the Gentiles had 
made him think himself either above them or 
estranged from them, or that the honour God 
had put upon him made him unmindful of 
the honour he owed to them. His going to 
salute the church at Jerusalem intimates, (1.) 
That it was a very friendly visit that he made 
them, in pure kindness, to enquire into their 
state, and to testify his hearty good-will to 
them.. Note, The increase of our new friends 
should not make us forget our old ones, 
but it should be a pleasure to good men, 
and good ministers, to revive former ac- 
quaintance. The ministers at Jerusalem 
were constant residents, Paul was a constant 
itinerant; but he took care to keep up a 
good correspondence with them, that they 
might rejoice with him in his going out, and 
he might rejoice with them in their tents, 
and they might both congratulate and wish 
well to one another’s comfort and success. 
(2.) That it was but a short visit. He went 
up, and saluted them, perhaps with the holy 
kiss, and made no stay among them. It was 
designed but for a transient interview, and 
yet Paul undertook this long journey for 
that. This is not the world we are to be 
together in. God's people are the salt of the 
eurth, dispersed and scattered ; yet it is good 
to see one anuther sometimes, if it be but to 
see one another, that we may confirm mutual 
ilove, may the better keep up our spiritual 
communion with one another at a distance, 
and may long the more for that heavenly 
Jerusalem in which we hope to be together 
for ever. 

IV. His return through those countnes 
where he had formerly preached the gospel. 
1. He went and spent some time in Antioch, 
among his old friends there, whence he was 
first sent out to preach among the Gentiles, 
ch, xiii. 1. He went down to Antioch, to 
refresh himself with the sight and conversa- 
tion of the ministers there; and a very good 
refreshment it is to a faithful minister to 
have for awhile the society of his brethren; 
for, as iron sharpeneth iron, so doth a man the 
countenance of his friend. Paul’s coming to 
Antioch would bring to remembrance the 
former days, which would furnish him with 


“> 


E ACTS. 


ea 
v5 aS 


, vt 


Fate 7 


matter for men ha 
went over the cou’ 

in order, where he baat 
and planted churches, w! 
briefly mentioned (ch. xvi. 
rious work, as appears by eaves 1 
where Paul speaks of his pee ie x 
pel to the Galatians at the first, and th 
receiving him as an angel of God. ° 
country churches (for such they were 
i. 2), and we read not of any city in Galati 
where a church was) Paul visited in order z 
they lay, watering what he had been instru. 
mental to plant, and strengthening all th 
disciples. His very coming among them, 
and owning them, were a streng 
ing to them and their ministers. Paul 
countenancing them was enc i em 
but that was not all: he preached that t 
them which strengthened them, which con- 
firmed their faith in Christ, their resol 
tions for Christ, and their pious affections to 
him. Disciples need to be strengthened, for 
they are compassed about with infirmity 
ministers must do what they can — 
strengthen them, to strengthen them all, by 
directing them to Christ, and bringing them 
to live upon him, whose strength is perfected 
in their weakness, and who is himself their 


w 
* 
iy 


strength and song. i 


24 And a certain Jew name 
Apollos, born at Alexandria, an elo 
quent man, and mighty in the serip- 
tures, came to Ephesus. 25 This 
man was instructed in the way o 
the Lord; and being fervent in the 
spirit, he spake and taught diligenth 
the things of the Lord, knowing onl 
the baptism of John. 26 And h 
began to speak boldly in the syna 
gogue : whom when Aquila and Pris 
cilla had heard, they took him unt 
them, and expounded unto him th 
way of God more perfectly. 27 An 
when he was disposed to pass int 
Achaia, the brethren wrote, exhorti 
the disciples to receive him: wh 
when he was come, helped the 
much which had believed th 
grace: 28 For he mightily co 
vinced the Jews, and that publiel 
showing by the scriptures that Jes! 
was Christ. Sg 


* 
* 


The sacred history leaves Paul upon h 
travels, and goes here to meet Apollo: 
Ephesus, and to give us some accow 
him, which was necessary to our understan 
ing some passages in Paul’s epistles. — 

i. Here is an account of his characte 
when he came to Ephesus. oY 

1. He was a Jew, born at Alexandria 1 ] 


mt 


, but of Jewish | 
pundance of Jews in that city, since 
ersion of the people, as it was fore- 
d (Deut. xxviii. 68): The Lord shall bring 

into Hgypt again. 
lio, the name of one of the heathen gods, 


ee 


and well fitted for public service. He was an 
eloquent man, und mighty in the scriptures of 
e Old Testament, in the knowledge of 
which he was, as a Jew, brought up. (1.) 
ie had a great command of language: he 
was an eloquent man ; he was avijp \byioc—a 
prudunt man, so some; a learned man, so 
others; historiarum peritus—a_ good histo- 
rian, which is an excellent qualification for 
the ministry: he was one that could speak 
well, so it properly signifies ; he was an oracle 
of aman; he was famous for speaking per- 
ape and closely, fully and fluently, upon 
y subject. (2.) He had a great command 
f scripture-language, and this was the elo- 
uence he was remarkable for. He came to 
Ephesus, being mighty in the scriptures, so the 
words are placed ; having an excellent faculty 
fee bounding scripture, he came to Ephe- 
sus, which was a public place, to trade with 
that talent, for the honour of God and the 
ood of many. He was not only ready in 
he scriptures, able to quote texts off-hand, 
od repeat them, and tell-you where to find 
em (many of the carnal Jews were so, who 
ere therefore said to have the form of know- 
edge, and the letter of the law); but he was 
mighty in the scriptures. He understood the 
ense and meaning of them, he knew how to 
ake use of them and to apply them, how to 
ason out of the scriptures, and to reason 
rongly; a convincing, commanding, con- 
irming power went along with all his expo- 
itions and applications of the scripture. it 
s probable he had given proof of his know- 
sdge of the scriptures, and his abilities in 
em, in many synagogues of the Jews. ' 
3. He was instructed in the way of the 
ord; that is, he had some acquaintance 
vith the doctrine of Christ, had obtained 
some general notions of the gospel and the 
rinciples of Christianity, that Jesus is the 
wrist, and that prophet that should come into 
eworld ; the first notice of this would be 
y embraced by one that was so mighty 
ie scripture as Apollos was, and there- 
understood the signs of the times. He 
instructed, karnynpévoc—he was catechised 
he word is), either, by his parents or by 
sters ; he was taught something of Christ 
| the way of salvation by him. Those 
are to teach others must first be them- 
ves taught the word of the Lord, not only 
talk of it, but to walk in it. It is not 
ough to have our tongues tuned to the 
ord of the Lord, but we must have our feet 
ected into the way of the Lord. 
Yet he knew only the baptism of John ; 


arents ; for there 


His name was not 


Pe ene Oe See 
Vv . of Apoilos 
| he was instructed in the gospel of Christ as 
far as John’s ministry would carry him, and 
no further; he knew the preparing of the way 
of the Lord by that voice crying in the wil- 
derness, rather than the way of the Lord 
| itself. We cannot but think he had heard of 
Christ’s death and resurrection, but he was 
not let into the mystery of them, had not had 
opportunity of conversing with any of the 
apostles since the pouring out of the Spirit ; 
or he had himself been baptized only with the 
baptism of John, but was not baptized with 
the Holy Ghost, as the disciples were at the 
day of pentecost. : 

II. We have here the employment and 
improvement of his gifts at Ephesus; he 
came thither, seeking opportunities of doing 
and getting good, and he found both. 

1. He there made a very good use of his 
gifts in public. He came, probably, recom- 
mended to the synagogue of the Jews as a fit 
man to be a teacher there, and according to 
the light he had, and the measure of the gift 
given to him, he was willing to be employed 
(v. 25): Being fervent in the Spirit, he spoke 
and taught diligently the things of the Lord. 
Though he had not the miraculous gifts ot 
the Spirit, as the apostles had, he made use 
of the gifts he had; for the dispensation of 
the Spirit, whatever the measure of it is, is 
given to every man to profit withal. And our 
Saviour, by a parable, designed to teach his 
ministers that though they had but one ta. 
lent they must not bury that. We have seen 
how Apollos was qualified with a gocd head 
and a good tongue: he was an eloquent man, 
and mighty in the scriptures ; he had laid in 
a good stock of useful knowledge, and had 
an excellent faculty of communicating it. 
Let us now see what he had further to re- 
commend him asa preacher ; and his example 
is recommended to the imitation of all 
preachers. (1.) He was a lively affectionate 
preacher; as he had a good head, so he had 
a good heart; he was fervent in Spirit. He 


p 


‘| had in him a great deal of divine fire as well 


as divine light, was burning as well as shin- 
ing. He was full of zeal for the glory of 
God, and the salvation of precious souls. 
This appeared both in his forwardness to 
preach when-he was calied to it by the rulers 
of the synagogue, and in his fervency in his 
preaching. He preached as one in earnest, 
and that had his heart in his work. What a 
happy ‘composition was here! Many are 
fervent in spirit, but are weak in knowledge, 
in scripture-knowledge—have far to seek for 
proper words, and are full of improper ones; 
and, on the other hand, many are eloquent 
enough, and mighty in the scriptures, and 
learned, and judicious, but they have no life 
or fervency. Here was a complete man of 
God, thoroughly furnished for his work ; both 
eloquent and fervent, full both of divine 
knowledge and of divine affections. (2.) He 
was an industrious laborious preacher. He 
spoke and taught diligently. He took pains 


The character 


in his preaching, what he delivered was ela- 
borate ; and he did not offer that to God, or 
to the synagogue, that either cost nothing or 
cost him nothing. He first worked it upon 
his own heart, and then laboured to impress 
it on those he preached to: he taught dili- 
gently, axpiBec—accurately, exactly ; eve 
thing he said was well-weighed. (3.) He 
was an evangelical preacher. ‘Though he 
knew only the baptism of John, yet that was 
the beginning of the gospel of Christ, and to 
that he kept close; for he taught the things 
ot the Lord, of the Lord Christ, the things 
that tended to make way for him, and to set 
him up. The things pertaining to the king- 
dom of the Messiah were the subjects he 
chose to insist upon; not the things of the 
ceremonial law, though those would be 
pleasing to his Jewish auditors; not the 
things of the Gentile philosophy, though he 
could have discoursed very well on those 
things; but the things of the Lord. (4.) 
He was a courageous preacher: He began to 
speak boldly in the synagogue, as one who, 
having put confidence in God, did not fear 
the face of man; he spoke as one that knew 
the truth of what he said, and had no doubt 
of it, and that knew the worth of what he 
said and was not atraid to suffer for it; i 
the synagogue, where the Jews not only were 
present, but had power, there he preached the 
things of God, which he knew they were pre- 
judiced against. 

2. He there made a good increase of his 
gifts in private, not so much in study, as in 
conversation with Aquila and Priscilla. If 
Paul or some other apostle or evangelist 
had been at Ephesus, he would have in- 
structed him; but, for want of better help, 
Aquila and Priscilla (who were tent-makers) 
expounded to him the way of God more per- 
fectly. Observe, (1.) Aquila and Priscilla 
heard him preach in the synagogue. Though 
n knowledge he was much inferior to them, 
yet, having excellent gifts for public service, 
they encouraged his ministry, by a diligent 
and constant attendance upon it. Thus 
young ministers, that are hopeful, should. be 
countenanced by grown Christians, for it 
becomes them to fulfil all righteousness. (2.) 
Finding him defective in his knowledge of 
Christianity, they took him to them, to lodge 
in the same house with them, and empounded 
to him the way of God, the way of salvation | w: 
by Jesus Christ, more perfectly. They did 
not take occasion from what they observed of 
his deficiency either to despise him them- 
selves, or to disparage him to others); did not 
call him a young raw preacher, not fit to 
come into a pulpit, but considered the dis- 
advantages he had laboured under, as know- 
ing only the baptism of John; and, having 
themselves: got great knowledge i in the truths 
of the gospel by their long and intimate con- 
versation with Paul, they communicated what 


they knew to him, and gave him a clear, vipa 


distinet, and methodical “account of those 


THE ACTS. 


things which before ] 
notions of. [1.] Sed 
that which Christ has pri 
that hath shall be given; he th 
uses what he has, will Deve 
diligently traded with the talent h 
doubled it eng AE Se See an instance ¢ 
truly Christian charity in Aquila and 
cilla; they did good aecording to their : 
Aquila, though a man of great kno 
yet did not undertake to- speak in “7 
gogue, because he had not such 
public work as Apollos had ; but he furni 
Apollos with matter, and the left him 
clothe it with e words. Instruct 
young Christians and young ministers 
vately in oe on, Patan: mean well, 
perform well, as far as , is 

very good service, both to m md tot 
church. [3.] See an imstance of great | 


mility in Apollos. Hewas a very bright youn 
man, of great parts and learning, see or 


from the university, a preacher, 
one mightily cm Lup ape era followed ; and 
finding that Aquila and Priscilla were j 
cious serious Christians, that could s 
intelligently and experimentally of the 
of God, though they were but mecha 
poor tent-makers, he was glad to receive 
structions from them, to be cprihay by th 

his defects and mistakes, and to have 
mistakes rectified by them, and his'deficienc 


made up. Young scholars gain a ¢ 
deal by converse with old Carlathares-ouyen yo 


students in the law may by old practition 
Apollos, though he was instructed in ~— 
of the Lord, did not rest in the k 
he had attained, nor thought he und 
Christianity as well as any man (visicle DI 
conceited young men are apt to do), but w 
willing to have it expounded to a 
perfectly. Those that know much s 
covet to know more, and what they know te 
know it better, pressing forward sonteirn or: 
fection. (4.] Here is an imstance of a goo 
woman, though not es to spealk i 
church or in the s' et doing g: 
with the knowledge of i a he viginen h 
private converse. Paul will eC 
women to be teachers of pach cr Tit i il 3,4 
Ilf. Here is his preferment to the servi 
of the church of Corinth, which was:a 
sphere of usefulness than Ephesus at pi 
was. Paul had set the wheels 2 
Achaiaand particularly at Conn tho 
town. Many were:stimred aed Mecahirs. 
to receive the gospel, and od. 
confirmed; and.many voy "ikewiow' itate 
to oppose the gospel, and they pert 
confuted. Paul was gone, was called 4 
other work, and now there was a fais 
sion in this vacancy for Apollos toset in, who” 
was fitted rather to water than to plats 
build up those that were within than to 
in those that were without. Now rae 


ee 


ie 


Me 


. His call to this serviee. not by a 1 


; but, (1.) He himself inclined to go: 
was disposed to pass into Achaia ; having | the fathers, who should come, and they were 


| of the state of the churches there, he 
‘mind to try what good he could do 
were eminent for spiritual gifts, yet 
ollos : it there might be some work 
or him, and 
2.) His friends encouraged him to go, and 
pproved of his purpose; and, he being a 
perfect stranger there, they gave him a testi- 
onial or letters of recommendation, exhort- 
the disciples in Achaia to entertain him 
ad employ him. In this way, among others, 
@ communion of churches is kept up, by 
the recommending of members and ministers 
each other, when ministers, as Apollos 
here, are disposed to remove. ‘Though those 
Ephesus had a great loss of his labours, they 
did not grudge those in Achaia the benefit of 
them; but, on the contrary, used their in- 
terest in them to i him; for the 
hes of Christ, though they are many, yet 
ey are one. 
_ 2. His success in this service, which both 
rays answered his intention and expectation; 


' (1.) Believers were greatly edified, and those 
hat had received the gospel were very much 
firmed : He helped those much who had be- 
a through grace. Note, [1.] Those who 
eve in Christ, it is through grace that they 
ve; it isnot of themselves, it is God’s gift 
o them; itis his workin them. [2.] Those 
tho through grace do believe, yet still have 
ed of help; as long as they are here in this 
orid there are remainders of unbelief, and 
mething lacking in their faith to be per- 
ed, and the work of faith to be fulfilled. 
.] Faithful ministers are capable of ‘being 
many ways helpful to those who through 
ice do believe, and it is their business to 
them, to help them much; and, whena 
e power goes along with them, they will 
helpful to them. 
(2.) Unbelievers were greatly mortified. 
objections were fully answered, the folly 
sophistry of their arguments were dis- 
red, so that they had nothing to say in 
nee of the opposition they made to the 
el; their mouths were stopped, and their 
ces filled with shame (v.28): He mightily 
nvinced the Jews, and that publicly, before 
e people ; he did it, eiréxwe—earnestly, and 
of vehemence; he too 
s to do it; his heart was upon it, as one 
at was truly desirous both to serve the 
e of Christand to.save the souls of men. 
did it effectually and to universal satisfac- 
He did it levi neyotio—with facility. 
ease was so plain, and the arguments 
so strong on Christ’s side, that it was an 


LLALLe 


against it. Though they were so fierce, 


them. Though there were those there 


Ma te jus ee BRS i ON sss (i gut 6 ia 
a ae Te, ee. Ephesis. 

3 calle d to Macedonia, mo, nor so | thing of their opposition. Now that which he 
y the invitation of those he was to } aimed to convince them of was that Jesus is 


the Christ, that he is the Messiah promised to 


to look for no other. If the Jews were but 
convinced of this—that Jesus is Christ, even 
their own law would teach them to hear him. 
Note, The business of ministers is to preach 
| Christ: We preach not ourselves, but Christ 


disposed his mind that way. | Jesus the Lerd. ‘The way he took to convince 


them was by the scriptures ; thence he fetched 
his arguments ; for the Jews owned the serip- 
tures to be of divine authority, and it was 
easy for him, who was mighty in the scrip- 
tures, from them to show that Jesus is the 
Christ. Note, Ministers must be able not 
only to preach the truth, but to prove it and 
defend it, and to convince gainsayers with 
meekness and yet with power, instructing 
those that oppose themselves; and this is 
real service to the church. 
CHAP. XIX. 


We left Paul in his circuit visiting the churches (ch. xviii. 23), but 
we have not forgotten, nor has he, the promise he made to his 
friends at Ephesus, to return to them, and make some stay there; 
now this chapter shows us. his performance of that promise, his com- 
ing to Ephesus, and his continuance there two years; weare here 
told, I. How he laboured there in the word and doctrine, how 
he taught some weak believers that had gone no further than 
John’s baptism (ver. 1—7), how he taught three months in the 
synagogue of the Jews (ver. 8), and, when he was driven thence, 
how he taught the Gentiles a long time in a pulilic school ‘ver. 9, 
10), and how he confirmed ‘his doctrine by miracles, ver. 11, 12. 
1]. What was the fruit of his labour, particularly among the con- 
jurors, the worst of sinners: some were confounded, that did but 
make use of his name (ver. 13—17), but others.were converted, 
that received and embraced his doctrine, ver. 1S—20. I1!. What 
projects he had of further usefulness (ver. 21, 22), and what 
trouble at length he met with at Ephesus from the silversmiths, 
which forced him thence to pursue the measures he had laid; 
how a mob was raised by Demetrius to cry up Diana (ver. 23—- 
34), and how it was suppressed and dispersed by the town-clerk, 
ver. 33—41. ; 


ND it came to pass, that, while 

Apollos was at Corinth, Paul 
having passed through the upper 
coasts came to Ephesus : and finding 
certain disciples, 2 He said uato 
them, Have ye received the Holy 
Ghost since ye believed? And they 
said unto him, We have not so muck 
as heard whether there be any Holy 
Ghost. 3 And he said unto them. 
Unto what then were ye baptized ? 
And they said, Unio John’s baptism, 
4 Then said Paul, John verily bap- 
tized with the baptism of repentance, 
saying unto the people, that they 
should believe on him which should 
come after him, that is, on Christ 
Jesus. 5 When they heard this, 
they were baptized in the name of 
the Lord Jesus. 6 And when Paul 
had laid his hands upon them, the 
Holy Ghost came on them ; and they 


| spake with tongues, and prophesied. 
to baffle all that the Jews could | 7 And all the men were about twelve. 


Ephesus was a city of great note in Asia, 


heir cause-was so weak that-he made no-| famous fer a temple built there to Diana, 


be ' 
at we were baptized, that we may live 
ur baptism. ; 

They own that they were baptized unto 

_baptism—sig 7d “Iwavvov Barricpa’ 
is, as I take it, they-were baptized in the 

of John, not by John himself (he was 
enough from any such thought), but by 
ne weak, well-meaning disciple of his, that 
orantly kept up his name as the head of a 
, retaining the spirit and notion of those 
iples of his that were jealous of the growth 
Christ’s interest, and complained to him 
f it, John iii. 26. Some one or more of 
hese, that found themselves much edified by 
ohn’s baptism of repentance for the remis- 
ion of sins, not thinking that the kingdom 
heaven, which he spoke of as at hand, was 
© very near as it proved, ran away with that 
tion, rested in what they had, and thought 
could not do better than to persuade 
thers to do so too; and so, ignorantly, in a 
lind zeal for John’s doctrine, they baptized 
re and there one in John’s name, or, as it 
s here expressed, unto John’s baptism, look- 
ig no further themselves, nor directing those 
nat they baptized any further. 

5. Paul explains to them the true intent 
nd meaning of John’s baptism, as principally 
eferring to Jesus Christ, and'so rectifies the 

e of those who had baptized them into 
baptism of John, and had not directed 
to look any further, but to rest in that. | 
hose that have been left in ignorance, or led 
o error, by any infelicities of their educa- 
on, should not therefore be despised nor re- 
cted by those who are more knowing and 
tthodox, but should be compassionately in- 
ructed, and better taught, as these disciples 
ere by Paul. (1.) He owns that John’s 
iptism was a very good thing, as far as it 
ent: John verily baptized with the baptism of 
spentance. By this baptism he required peo- 
to be sorry for their sins, and to confess 
m and turn from them; and to bring any 
hisis a great pointgained. But, (2.) He 
ws them that John’s baptism had a fur- 
t reference, and he never designed that 
se he baptized should rest there, but told 
that they should believe on him who 
d come after him, that is, on Christ 
.—that his baptism of repentance was 
sned only to prepare the way of the Lord, 
to dispose them to receive and entertain 
‘ist, whom he left them big with expecta- 
s of; nay, whom he directed them to: 
jold the Lamb of God. “ John was a great 
good man; but he was only the harbin- 

—Christ is the Prince. His baptism was 
porch which you were to pass through, 
the house you were to rest in; and there- 
re it was all wrong for you to be baptized 
to the baptism of John.” 

When they were thus shown the error 
ley were led into, they thankfully accepted 
le discovery, and were baptized in the name 

the Lord Jesus, v.5. As for Apollos, of 
thom it was said (ch. xviii. 25) that he knew 


we 


Pree rie 


= ea eS 
ce) ie Ephesus. 
the baptism of John—that he rightly under- 
stood the meaning of it when he was bap- 
tized with it, though he knew that only—yet, 
when he understood the way of God more 
perfectly, he was not again baptized, any 
more than Christ’s first disciples that had 
been baptized with John’s baptism and knew 
it referred to the Messiah at the door (and, 
with an eye to this, submitted to it), were bap- 
tized again. But to these disciples, who re- 
ceived it only with an eye to John and looked 
no further, as if he were their saviour, it was 
such ‘a fundamental error as was as fatal to it 
as it would have been for any to be baptized 
in the name of Paul (1 Cor. i. 13) ; and there- 
fore, when they came to understand things 
better, they desired to be baptized in the name 
of the Lord Jesus, and were so: not by Paul 
himself, as we have reason to think, but by 
some of those who attended him. It does 
not therefore follow hence that there was not 
an agreement between John’s baptism and 
Christ’s, or that they were not for substance 
the same; muclless does it follow that those 
who have been once baptized in the name of 
the Fatker, Son, and Holy Ghost (whichis the 
appointed form of Christ’s baptism), may be 
again baptized in the same name; for those 
that were here baptized in the name of the 
Lord Jesus had never been so baptized before. 

II. How Paul conferred the extraordinary 
gifts of the Holy Ghost upon them, v. 6. 
1. Paul solemnly prayed to God to give them 
those gifts, signified by his laying his hands on 
them, which was a gesture used in blessing by 
the patriarchs, especially in conveying the 
great trust of the promise, as Gen. xlviii. 14 
The Spirit being the great promise of the New 
Testament, the apostles conveyed it by the 
imposition of hands: ‘ The Lord bless thee 
with that blessing, that blessing of blessings,” 
Isa. xliv. 3. 2. God granted the thing he 
prayed for: The Holy Ghost came unon them 
In a surprising overpowering manner, and 
they spoke with tongues and prophesied, as the 
apostles did and the first Gentile converts, 
ch.x.44. This was intended to introduce the 
gospel at Ephesus, and to awaken in the 
minds of men an expectation of some great 
things from it; and some think that it was 
further designed to qualify these twelve men 
for the work of the ministry, and that these 
twelve were the elders of Ephesus, to whom 
Paul committed the care and government 
of that church. They had the Spirit of pro- 
phesy, that they might understand the mys- 
teries of the kingdom of God themselves, 
and the gift of tongues, that they might 
preach them to every nation and language. 
Oh, what a wonderful change was here made 
en a sudden in these men! those that but just 
now had not so much as heard that there was 
any Holy Ghost are now themselves filled with 
the Holy Ghost; for the Spirit, like the wind, 
blows where and when he listeth. 


8 Anda he went into the syna- 


ge " 
oa Es 
y 


Paul at THE 


gogue, and spake boldly for the space 
of three months, disputing and per- 
suading the things concerning the 
kingdom of God. 9 But when 
divers were hardened, and believed 
not, but spake evil of that way be- 
fore the multitude, he departed from 
them, and separated the disciples, 
disputing daily in the school of one 
Tyrannus. 10 And this continued 
by the space of two years; so that 
all they which dwelt in Asia heard 
the word of the Lord Jesus, both 
Jews and Greeks. 11 And God 
wrought special miracles by the 
hands of Paul: 12 So that from 
his body were brought unto the sick 
handkerchiefs or aprons, and the 
diseases departed from them, and the 
evil spirits went out of them. 


Paul is here very busy at Ephesus to do 
good. 

I. He begins, as usual, in the Jews’ syna- 
gogue, and makes the first offer of the gospel 
to them, that he might gather in the Jost 
sheep of the house of Israel, who were now 
scattered upon the mountains. Observe, 

1. Where he preached to them: in their 
synagogue (v. 8), as Christ used to do. He 
went and joined with them in their synagogue- 
vorship, to take off their prejudices against 
him, and to ingratiate himself with them, 
while there was any hope of winning upon 
them. Thus he would bear his testimony to 
public worship on sabbath days. Where 
there were no Christian assemblies yet formed, 
he frequented the Jewish assemblies, while 
the Jews were not as yet wholly cast off. 
Paul went into the synagogue, because there 
he had them together, and had them, it might 
be hoped, ina good frame. 

2. What he preached tothem: The things 
concerning the kingdom of God among men, 
the great things which concerned God’s 
dominion oyer all men and favour to them, 
and men’s subjection to God and happiness 
in God. He showed them their obligations 
to God and interest in him, as the Creator, 
by which the kingdom of God was set up;— 
the violation of those obligations, and the 
forfeiture of that interest, by sin, by which 
the kingdom of God was pulled down,—and 
the renewing of those obligations and the 
restoration of man to that interest again, by 
the Redeemer, whereby the kingdom of God 
was again set up. Or, more particularly, the 


‘things concerning the kingdom of the Messiah, 


which the Jews were in expectation of, and 
promised themselves great matters from; he 
opened the scriptures which spoke concern- 
ing this, gave them aright notion of this king- 
dom, and showeth them their mistakes aboutit. 


ACTS 


3. How he preached to t 
preached argumentatively: hb t 
gave reasons, scripture-reasons, fo) 
preached, and answered objections, for 
convincing of men’s j and ¢ 
sciences, that they might not only beli 
but might see cause to Sak preach 
Gaheysperoc — dialogue-wise; he put qu 
tions to them and received their answe 
ave them leave to put queStions to him z 
alee them. (2.) He preached affectic 
ately: he persuaded; he used not on 
logical arguments, to enforce what he si 
upon their a ai rhetori 
motives, to impress } whe said upon th 
affections, showing them that the things 
preached concerning the kingdom o G 
were things concerning themselves, whi 
they were nearly concerned in, and theref 
ought to concern themselves about, 2 C 
v. 11, We persuade men. Paul was a movi 
preacher, and was master of the art of p 
suasion. (3.) He preached undauntedly, a 
with a holy resolution: yk ag boldly, | 
one that had not the least doubt of the 
he spoke of, nor the least distrust of hin 
spoke from, nor the least dread of those 
spoke to. i 
4. How long he preached to them: J 
the space of three months, which was a cot 
petent time allowed them to consider o} 
in that time those among them that belon 
to the election of grace were called in, al 
the rest were left inexcusable. Thus lo 
Paul preached the gospel with much cont 
tion (1 Thess. ii. 2), yet he did not fail, a 
was discouraged. =e 
5. What sticcess his preaching had ame 
them. (1.) There were some ' were pi 
suaded to believe in Christ; some think j 
is intimated in the word persuading— 
prevailed with them. ‘But, (2.) Many co 
tinued in their infidelity, and were confirm 
in their prejudices against Christian 
When Paul called on them before, 
preached only some general, things to 
they courted his stay among them (ch. x 
20); but now that he settled among the: 
and his word came more closely to their e 
sciences, they were soon weary ofhim. [ 
They had an invincible aversion to the g 
of Christ themselves: they were hardened, 
believed not ; they were resolved they wa 
not believe, though the truth shone in fi 
faces with ever such a convincing light: 
evidence. Therefore they believed not, 
cause they were hardened. [2.] The} 
their utmost to raise and keep up in oth 
an aversion to the gospel; they not 0 
entered not into the kingdom of God th 
selves, but neither did they suffer th that 
were entering to goin; for they spoke 
of that way before the multitude, to prejudi 
them against it. Though they Bote 
show any manner of evilin it, yet they s 


-all manner of evil concerning it. hes 


sinners, like the angels that 


would go in the synagogue of the Jews, 
d found that their opposition grew more ob- 
nate, he left the synagogue, because he 
d not safely, or rather because he could 
,0t comfortably and successfully, continue 
n communion with them. Though their 
vorship was such as he could join in, and 
hey had not silenced him, nor forbidden him 
0 preach among them, yet they drove him 
rom them by their railing at those things 
vhich he spoke concerning the kingdom of 
tod : they hated to be reformed, hated to be 
nstructed, and therefore he departed from 
hem. Here we are sure there was a separa- 
ion and no schism; for there was a just cause 
or it and a clear call to it. Now observe, 
1. When Paul departed from the Jews he 
ook the disciples with him, and separated 
am, to save them from that untoward gene- 
=a (aecording to the charge Peter gave to 
fis new converts, ch. ii. 40); lest they 
hould be infected with the poisonous tongues 
ae blasphemers, he separated dee 
ho believed, to be the foundation of a 
hristian church, now that they were a com- 


ted there needed no more to separate the 
iples; let him go where he will, they 
oliow him. 

2. When Paul separated from the syna- 
ogue he set upa meeting of his own, he 
ted daily in the school of one Tyrannus. 
left the synagogue of the Jews, that he 
t goon with the more freedom in his 
; still he disputed for Christ and’ Chris- 
anity, and was ready to answer all oppo- 
ts whatsoever in defence of them ; and he 
_ by this separation a double advantage. 
| That now his opportunities were more 
juent. In the synagogue he could only 
| every sabbath day (ch. xiii. 42), but 
he disputed daily, he set up a lecture 
day, and thus redeemed time: those 
‘business would not permit them to 
one day might come another day ; and 
se were welcome who watched daily at 
2 gates of wisdom, and waited daily at the 
of her doors, (2.) That now they were 
open. ‘Po the synagogue of the Jews 
le might come, nor could come, but Jews 
F proselytes ; Gentiles were excluded ; but, 
hen he set up a meeting in the school of 
annus, both Jews and Greeks attended 
inistry, v.10. Thus, as he describes 
ate of opportunity at Ephesus (1 Cor. 
8, 9), a wide door and an effectual was 
ed to him, though there were many ad- 
aries. Some think this school of Ty- 
nus was a divinity-school of the Jews, 
ch a one they commonly had in their 
at cities besides their synagogue; they 


; Ephesus 
called it Bethmidrash, the house of enquiry, 
or of repetition ; and they went to that on 
the sabbath day, after they had been in 
the synagogue. They go from strength to 
strength, from the house of the sanctuary to 
the house of doctrine. If this was such a 
school, it shows that though Paul left the 
synagogue he left it gradually, and still kept 
as near it as he could, as he had done, 
eh. xviii. 7. But others think it was a philo« 
sophy-school of the Gentiles, belonging to one 
Tyrannus, or a retiring place (for so the word 
oxo sometimes signifies) belonging to a 
principal man or governor of the city ; some 
convenient place it was, which Paul and the 
disciples had the use of, either for love or 
money. 

3. Here he continued his labours for two 
years, read his lectures and disputed. daily. 
These two years commence from the end of 
the three months which he spent in the syna- 
gogue (v. 8); after they were ended, he con- 
tinued for some time in the country about, 
preaching; therefore he might justly reckon 
it in all three years, as he does, ch. xx. 31. © 

4, The gospel hereby spread far and near 
(v. 10): All thosethat dwelt in. Asia heard the 
word of the Lord Jesus ; not only all that 
dwelt in Ephesus, but all that dwelt in that 
large province called Asia, of which Ephesus 
was the head city—Asita the Less it was 
called. There was great resort to Ephesus 
frorn all parts of the country, for law, traffic, 
religion, and education, which gave Paul 
am opportunity of sending the report of the 
gospel to all the towns and villages of that 
country. They all heard theword of the Lord 
Jesus. ‘The gospel is Christ’s word, it isa 
word concerning Christ. This they heard, 
or at least heard of it. Some of all sects, 
some out of all parts both in city and country, 
embraced this gospel, and entertained it, and — 
by them it was communicated to others; and ~ 
so they all heard the word of the Lord Jesus, 
or might have heard it. Probably Paul 


‘sometimes made excursions himself into the 


country, to preach the gospel, or sent his 
missionaries or assistants that attended him, 
and thus the word of the Lerd was' heard 
throughout that region. Now those that sat 
im darkness saw w great light. 

III. God confirmed Paul’s doctrine by 
miracles, which awakened people’s enquiries 
after it, fixed their affection to it, and engaged 
their belief of it, v.11, 12. Iwonderwe have 
not read of any miracle wrought by Paul 
since the casting of the evil spirit out of the 
damsel at Philippi; why did he not work 
miracles at Thessalonica, Berea, and Athens? 
Or, if he did, why are-they not recorded? 
Was the success of the gospel, without” 
miracles in the kingdom of nature, itself 
such a miracle in the kingdom of grace, and 
the divine power which went along with it 
such a prooi of its divine original, that there 
needed no other? It is certain that at 


Corinth he wrought many miracles, though 


pk 


The disgrace of 


Luke has recorded none, for he tells them 
(2 Cor. xii. 12) that the signs of his apostle- 
ship were among them, in wonders and 
mighty deeds. But here at Ephesus we have 
a general account of the proofs of this kind 
which he gave of his divine mission. 1. They 
were special miracles—Avvapec ob ruxovoag. 
God exerted powers that were not according 
to the common course of nature: Virtutes 
non vulgares. Things were done which 
could by no means be ascribed either to 
chance or second causes. Or, they were not 
only (as all miracles are) owt of the common 
road, but they were even uncommon miracles, 
such miracles as had not been wrought by 
the hands of any other of the apostles. The 
opposers of the gospel were so prejudiced 
that any miracles would not serve their turn; 
therefore God wrought virtutes non quaslibet 
(so they render it), something above the com- 
mon road of miracles. 2. It was not Paul 
that wrought them (What is Paul, and what 
is Apollos 2) but it was God that wrought 
them by the hand of Paul. He was but the 
instrument, God was the principal agent. 

3. He not only cured the sick that were 
brought to him, or to whom he was brought, 
but from his body were brought to the sick 
handkerchiefs or aprons; they got Paul’s 
handkerchiefs, or his aprons, that is, say 
some, the aprons he wore when he worked 
at his trade, and the application of them to 
the sick cured them immediately. Or, they 
brought the sick people’s handkerchiefs, or 
their girdles, or caps, or head-dresses, and 
laid them for awhile to Paul’s body, and then 
took them to the sick. The former is more 
probable. Now was fulfilled that word of 
Christ to his disciples, Greater works than 
these shall youdo. We read of one that was 
cured by the touch of Christ’s garment when 
it was upon him, and he perceived that virtue 
went out of him; but here were people cured 
by Paul’s garments when they were taken 
from him. Christ gave his apostles power 
against unclean spirits and agacnst all manner 
of sickness (Matt. x. 1), and accordingly we 
find here that those to whom Paul sent relief 
had it in both those cases : for the diseases de- 
parted from them and the evil spirits went out 
of them, which were both significant of the 
great design and blessed effect of the gospel, 
the healing of spiritual disease, and freeing 
the souls of men from the power and domi- 
nion of Satan. 


13 Then certain of the vagabond 
Jews, exorcists, took upon them to 
eall over them which had evil spirits 
the name of the Lord Jesus, saying, 
We adjure you by Jesus whom Paul 
preacheth. 14 And there were seven 
sons of one Sceva, a Jew, and chief 
of the priests, which did so. 15 And 
the evil spirit answered and said, 


oe -e 
Te fe 


THE ACTS. °°) 


Jesus I know, aad Fai 
but who are ye? 16 An 
in whom the evil spirit a 
on them, and overcame ae 
prevailed against them, so that th 
fled out of that house naked an 
wounded. 17 And this was k 
to all the Jews and Greeks 
dwelling at Ephesus; and fear : 
on them all, and the name of 
Lord Jesus was magnified. 18 A 
many that believed came, and con 
fessed, and showed their deeds. 
Many of them also which use 
curious arts brought their books to 
gether, and burned them before al 
men: and they counted the price ¢ 
them, and found z¢ fifty thousan 
preces of silver. 20 So mightily gre’ 
the word of God and prevailed. 


The preachers of the gospel were sent fort 
to carry on a war against Satan, and therei 
Christ went forth conquering and to conque 
The casting of evil spirits out of those thi 
were possessed was one instance of Chris 
victory over Satan; but, to show in h 
many ways Christ triumphed over that greg 
enemy, we have here in these verses two re 
markable instances of the conquest of Satat 
not only in those that were violently possesse 
by him, but in those that were voluntaril 
devoted to him. a 

I. Here is the confusion of some of Satan 
servants, some vugabond Jews, that wel 
exorcists, who made use of Christ’s nai 
profanely and wickedly in their diabolical e 
chantments, but were made to pay dearly 
their presumption. Observe, 

1. The general character of those who we! 
guilty of this presumption. They were Jew 
but vagabond Jews, were of the Jewish natic 
and religion, but went about from town 
town to get money by conjuring. Th 
strolled about to tell people their fortun 
and pretended by spells and charms to cur 
diseases, and bring people to themselves tk 
were melancholy or distracted. They 
themselves exorcists, because in doing 
tricks they used forms of adjuration, by su 
and such commanding names. The sup 
stitious- Jews, to put a reputation upon 
magic arts, wickedly attributed the inve 
of them to Solomon. So Josephus (A 
lib. viii. cap. 2) says that Solomon compos 
charms by which diseases were cured, 4 
devils driven out so as never to return; a 
that these operations continued comm 
among the Jews to his time. And Chr 
seems to refer to this (Matt. xii. 27), By whom 
do your children cast them out ? = | 

2. A particular account of some at Ephei 
that ied this course of live and came thiti 


eT ey CES gh ree hile in. Fea 


’ 


itty ie 8 le ; 
Piet POO HAR. the exorcists. 
sir travels ; they were seven sons of one| Antichristian powers and factions pretend a 
Jew, and chief of the priests, v. 14.| mighty zeal for Jesus and Paul, and to have 
- sad to see the house of Jacob thus dege-| authority from them; but, when the matter 
erated, much more the house of Aaron, the | comes to be looked into, it is a mere worldly 
ly that was in a peculiar manner conse-| secular interest that is to be thus supported ; 
rated to God; it is truly sad to see any of| nay, if is an enmity to true religion: Jesus 
t race in league with Satan. Their father} we know, and Paul we know ; but who are 
vas a chief of the priests, head of one of the| you? (2.) The man in whom the evil spirit 
venty-four courses of priests. One would| was, gave them a warm reception, fell foul 
hink the temple would find both employment | upon them, leaped upon them in the height of 
nd encouragement enough for the sons of| his frenzy and rage, overcame them and all 
chief priest, if they had been twice as|their enchantments, prevailed against them, 
jany. But probably it wasa vain, rambling, |and was every way too hard for them; so 
akish humour that led them to turn mounte- | that they fled out of the house, not only naked, 
anks, and wander all the world over to cure | but wounded ; their clothes pulled off their 
yaa folks. backs, and their heads broken. ‘This is 
3. The profaneness they were guilty of: | written for a warning to all those who name 
hey took upon them. to call over evil sptrits the name of Christ, but do not depart from 
he name of the Lord Jesus ; notas those who | iniquity. The same enemy that overcomes 
ad a veneration for Christ and a confidence | them with his temptations will overcome them 
1 his name, as we read of some who cast out | with his terrors ; and their adjuring him in 
vils in Christ’s name and yet did not follow | Christ’s name to let them alone will be no se- 
ith his disciples (Luke ix. 49), whom he|curity to them. If we resist the devil by a 
ould not have to be discouraged; but as|true and lively faith in Christ, he will flee 
jose who were willing to try all methods to|from us; but if we think to resist him by 
arry on their wicked trade, and, it should | the bare using of Christ’s name, or any part 
gem, had this design:—If the evil spirits | of his word, as a spell or charm, he will pre- 
hould yield to an adjuration in the name of | vail against us. 
esus by those that did not believe in him,} 5. The general notice that was taken of 
aey would say it was no confirmation of his| this, and the good impression it made upon 
octrine to those that did; for it was all one| many (v. 17): This was known to all the Jews 
thether they believed it or no. If they | and Greeks also dwelling at Ephesus. It was the 
hould not yield to it, they would say the| common talk of the town; and the effect of it 
ame of Christ was not so powerful as the | was, (1.) That men were terrified : fear fell on 
her names they used, to which the devils| them all. In this instance they saw the ma- 
ad often by collusion yielded. They said, | lice of the devil whom they served, and the 
@ adjure you by Jesus whem Paul preaches ; | power of Christ whom they opposed; and 
ot, “ whom we believe in, or depend upon, | both were awful considerations. They saw that 
r have any authority from,” but whom Paul | the name of Christ was not to be trifled with, 
aches ; as if they had said, “‘ We will try | nor his religion compounded with the pagan 
that that name wil] do.’’ The exorcists in| superstitions. (2.) That God was glorified ; 
ie Romish church, who pretend to cast the| the name of the Iord Jesus, by which his 
il out of melancholy people by spells and | faithful servants cast out devils and cured 
ms which they understand not, and| diseases, without any resistance, was the more 
hich, not having any divine warrant, cannot | magnified ; for now it appeared to be a name 
é used in faith, are the followers of these va-| above every name. 
abond Jews. a II. Here is the conversion of others of 
The confusion they were put to in their| Satan’s servants, with the evidences of their 
pious operations. Let them not be de-| conversion. 
ms God is not mocked, nor shallthe glo-|_ 1. Those that had been guilty of wicked 


us name of Jesus be prostituted to such a] practices confessed them, v. 18. Many that 
le purpose as this; what communion hath| had believed and were baptized, but had not 
rist with Belial? (1.) The evil spirit gave | then been so particular as they might have 
a sharp reply (v. 15): “‘ Jesus I know, | been in the confession of their sins, were so 
Paul I know ; but who are you? I know | terrified with these instances of the magnify- 
lat Jesus has conquered principalities and|ing of the name of Jesus Christ that they 

wers, and that Paul has authority in his| came to Paul, or some of the other ministers 
ne to cast out devils ; but what power have | that were with him, and confessed what evil 
to command us in his name, or who gave| lives they had led, and what a great deal of 
‘any such power? What have you todo|secret wickedness their own consciences 
) declare the power of Jesus, or to take his| charged them with, which the world knew 
Wenant and commands into your mouths, | not of—secret frauds and secret filthiness ; 
ing you hate his instructions?” Ps. 1.| they showed their deeds, took shame to them- 
(7. ‘This was extorted out of the mouth| selves and gave glory to God and warning to 
he eyil spirit by the power of God, to gain} others. These confessions were not extorted 
nour to the gospel, and to put those to/from them, but were voluntary, for the ease 
me that made a bad use of Christ’s name. | of their consciences, upon which the late mi- 
; ea 9—VI. 


a 


: 


the disgrace of 


reeles had struck a terror. Note, Where 
tuere is true contrition for sin there will be 
an imgenuous confession of sin to God in 
every prayer, and to man whom we have 
offended when the case requires it. 

2. Those that had conversed with wicked 
books burnt them (v.19): Many also of those 
who used curious arts, ra wepitopya—imperti- 
nent things ; multa nihil ad se pertinentia sa- 
tagentes—busy bodies (so the word is used, 2 
Thess. iii. 11; 1 Tim. v. 13), that traded in 
the study of magic and divination, in books 
of judicial astrology, casting nativities, tel- 
ling fortunes, raising and laying spirits, in- 
terpreting dreams, predicting future events, 
and the like, to which some think are to be 
added plays, romances, love-books, and un- 
chaste and immodest poems—histrionica, ama- 
toria, saltatoria.—Stres. These, having their 
consciences more awakened than ever to see 
the evil of those practices in which these 
books instructed them, brought their books 
together, and burnt them before all men. 
Ephesus was notorious for the use of these 
curious arts; hence spells and charms were 
ralled Litere Ephesie. Here people fur- 
nished themselves with all those sorts of 
books, and, probably, had tutors to instruct 
them in those black arts. It was therefore 
much for the honour of Christ and his gos- 
pel to have such a noble testimony borne 
against those eurious arts, in a place where 
they were so much in vogue. It is taken for 
granted that they were convinced of the evil 
of these curious arts, and resolved to deal in 
them no longer ; but they did not think this 
enough unless they burnt their books. (1.) 
Thus they showed a holy indignation at the 
sins they had been guilty of; as the idolaters, 
when they were brought to repentance, said 
to their idols, Get you hence (Isa. xxx. 22), 
and cast even those of silver and gold to the 
moles and to the bats, Isa. ii. 20. ‘They thus 
took a pious revenge on those things that 
had been the instruments of sin to them, and 
proclaimed the force of their convictions of 
the evil of it, and that those very things were 
now detestable to them, as much as eyer 
they had been delectable. (2.) Thus they 
showed their resolution never to return to 
the use of those arts, and the books which 
related to them, again. They were so fully 
convinced of the evil and danger of them 
that they would not throw the books by, with- 
in reach of a recal, upon supposition that it 
was possible they-might change their mind ; 
but, being stedfastly resolved never to make 
use of them, they burnt them. (3.) Thus 
they put away a temptation to return to them 
again. Had they kept the books by them, 
there was danger lest, when the heat of the 
present conviction was over, they should have 
the curiosity to look into them, and so be in 
danger of liking them and loving them 
again, and therefore they burnt them. Note, 
Those that truly repent of sin will keep 


themselves 2s far as possible from the oc-! 


THE ACTS. 


Ko 4 

casions of it. (4.) Thus th wee ent 
doing mischief to others. Jf Judas had 
by he would have said, “Sell them, and 
the money to the poor;” or, “Buy I 
and good books with it.” But then 
could tell into whose hands these danger 
books might fall, and what mischief mi 
be done by them? it was therefore the sa 
course to commit them all to the fla 
Those that are recovered from sin themse 
will do all they can to keep others from | 
ing into it, and will be much more afrai 
laying an occasion of sin in the way of oth 
(5.) Thus they showed a contempt ot 
wealth of this world; for the price 
books was cast up, probably by those 
persuaded them not to burn them, and ity 
found to be fifty thousand pieces of silt 
which some compute to be fifteen hundi 
pounds of our money. It is probable # 
the books were scarce, perhaps prohibit 
and therefore dear. Probably they had e« 
them so much; yet, being the devil’s boc 
though they had been so foolish as to 
them, they did not think this would jus 
them in being so wicked as to sell # 
again. (6.) Thus they publicly testified 
joy for their conversion from these wie 
practices, as Matthew did by the é 
he made when Christ had called him fr 
the receipt of custom. These converts joit 
together in making this bonfire, and m 
before all men. They might have burnt 
books privately, every one in his own hou 
but they chose to do it together, by cons 
and to do it at the high cross (as we | 
that Christ and his grace in them might 
the more magnified, and all about them 
more edified ag 

III. Here 1s a general account of the ¢ 
gress and success of the gospel in and ab 
Ephesus (v. 20): So mightily grew the 
of God, and prevailed. It is a blessed 
to see the word of God growing and pre 
ing mightily, as it did here. 1. To se 
grow extensively, by the addition of man: 
the church. “When still more and m 
wrought upon by the gospel, and wrot 
up into a conformity to it, then it gro 
when those that were least likely to yi 
it, and that had been most stiff in their 
position to it, are captivated and bro 
mto obedience to it, then it may be 
grow mightily. 2. To see it prevail 
sively, by the advancement in knowl 
and grace of those that are added to 
church ; when strong corruptions are n 
fied, vicious habits , evil custo 
long standing broken off, and pleasant, 
ful, fashionable sins are. abandoned, the 
prevails mightily ; and Christ in it gos 
conquering and to conquer. f 

21 After these things were ender 
Paul purposed in the spirit, whenh 
had passed through Macedonia 
Achaia, to go to Jerusalem, saj 


ve been there, I must also 

22 So he sent nto Mace- 
‘oof them that mmistered unto 
Timotheus and Erastus; but he 
mself stayed in Asia for a season. 
} And the same time there arose 
» small stir about that way. 24 For 
certain man named Demetrius, a 
lversmith which made silver shrines 
r Diana, brought no small gain 
ito the craftsmen; 25 Whom he 
Jed together with the workmen. of 
ve occupation, and said, Sirs, ye know 
at by this craft we have our wealth. 
3 Moreover ye see and hear, that 
yt alone at Ephesus, but almost 
roughout all Asia, this Paul hath 
rsuaded and turned away much 
jople, saying that they be no gods, 
hich are made with hands: 27 So 
Bs not only this our craft is in 
ger to be set: at nought; but also 
at the temple of the great goddess 
jana should be despised, and her 
agnificence should be destroyed, 
m al] Asia and the world wor- 
peth. 238 And when they heard 
@ sayings, they were full of wrath, 
cried out, saying, Great is Diana 
e Ephesians. 29 And the whole 
was filled with confusion: and 
ing caught Gaius and Aristarchus, 
10f Macedonia, Paul’s companions 
travel, they rushed with one ac- 
d into the theatre. 30 And when 
ul would have entered in unto the 
ple, the disciples suffered him 
31 And certain of the chief of 
which were his: friends, sent 
ito him, desiring him that he would 
t adventure himself into the the- 
e. 32 Some therefore cried one 
and some another: for the 
Sembly was cenfused; and the 
fe part knew not wherefore they 
come together. 33 And they 
w Alexander out. of the multitude, 
Jews putting him forward. And 
xander beckoned with the hand, 
would have made his. defence 
the people. 34 But when they 
w that he was.a Jew, all with one 
about the space of two hours 
out, Great ts Diana of the 
ans. 35 And when the 


~. 
oO 
5 


. CHAP: 


Pats tals Pd it oe lid 


; at Ephesus. 
town clerk had appeased the people, 
he said, Ye men of Ephesus, what 
man is there that knoweth not how 
that the city of the Ephesians is 
a worshipper of the great goddess 
Diana, and of the image which 
fell down from Jupiter? 36 Seeing 
then that these things cannot be 
spoken against, ye ought to be 
quiet, and to do nothing rashly. 37 
For ye have brought hither these 
men, which are neither robbers of 
churches, nor yet blasphemers. of 
your goddess. 38 Wherefore if De- 
metrius, and the craftsmen which are 
with him, have a matter against any 
man, the law is open, and there are 
deputies: let them implead one an- 
other. 39 But if ye enquire any 
thing concerning other matters, it 
shall be determined in a lawful as- 
sembly. 40 For we are in danger to 
be called in question for this day’s 
uproar, there being no cause whereby 
we may give an account of this con- 
course. 41 And when he had thus 
spoken, he dismissed the assembly. 

I. Paul is here brought into some trouble 
at Ephesus, just when he is forecasting to go 
thence, and to cut out work for himself else- 
where. See here, 

1. How he laid his purpose of going to 
other places, v. 21,22. Hewasaman of vast 
designs for God, and was for making his in- 
fluences as widely diffusive as might be. Ha- 
ving spentabove two years at Ephesus, (1.) He 
designed a visit to the churches of Macedonia 
and Achaia, especially of Philippi and Co- 
rinth, the chief cities of those provinces, v. 21. 
There he had planted churches, and now is 
concerned to visit them. He purposed in the 
spirit, either in his own spirit, not communi- 
cating his purpose as yet, but keeping it to 
himself; or by the direction of the Holy Spi- 
rit, who was his guide in all his motions, and 
by whom he was led. He purposed to go 
and see how the work of God went on in 
those places, that he might rectify what was 
amiss and encourage what was good. (2.) 
Thence he designed to go to Jerusalem, to 
visit the brethren there, and give an account 
to them of the prospering of the good plea- 
sure of the Lord in his hand; and thence he 
intended to go to Rome, to go and see Rome ; © 
not as if he designed only the gratifying of his 
curiosity with the sight of that ancient famous 
city, but because it was an expression people 
commonly used, that they would go and see 
Rome, would look about them there, when 
that which he designed was to see the Chris- 
tians there, and to do them some service, 


- Sree 


ma ET Cpe ete Pe ae 


— E 


' The tumult 


Rom. i. 11. The good people at Rome were 
the glory of the city which he longed for a 
sight of. Dr. Lightfoot supposes that it was 
upon the death of the emperor Claudius, who 
died the second year of Paul’s being at Ephe- 
sus, that Paul thought of going to Rome, be- 
cause while he lived the Jews were forbidden 
Rome, ch. xviii.2. (3.) He sent Timothy and 
Erastus into Macedonia, to give them notice 
of the visit he intended them, and to get their 
collection ready for the poor saints at Jeru- 
salem. Soon after he wrote the first epistle 
to the Corinthians, designing to follow it him- 
self, as appears 1 Cor. iv. 17, 19, I have sent 
to you Timotheus ; but I will myself come to 
you shortly, if the Lordwill. For the present, 
he staid in Asia, in the country about Ephe- 
sus, founding churches. 

2. How he was seconded in his purpose, 
and obliged to pursue it bythe troubles which 
at length he met with at Ephesus. It was 
strange that he had been quiet there so long; 
yet it should seem he had met with trouble 
there not recorded in this story, for in his 
epistle written at this time he speaks of his 
having fought with beasts at Ephesus (1 Cor. 
xv. 32), which seems to be meant of his being 
put to fight with wild beasts in the theatre, 
according to the barbarous treatment they 
sometimes gave the Christians. And ke speaks 
of the trouble which came to them in Asia, 
near Ephesus, when he despaired of life, and 
received a sentence of death within himself, 
2iCor.-t, 8, "9: 

II. But, in the trouble here related, he was 
worse frightened than hurt. In general, there 
arose no small stir about that way, v. 23. 
Some historians say that the famous impos- 
tor Apollonius Tyanzeus, who set up for a 
rival with Christ, and gave out himself, as 
Simon Magus, to be some great one, was at 
Ephesus about this time that Paul was there. 
But it seems the opposition he gave to the 
gospel was so insignificant that St. Luke did 
not think it worth taking notice of. The dis- 
turbance he gives an account of was of an- 
other nature: let us view the particulars of 
it. Here is, 

1. A great complaint against Paul and the 
other preachers of the gospel for drawing peo- 
ple off from the worship of Diana, and so 
spoiling the trade of the silversmiths that 
worked for Diana’s temple. 

(1.) The complainant is Demetrius, a sil- 
versmith, a principal man, it is likely, of the 
trade, and one that would be thought to un- 
derstand and consult the interests of it more 
than others of the company. Whether he 
worked in other sorts of plate or no we are 
not told; but the most advantageous branch 
of his trade was making silver shrines for 
Diana, v. 24. Some think these were medals 
stamped with the effigies of Diana, or her 
‘ample, or both; others think they were re- 
presentations of the temple, with the image of 
Diana in it in miniature, all of silver, but so 
small that people might carry them about with 


THE ACTS. 


¥ 
. 


. 
sae 


> a “* 
them, as the papists do th 
that came from far to } 
the temple of Ephesus, when th 
bought these little temples or shrin 
home with them, for the 
curiosity of their friends, and to prese 
their own minds the idea of that stately e 
fice. See how craftsmen, and crafty m 
above the rank of silversmiths, make a 
vantage to themselves of people’s superstiti 
and serve their worldly ends by it. a 
(2.) The persons he appeals to are not tl 
magistrates, but the mob; he called # 
craftsmen together, with the workmen of lik 
occupation (a company of mechanics, who hi 
no sense of any thing but their worldly int 
rest), and these he endeavoured to incens 
against Paul, who would be actuated as lit 
by reason and as much by fury as he coul 
desire. ; 
(3.) His complaint and representation < 
very full. [1.] He lays it down for a pri 
ciple that the art and mystery of making silv. 
shrines for the worshippers of Diana was ver 
necessary to be supported and kept up (v. 25) 
“ You know that by this craft we have not onl 
our subsistence, and our necessary food, bi 
our wealth. We grow rich, and raise estat 
We live great, and have wherewithal to m 
tain our pleasures; and therefore, what 
comes of it, we must not suffer this 
grow into contempt.” Note, Itis natural fo 
men to be jealous for that, whether right ¢ 
wrong, by which they get their wealth; at 
many have, for this reason alone, set then 
selves against the gospel of Christ, because 
calls men off from those crafts which are un 
lawful, how much wealth soever is to be ob 
tained by them. [2.] He charges it up 
Paul that he had dissuaded men from wo 
shipping idols. The words, as they are lai 
in the indictment, are, that he had assefte 
Those are no gods which are made with hand 
v. 26. Could any truth be more plain ai 
self-evident than this, or any reasoning mo 
cogent and convincing than that of the pi 
phets, The workman made it, therefore it isn 
God? The first and most genuine notion 
have of God is, that he has his being of hi 
self, and depends upon none; but that 
things have their being from him, and th 
dependence on him: and then it must folle 
that those are no gods which are the creatur 
of men’s fancy and the work of men’s hant 
Yet this must be looked upon as anh 
and atheistical notion, and Paul as a crimin 
for maintaining it; not that they could a 
vance any thing against this doctrine itsel 
but that the consequence of it was that 
only at Ephesus, the chief city, but almo 
throughout all Asia, among the countr 
ple, who were their best customers, and 
they thought they were surest of, he had pe 
suaded and turned away much people from th 
worship of Diana; so that there was not 7 
such a demand for the silver shrines as had 
been, ror were such good rates given for them 


foe sree CHAR: XIX. 
re those who will stickle for that | will abide by it that, whatever becomes of other 
hich is most grossly absurd and unreason- | gods and goddesses, Great is Diana of the 
d which carries along with it its own | Ephesians. We must and will stand up for 
tion of falsehood, as this does, that | the religion of our country, which we have 
ose are gods which are made with hands, if it | received by tradition from our fathers.” ‘Thus 
ze but human laws, and worldly interest | all people walked every one in the name of his 
id prescription,.on its side. [3.] He re- | god, and all thought well of their own; much 
ninds them of the danger which their trade | more should the servants of the true God do 
vas in of going to decay. Whatever touches | so,.who can say, This God is our God for ever 


oie 


his touches them in a sensible tender part: 
‘ If this doctrine gains credit, we are all un- 
lone, and may even shut up shop; this our 
raft will be set at nought, will be convicted, 
ind put into an ill name as superstition, and a 
heat upon the world, and every body will 
anitdown. This our part” (so the word is), 
‘our interest or share of trade and com- 
perce,” xevduvever tjpiv 7d pépoc, “willnctonly 
sme into danger of being lost, but it \~ui 
wing us into danger, and we shall become 
jot only beggars, but malefactors.” [4.] He 
etends a mighty zeal for Diana, and a jea- 
ousy for her honour: Not only this our craft 
s wm danger ; if that were all, he would not 
ave you think that he would have spoken 
vith so much warmth, but all his care is lest 
ke temple of the great goddess Diana should 
despised, ard her magnificence should be 

troyed ; and he would. not, for all the 
me see the diminution of the honour of 


goddess, whom all Asia and the world 
ship. See what the worship of Diana had 
plead for itself, and wnat was the utmost 
ich the most zealous bigots for it had to 
an its behalf. First, That it had pomp 
its side; the magnificence of the temple 
s the thing that charmed them, the thing 
chained them; they could not bear the 
hts of any thing that tended to the dimi- 
tion, much less to the destruction, of that. 
Secondly, That it had numbers on_-its side ; 
ll Asia and the world worship it ; and there- 
it must needs be the right way of wor- 
let Paul say what he will to the contrary. 


st, therefore the dragon, the devil, the god of : 
his world, gives him his power, and his seat, 
d great authority, Rev. xiii. 2, 3. 
2. The popular resentment of this com. ' 
int. The charge was managed by a crafts- 
an, and was framed to incense the common 
Jeople, and it had the desired effect; for on 
S$ occasion they showed, (1.) A great dis- 
asure against the gospel and the preachers 
They were full of wrath (v. 28), full of 
and indignation, so the word signifies. 
craftsmen went stark mad.when they 
told that their trade and their idol were 
(2.) A great jealousy for 
onour of their goddess: They cried out, 
wreat is Diana of the Ephesians ; and we 
@ resolved to stand by her, and live and die 
e defence of her. Are there any that} 
pose her to contempt, or threaten her de- 


ae 


‘gods which are made with kands, we! 


, because all the world wonders after the | [ 


and ever. (3.) A great disorder among them- 
selves (v. 29): The whole city was full of 
confusion—the common and natural effect of 
an intemperate zeal for a false religion; it 
throws all into confusion, dethrones reason, 
and enthrones passion: and men run toge- 
ther, not only not knowing one another’s 
minds, but not knowing their own. 

3. The proceedings of the mob under the 
power of these resentments, and how far they 
were carried. . 

(1.) They laid hands on some of Paul’s 
companions, and hurried them into the 
theatre (v. 29), some think with design there 
to make them fight with beasts, as Paul had 
sometimes done; or perhaps they intended 
only to abuse them, and to make them a 
spectacle to the crowd. Those whom they 
seized were Gaius and Aristarchus, of both 
of whom we read elsewhere. Gaius was of 
Derbe, ch. xx. 4. Aristarchus is also there 
spoken of, and Col. iv.10. They came with 
Paul from Macedonia, and this was their only 
crime, that they were Paul’s companions in 
travel, both in services and sufferings. 

(2.) Paul, who had escaped being seized 
by them, when he perceived his friends in 
distrecs for his sake, would huve entered in 
unto th. ople, to sacrifice himself, if there 
were no other remedy, rather than his friends 
should suffer upon his account; and it was 
an evidence of a generous spirit, and that he 
loved his neighbour as himself. 

(3.) He was persuaded from it by the 


kindness of his friends, who overruled him. 


1.] The disciples suffered him not, for it 
better became him to offer it than it would 
have become them to suffer it. They had 
reason to say to Paul, as David’s servants 
Aid to him, when he was for exposing him- 
self in a piece of public service, Thou art 
worth ten thousand of us, 2 Sam. xviii. 3. 
[2.] Others of his friends interposed, to pre- 
vent his throwing himself thus into the 
mouth of danger. They would treat him 
much worse than Gaius and Aristarchus, 
looking upon him as the ringleader of the 
party; and therefore better let them bear © 
the brunt of the storm than that he should 
venture into it, v.31. They were certain of 
the chief of Asia, the princes of Asia— 
*Aciapyai. The critics tell us they were the 
chief of their priests; or, as others, the chiet 
cf their players. Whether they were con- 
verts to the Christian faith (and some such 


jon? Let us alone to deal with them. /} there were even of their priests and gover- 
ul say ever so much to prove that those | nors), or whether they were only well-wishers 


to Paul, as an ingenuous goo:! man, we are 


eS Seg 


ee aia 


The tumult 


not told, only that they were Paul's friends. 
Dr. Lightfoot suggests that they kept up a 
respect and kindness for him ever since: he 
fought with beasts in their theatr e, and were 
afraid he should be abused so again. Note, 
It is a friendly part to take more care of the 
lives and comforts of good men than they do 
themselves. Jt would be a very hazardous 
adventure for Paul to go into the theatre; it 
was a thousand to one that it would cost him 
his life; and therefore Paul was overruled by 
his friends to obey the law of self-preserva= 
tion, and has taught us to keep out of the 
way of danger as long as we can without go- 
ing out of the way of duty. We may be 
called to lay down, our lives, but not to 
throw away our lives. It would better be- 
come Paul to venture into a synagogue than 
into a theatre. 

(4.) The mob was in a perfect confusion 
(v. 32): Some cried one thing and some an- 
other, according as their fancies and passions, 
and perhaps the reports they received, led 
them. Some cried, Down with the Jews; 
others, Down with Paul; but the assembly 
was confused, as not understanding one an- 
other’sminds. They contradicted one another, 
and were ready to fly im one another’s faces 
for it, but they did not understand their 
own; forthe truth was the greater part knew 
not wherefore they had come together. They 
knew not what began the riot, nor who, much 
less what business they had'there; but, upon 
such occasions, the greatest part come only 
to enquire what the matter is: they follow 
the cry, follow the crowd, increase like a 
snow-ball, and where there are many there 
will be more. 

(5.) The Jews would haveinterested them- 
selves in this tumult (in other places they 
had been the first movers of such riots) 
but now at Ephesus they had not inte- 
rest enough to raise the mob, and yet, when 
it was raised, they had ill-will enough to 
set in with it @. 33): They drew Alexander 
out of the multitude, called him out to speak 
on the behalf of the Jews against Paul and 
his companions: ‘‘ Youhave heard what De- 
metrius and the silversmiths have to say 
against them, as enemies to their religion ; 
give us leave now to tell you what we have 
to say against him as an enemy to our reli- 
gion. ‘‘ The Jews put him forward to do 
this, encouraged him, and told him they 
would stand by him and second him; and 
this they looked upon as necessary in their 
own defence, and therefore what he designed 
to say is called his apologizing to the people, 
not for himself in particular, but for the Jews 
in general, whom the worshippers of Diana 
looked upon to be as much their enemies. as 
Paul was. Now they would have them know 
that they were as much Paul’s enemies as 
they were; and those who are thus careful 
to distinguish themselves from the servants 
of Christ now, and are afraid of being taken 
for them, shall bave their doom accordingly 


THE heme 


Bs 


bc 7 


in the day. Alle: 
the hand, desiving tobe he 
it had been strange if ap 


carried on against the Sac: and 
were not Jews at one end or e othe 

if they could not the: mi r 
would help it forward, and so ‘aad 
selves partakers of other men’s sins. 
think this Alexander had beem a Ch 
but had apostatizedito Judaism, and therefor 
was drawn out as a proper person to a 
Paul; and that he was that Te 
coppersmith that did Paul so a ‘i 
(2 Tim. iv. 14), and whom he had d 
unto Satan. 1 Tim, i. 20. a 

(6.) This oceasioned the firompeteabies 
drop the prosecution of Paul’s friends, 
to turn it into aeclamations in honour of thi 
goddess (wv. 34): When they knew that he u 
a Jew, and, as such, an enemy to the worship 
of Diana (for thine Fenway: lap now an i " 
cable hatred to idols-and idolatry), what 
he had to say for Paul or against him, th 
were resolved not to hear him, and therefo 
set the mob a shouting, “ Great is Diana's 
the Ephesians ; whoever runs her down, © 
he Jew or Christian, we are resolved to cr 
her up. Ske is Diana of the petieymeas, 
Diana; and it is our honour and hap 
to have her temple with us; and s 
great, a famous goddess, and univer: 
adored. There are other Dianas, but Diana 
of the Ephesians is. beyond them all, 
cause her temple is more rich and magnifi- 
cent than any of theirs.” This was all 
cry for two hours together; and it 
thought a sufficient confutation of Pax 
doctrine, that those are not gods which are 
made with hands, Thus the most saeret 
truths are often run down with nothing els 
but noise and clamour and popular 
It was said of old. concerning idelaters ’ 
they were mad upon their idols; and herei 
an instance of it. Diana made the Epl 
sians great, for the town was enriched ba 
vast concourse of people from: all 
Diana’s temple there, and therefore they ar 
concerned by all means possible to keep i 
her sinking reputatiom with, Great is Di 
of the Ephesians. 

4. The suppressing and:dispersing of th 2s 
rioters, by the prudence and vigilance of t 
town-clerk; he is called, yeappareve—th 
seribe, or secretary, or recorder ; ee. 0 
vernor of the city,” so some; “‘ the regist 
of their games,” the Olympic games’ 
others), whose business it was to preserye tl 
names of the victors and the prizes they; y 
With much ado he, at length, stilled t 
noise, so as to be heard, and them made 
pacific speech to them, and gave us am ii 
stance of that of Solomon, Thewonds of w 
men are heard in quiet more than. the 
him that rules among fools, epiaeicrss::) 
Keel. ix. 17. 

(1.) He humours them with an 
ledg:aent that Diana was the celebrat 


mp 


— 


Ephesians, v. 35. They needed 
> so loud and strenuous in asserting 
hich nobody denied, or could be 
t of: Every one knows that the city of 
hesians is a worshipper of the great 
ess Diana; is vewkopoc’ not only that 
inhabitants were worshippers of this god- 
ss, but the city, as a corporation, was, by 
charter, entrusted with the worship of 
ana, to take care of her temple, and to ac- 
spaiste those who came thither to do 
r homage. Ephesus is the editua (they 
y that is the most proper word), or the sa- 
ist, of the great goddess Diana. ‘The city 
is more the patroness and protectress of 
lana than Diana was of the city. Such 
eat care did idolaters take for the keeping 
) of the worship of gods made with hands, 
lile the worship of the true and living God is 
glected, and few nations or cities glory in 
tronizing and protecting that. The temple 
‘Diana at Ephesus was a very rich and 
mptuous structure, but, it should seem, the 
age of Diana in the temple, because they 
ought it sanctified the temple, was had in 
eater veneration than the temple, for they 
rsuaded the people that it fell down from 
Be and therefore was none of the gods 
at were made with men’s hands. See how 
sily the credulity of superstitious people is 
iposed upon by the fraud of designing men. 
ecause this image of Diana had been set up 
e out of mind, and nobody could tell who 
ade it, they made the people believe it fell 
from Jupiter. ‘ Now these things,” 
fs the town-clerk very gravely (but whe- 
seriously or no, and as one that did 
lf believe them, may be questioned), 
not be spoken against ; they have ob- 
ied such universal credit that you need 
fear contradiction, it can do you no pre- 
lice.” Some take it thus: ‘ Seeing the 
e of Diana fell down from Jupiter, as we 
believe, then what is said against gods 
de with hands does not at all affect us.” 
2.) He cautions them against all violent 
d tumultuous proceedings, which their re- 
fon did not need, nor could receive any 
advantage from (v. 36): You ought to be 
et, and to do nothing rashly. A very good 
this is to be observed at ail times, both 
private and public affairs ; not to be hasty 
| precipitate in our motions, but to delibe- 
ie and take time to consider: not to put 
urselves or others into a heat, but to be calm 
omposed, and always keep reason in the 
and passion under check. This word 
duld be ready to us, to command the peace 
when we ourselves or those about us 
owing disorderly: We ought to be 
nd to do nothing rashly ; to do nothing 
iste, which we may repent of at leisure. 
He wipes off the odium that had been 
ipon Paul and his associates, and tells 
n, they were not the men that they were 
ented to them to be(v. 37): “ You have 


a ; 


CHaP. XIX. 


my gS 


at Ephesus. 


‘them to pieces; but have you considered 
what is their transgression and what is their 
offence? What can you prove upon them? 
They are not robbers of churches, you can- 
not charge them with sacrilege, or the taking 
away of any dedicated thing. ‘hey have 
offered no violence to Diana’s temple or the 
treasures of it; nor are they Glasphemers of 
your goddess ; they have not given any op- 
probrious language to the worshippers of 
Diana, nor spoken scurrilously of her or her 
temple. Why should you prosecute those 
with all this violence who, though they are 
not of your mind, yet do not inveigh with 
any bitterness against you? Since they are 
calm, why should you be hot?” It was the idol 
in the heart that they levelled all their force 
against, by reason and argument; if they 
can but get that down, the idol in the temple 
will fall of course. Those that preach against 
idolatrous churches have truth on their side, 
and ought vigorously to maintain it and press 
it on men’s consciences ; but let them not be 
robbers of those churches (on the prey laid 
they not their hand, Hst. ix. 15, 16), nor blas- 
phemers of those worships; with meekness 
instructing, not with passion and foul lan- 
guage reproaching, those that oppose them- 
selves; for God’s truth, as it needs not man’s 
lie, so it needs not man’s mtemperate heat 
The wrath of man worketh not the righteous- 
ness of God. 

(4.) He turns them over to the regular 
methods of the law, which ought always ta 
supersede popular tumults, and in civilized 
well-governed nations will do so. A great 
mercy it is to live in a country where provi- 
sion is made for the keeping of the peace, 
and the administration of public justice, and 
the appointing of a remedy for every wrong ; 
and herein we of this nation are as happy as 
any people. -[1.] If the complaint be of a 
private injury, let them have recourse to the 
judges and courts of justice, which are kept 
publicly at stated times. If Demetrius and the 
company of the silversmiths, that have made 
all this rout, find themselves aggrieved, or 
any privilege they are legally entitled to in- 
fringed or entrenched upon, let them bring 
their action, take out a process, and the mat- 
ter shall be fairly tried, and justice done: 
The law is open,.and there are deputies ; there 
is a proconsul and his delegate, whose busi- 
ness it is to hear both sides, and to deter- 
mine according to equity; and in their de- 
termination all parties must acquiesce, and 
not be their own judges, nor appeal to the 
people. Note, The law is good if a man use 
it lawfully, as the last remedy both for the 
discovery of a right disputed and the re- 
covery of a right denied. ([2.] Ifthe com- © 
plaint be of a public grievance, relating to 
the constitution, it must be redressed, not by 
a confused rabble, but by a convention of 
the states (v. 39): If you enquire any thing 
concerning other matters, that are of common 
concern, if shall be determined in a lawful 


eae fia 
Paul's departure THE ACTS. ‘+ a 
assembly of the aldermen and common-coun- | people. Perhaps this 
cil, called together in a regular way by those /| friend at all to Paul, nor 
in authority. Note, Private persons should | preached, yet his human 
not intermeddle in public matters, so as to/to serve the divine purpo 
anticipate the counsels of those whose busi- | troubles of the righteous, but 


ness it is to take cognizance of them; we 
have enough to do to mind our own busi- 
ness. 

(5.) He makes them sensible of the danger 
they are in, and of the premunire they have 
run themselves into by this riot (v. 40): “ It 
is well if we be not called in question for this 
day’s uproar, if we be not complained of at 
the emperor’s court, as a factious and sedi- 
tious city, and if a quo warranto be not 
brought against us and our charter taken 
away; for there is no cause whereby we may 
give an account of this concourse, we have 
nothing to say in excuse of it We cannot 
justify ourselves in breaking the peace by 
saying that others broke it first, and we only 
acted defensively ; we have no colour for any 
such plea, and therefore let the matter go no 
further, for it has gone too far already.” 
Note, Most people stand in awe of men’s 
judgment more than of the judgment of God. 

ow well were it if we would thus still the 
tumult of our disorderly appetites and pas- 
sions, and check the violence of them, with 
the consideration of the account we must 
shortly give to the Judge of heaven and earth 
for all these disorders! We are in danger to 
be called in question for this day’s uproar in 
our hearts, in our houses; and how shall we 
answer it, there being no cause, no just 
cause, or no proportionable one, whereby we 
may give an account of this concourse, and of 
this heat and violence? As we must repress 
the inordinacy of our appetites, so also of 
our passions, with this, that for all these 
things God will bring us into judgment (Eccl. 
xi. 9), and we are concerned to manage our- 
selves as those that must give account. 

(6.) When he has thus shown them the 
absurdity of their riotous meeting, and the 
bad consequences that might follow from it, 
he advises them to separate with all speed 
{v. 41): he dismissed the assembly, ordered 
the crier perhaps to give notice that all 
manner of persons should peaceably depart 
and go about their own business, and they 
did so. See here, [1.] How the overruling 
providence of God preserves the public peace, 
by an unaccountable power over the spirits 
of men. Thus the world is kept in some 
order, and men are restrained from being as 
the fishes of the sea, where the greater de- 
vour the less. Considering what an im- 
petuous furious thing, what an ungovernable 
untameable wild beast the mob is, when it is 
up, we shall see reason to acknowledge 
God’s goodness that we are not always 
under the tyranny of it. He stills the noise 
of the sea, the noise of her waves, and (which 
is no less an instance of his almighty power) 
the tumult of the people, Ps. lxv. 7. [2.] See 


how many ways God has of protecting his! ceased, looking upon the distur 


livereth them out of them all. 
CHAP. XX. 


In this chapter we have, I. Paul’s travels up aud down Ma 
donia, Greece, and Asia, and his coming at length to Troa 
1—6. II. A particular account of his spending one Lord’s-da 
Troas, and his raising Eutychus to life there, ver. 7—12. 
His progress, or circuit, for the visiting of the churches he 
planted, in his way towards Jerusalem, where he designed t 
by the next feast of pentecost, ver. I3—16. IV. The farewell s 
mon he preached to the presbyters at Ephesus, now th 
leaving that country, 17—35. V. The very sorrowful pai 
tween him and them, yer. 36—38. And in all these we fi 
very busy to serve Christ, and to do good to the souls of 
aes only in the conversion of heathens, but in the edificat 

hristians. . 


i D after the uproar was cease 
Paul called unto him the di 
ciples, and embraced them, and de 
parted for to go into Macedonia. — 
And when he had gone over thos 
parts, and had given them much é 
hortation, he came into Greece, — 
And there abode three months. An 
when the Jews laid wait for him, ; 
he was about to sail into Syria, ] 
purposed to return through Mace 
donia. 4 And there accompa 
him into Asia Sopater of Berea ; 
of the Thessalonians, Aristarchus ai 
Secundus; and Gaius of Derbe, a 
Timotheus; and of Asia, Tychiet 
and Trophymus. 5 These going b 
fore tarried for us at Troas. 6 Ar 
we sailed away from Philippi af 
the days of unleavened bread, a 
came unto them to Troas in 
days ; where we abode seven days 

These travels of Paul which are tk 
briefly related, if all in them had been 
corded that was memorable and worth 
be written in letters of gold, the world wo 
not contain the books that would have | 
written; and therefore we have only & 
general hints of occurrences, which t 
fore ought to be the more precious. 

I. Paul’s departure from Ephesus 
had tarried there longer than he had doi 
any one place since he had been ordained t 
apostleship of the Gentiles ; and now it 
time to think of removing, for he must 
in other cities also; but after this, 
end of the scripture-history of his life 
is all we can depend upon), we nevé 
him breaking up fresh ground ag 
preaching the gospel where Christ hao 
named, as hitherto he had done (Rom 
for in the close of the next chapter 
him made a prisoner, and so contin 
so left, at the end of this book. 
left Ephesus soon after the upr 


me CHA 
e to be an indication of Providence 
n not to stay there any longer, v. 1. 

is removal might somewhat appease the 
ge of his adversaries, and gain better quar- 
r for the Christians there. Currenti cede 
rori—It is good to lie by ina storm. Yet 
me think that before he now left Ephesus 
. wrote the first epistle to the Corinthians, 
d that his fighting with beasts at Ephesus, 
hich he mentions in that epistle, was a 
surative description of this uproar; but I 
ther take that literally. 2. He did not 
ave them abruptly and in a fright, but took 
ave of them solemnly: He called unto him 
e disciples, the principal persons of the 
ngregation, and embraced them, took leave 
* them (saith the Syriac) with the kiss of 
pe, according to the usage of the primitive 
urch. Loving friends know not how well 
ey love one another till they come to part, 
id then it appears how near they lay to one 
iother’s hearts. 
Il. His visitation of the Greek churches, 
hich he had planted, and more than once 
atered, and which appear to have laid very 
sar his heart. 1. He went first to Mace- 
nia (v. 1), according to his purpose before 
e uproar (ch. xix. 21); there he visited the 
arches of Philippi and Thessalonica, and 
we them much exhortation, v. 2. Paul’s 
sits to his friends were preaching visits, 
| his preaching was large and copious: 
@ gave them much exhortation; he had a 
eat deal to say to them, and did not stint 
mself in time; he exhorted them to many 
jes, in many cases, and (as some read it) 
many reasonings. . He enforced his ex- 
ortation with a great variety of motives 
idarguments. 2. He staid three months in 
reece (v. 2, 3), that is, in Achaia, as some 
ink, for thither also he purposed to go, to 
winth, and thereabouts (ch. xix. 21), and, 
doubt, there also he gave the disciples 
ch exhortation, to direct and confirm 
sm, and engage them to cleave to the Lord. 
III. The altering of his measures ; for we 
t always stand to our purposes. Ac- 
ts unforeseen put us upon new counsels, 
oblige us to purpose with a proviso. 1. 
ul was about to sail into Syria, to Antioch, 
ence he was first sent out into the service 
he Gentiles, and which therefore in his 
eys he generally contrived to take in 
way; but he changed his mind, and re- 
d to return to Macedonia, the same way 
came. 2. The reason was because the 
expecting he would steer that course 
al, had way-laid him, designing to be the 
of him; since they could not get him 
f the way by stirring up both mobs and 
strates against him, which they had 
nn attempted, they contrived to assas- 
ehim. Some think they laid wait for 
to rob him of the money that he was 
arrying to Jerusalem for the relief of the 
‘saints there; but, considering how 
iteful the Jews were against him, I 


pam . 


P 


on ed 
————— SS 


é 3 / 
XX. to Troas. 
suppose they thirsted for his blood more 
than for his money. 

IV. His companions in his travels when 
he went into Asia; they are here named, 
v. 4. Some of them were ministers, whether 
they were all so or no is not certain. Sopater 
of Berea, it is likely, is the same with So- 
sipater, who is mentioned Rom. xvi. 21. 
Timothy is reckoned among them, for though 
Paul, when he departed from Ephesus (v. 1), 
left Timothy there, and afterwards wrote 
his first epistle to him thither, to direct him 
as an evangelist how to settle the church 
there, and in what hands to leave it (see ! 
Tim. i. 3; iii. 14, 15), which epistle was 
intended for direction to Timothy what to 
do, not only at Ephesus where he now was, 
but also at other places where he should-be 
in like manner left, or whither he should be 
sent to reside as an evangelist (and not to 
him only, but to the other evangelists that 
attended Paul, and were in like manner em- 
ployed) ; yet he soon followed him, and ac- 
companied him, with others here named. 
Now, one would think, this was no good 
husbandry, to have all these worthy men ac- 
companying Paul, for there was more need 
ef them where Paul was not than where he 
was; but so it was ordered, 1. That they 
might assist him in instructing such as by 
his preaching were awakened and startled; 
wherever Paul came, the waters were stirred, 
and then there was need of many hands to 
help the cripples in. It was time to strike 
when the iron was hot. 2. That they might 
be trained up by him, and fitted for future 
service, might fully know his doctrine and 
manner of life, 2'Tim. iii. 10. Paul’s bodily 
presence was weak and despicable, and 
therefore these friends of his accompanied 
him, to put a reputation upon him, to keep 
him in countenance, and to intimate to 
strangers, who would be apt to judge by the 
sight of the eye, that he had a great deal in 
him truly valuable, which was not dis- 
covered upon the outward appearance. 

V. His coming to Troas, where he had 
appointed a general rendezvous of his friends. 
1. They went before, and staid for him at 
Troas (v. 5), designing to go along with him 
to Jerusalem, as Trophimus particularly did, 
ch. xxi. 29. _We should not think it hard to 
stay awhile for good company in a journey 
2. Paul made the best of his way thither ; 
and, it should seem, Luke was now in com- 
pany with him; for he says, We sailed from 
Philippi (v. 6), and the first time we find him 
in his company was here at Troas, ch. xvi. 
11. The days of unleavened bread are men- 
tioned only to describe the time, not to inti-” 
mate that Paul kept the passover after the 
manner of the Jews ; for just about this time 
he had written in his first epistle to the church 
at Corinth, and taught, that Christ is our 
Passover, and a Christian life our feast of 
unleavened bread (1 Cor. v. 7, 8), and when 
the substance was come the shadow was done 


Mii ee ie be Ut ie) eee. 
er ney fas , * 


ET ee Ra) a ee 


Paul preaches 


away. He came to them to Troas, by sea, in 
five days, and when he was there staid but 
seven days. There is no remedy, but a great 
deal of time will unavoidably be lost in tra- 
velling to and fro, by those who go about 
doing good, yet it shall not be put upon the 
seore of lost time. Paul thought it worth 
while to bestow five days in going to Troas, 
though it was but for an opportunity of 
seven days’ stay there; but he knew, and so 
should we, how to redeem even journeying 
time, and make it turn to some good ac- 
count. 

7 And upon the first day of the 
week, when the disciples came to- 
gether to break bread, Paul preached 
unto them, ready to depart on the 
morrow; and continued his speech 
until midnight. 8 And there were 
many lights in the upper chamber, 
where they were gathered together. 
9 And there sat im a window a 
certain young man named Eutychus, 
being fallen into a deep sleep: and 
as Paul was long preaching, he sunk 
down with sleep, and fell down from 
the third loft, and was taken up dead. 
10 And Paul went down, and fell on 
him, and embracing him said, Trouble 
not yourselves; for his life is in him. 
11 When he therefore was come up 
again, and had broken bread, and 
eaten, and talked a long while, even 
till break of day, so he departed. 12 
And they brought the young man 
alive, and were not a little comforted. 

We have here an account of what passed 
at Troas the last of the seven days that Paul 
staid there. 

I. There was a solemn religious assembly 
of the Christians that were there, according 
to their constant custom, and the custom of 
all the churches. 1. The disciples came to- 
gether, v.7. Though they read, and medi- 
tated, and prayed, and sung psalms, apart, 
and thereby kept up their communion with 
God, yet that was not enough; theymust come 
together to worship God in concert, and so 
keep up their communion with one another, 
by mutual countenance and assistance, and 
testify their spiritual communion with all 
good Christians. There ought to be stated 
times for the disciples of Christ to come to- 
gether ; though they cannot all come together 
in one place, yet as many ascan. 2. They 
came together upon the first day of the week, 
which they called the Lord’s day (Rev. i. 10), 
the Christian sabbath, celebrated to the ho- 


nour of Christ and the Holy Spirit, in| therefore they must make the best use of h 
remembrance of the resurrection of Christ, ! that they could while they had him. 
and the pouring out of the Spirit, both on| well sermons are usually in a pf 
the first day of the week. This is here said! manner affecting both to the preach 


oui ete 


THE ACTS. 


which are, as it were, the courts held 
name of our Lord Jesus, and to his ha 
by his ministers, the stewards of his cour’ 
to which all that hold from and under hi 
owe suit and service, and at which they 
to make their appearance, as tenants at 
Lord’s courts, and the first day of the 
is appointed to be the court-day. 3. Th 
were gathered together in an upper chambi 
(v. 8); they had no temple nor synagogue 
meet in, no capacious stately chapel, but m 
in a private house, inagarret. As they we 
few, and did not need, so they were poor, ai 
could not build, a large meeting-place; y 
they came together, in that despicable incon 
venient place. It will be no, excuse for o 
absenting ourselves from religious assembli 
that the place of them is not so decent nor 
commodious as we would have it to be. | 
They came together to break bread, that i 
to celebrate the ordinance of the Lor 
supper, that one instituted sign of bre 
the bread being put for all the rest. 7 
bread which we break is the communion of # 
body of Christ, 1 Cor. x. 16. In the break 
ing of the bread, not only the breaking « 
Christ’s body for us, to be a sacrifice for ov 
sins, is commemorated, but the breaking « 
Christ’s body to us, to be food and a fez 
for our souls, is signified. In the primifi 
times it was the custom of many churches 
receive the Lord’s supper every Lord’s dé 
celebrating the memorial of Christ’s dea 
in the former, with that of his ecti 
in the latter ; and both in concert, m 
solemn assembly, to testify their joint coi 
currence in the same faith and worship. — 

II. In this assembly Paul gave them 
sermon, a long sermon, a farewell sermt 
v.7. 1. He gave them a sermon: hez 
to them. Though they were disciples alreat 
yet it was very necessary they should h 
the word of God preached to them, in ord 
to their increase in knowledge and grat 
Observe, The preaching of the gospel ous 
to accompany the sacraments. oases 7 
the book of the covenant in the audience 
people, and then sprinkled the blood of 1 
covenant, which the Lord had made with thi 
concerning all these words, Exod. xxiv. 
What does the seal signify without a 
ing? 2. It was a farewell sermon, he 
ready to depart on the morrow. When 
was gone, they might have the same gosp 
preached, but not as he hed it; ar 


Al, 


oe ‘n 


a in this 
cant tani 


vere 


PTO 


‘the example of the disciples who came toge- 
her on the first Christian sabbath in the 
evening. It is probable he had preached to 
hem in the morning, and yet thus lengthen- 
ed out hisevening sermon even till midnight ; 
we wish we had the heads of this long ser- 
mon, but we may suppose it was for substance 
the same with his epistles. The meeting 
eing continued till midnight, there were 
candles set up, many lights (v. 8), that the 
hearers might turn to the scriptures Paul 
quoted, and see whether these things were so ; 
nd that this might prevent the reproach of 
their enemies, who said they met in the 
night for works of darkness. 
Il. A young man in the congregation, that 
slept at sermon, was killed by a fall out of 
the window, but raised to life again ; his name 
ignifies one that had good fortune—Eutychus, 
ene Fortunatus ; and he answered his name. 
Ibserve, 
' 1. The infirmity with which he was over- 
taken. It is probable his parents brought 
him, though but a boy, to the assembly, out 
if a desire to have him well instructed im the 
hings of God by such a preacher as Paul. 
arents should bring their children to hear 
| Sermons as soon as they can hear with under- 
tanding (Neh. viii. 2), even the Jitile ones, 
Jeut. xxix. 11. Now this youth was to be 
(1.) That he presumptuously sat in 
window, unglazed perhaps, and so exposed 
himself; whereas, if he could have been con- 
t to sit on the floor, he had been safe. 
ys that love to climb, or otherwise endan- 
themselves, to the grief of their parents, 
der not how much it is also an offence 
(2.) That he slept, nay, he fell into 
p sleep when Paul was preaching, which 
a sign he did not duly attend to the 
s that Paul spoke of, though they were 
ty tnings. ‘The particular notice taken 
sleeping makes us willing to hope none 
e rest slept, though it was sleeping time 
after supper; but this youth fell fast 
he was carried away with it (so the 
is), which intimates that he strove 
it, but was overpowered by it, and at 
nk dewn with sleep. 


hg Soa nee 


# 
ue ee - 


Fy 


eter eS Ce ee Tee Ome yee Ne 


X of Eutychus. 
2. The calamity with which he was seized 
herein: He fell down from the third loft, and 
was taken up dead. Some think that the 
hand of Satan was in it, by the divine per- 
mission, and that he designed it for a disturb- 
ance to this assembly and a reproach to Paul 
and it. Others think that God designed it 
for a warning to all people to take heed of 
sleeping when they are hearing the word 
preached ; and certaimly we are to make this 
use of it. We must look upon it as an evil 
thing, as a bad sign of our low esteem of the 
word of God, anda great hindrance to our 
profiting by it. We must be afraid of it, do 
what we can to prevent our being sleepy, not 
compose ourselves to sleep, but get our 
hearts affected with the word we hear to such 
a degree as may drive sleep far enough. Let 
us watch and pray, that we enter not into this 
temptation, and by it into worse. Let the 
punishment of Eutychus strike an awe upon 
us, and show us how jealous God is in the 
matters of his worship: Be not deceived, God 
is not mocked. See how severely God visited 
an iniquity that seemed little, and but in a 
youth, and say, Who is able to stand before 
this holy Lord God? Apply to this story 
that lamentation (Jer. ix. 20, 21), Hear the 
word of the Lord, for death is come up into 
our windows, to cut off the children from 
without and the young men from the streets. 

3. The miraculous mercy shown him in 
bis recovery to life again, v.10. It gave a 
present distraction to the assembly, and an 
interruption to Paul’s preaching ; but it 
proved an occasion of that which was a great 
confirmation to his preaching, and helped to 
set it home and make it effectual. (1.) Paul 
fell on the dead body, and embraced it, there- 
by expressing a great compassion to, and an 
affectionate concern for, this yowmg man, so 
far was he from saying, “ He was well enough 
served for minding so little what I said!” 
Such tender spirits as Paul had are much af- 
fected with sad accidents of this kind, and 
are far from judging and censuring those that 
fall under them, as if those on whom the 
tower of Siloam fell were sinners above ali 
that dwelt at Jerusalem ; Itell you, nay. But 
this was not all; his fallmg on him and 
embracing him were in imitation of Elijah 
(1 Kings xvii. 21), and Elisha (2 Kings iv. 
34), in order to the raising of him to life 
again; not that this could as a means con- 
tribute any thing to it, but as a sign it re- 
presented the descent of that divine power 
upon the dead body, for the putting of life 
into it again, which at the same time he in- 
wardly, earnestly, and in faith prayed for. 
(2.) He assured them that he had returned 
to life, and it would appear presently. Va- 
rious speculations, we may suppose, this ill 
accident had occasioned in the congregation, 
but Paul puts an end to them all: “ Trouble 
not yourselves, be not in any disorder about 
it, let it not put you into any hurry, for his 
life is in him ; he is not dead, but sleepeth . 


et el ee ee 


eee sae y A 


J bir fie dao \ a i ih pe 


ay 


The recovery 


Christ raised Lazarus, he said, Father. I 
thank thee that thou hast heard me. (3.) He 
returned to his work immediately after this 
interruption (v. 11): He came up again to 
the meeting, they broke bread together in a 
love-feast, which usually attended the eucha- 
rist, in token of their communion with each 
other, and for the confirmation of friendship 
among them; and they talxed a long while, 
even tili break of day. Paul did not now go 
on in acontinued discourse, as before, but 
he and his friends fell into a free conversa- 
tion, the subject of which, no doubt, was 
good, and to the use of edifying. Christian 
conference 1s an excellent means of promot- 
ing holiness, comfort, and Christian love. 
They knew not when they should have Paul’s 
company again, and therefore made the best 


use they could of it when they had it, and|joy himself alone. Or, 3. That he migh 


reckoned a night’s sleep well lost for that 


purpose. (4.) Before they parted they brought | 


the young man alive into the congregation, 
every one congratulating him upon his return 
to life from the dead, and they were not a little 
comforted, v.12. It was matter of great re- 
joicing among them, not only to the relations 
of the young man, but to the whole society, as 
it not only prevented the reproach that would 
otherwise have been cast upon them, but con- 
tributed very much to the credit of the gospel. 


13 And we went before to ship, 
and sailed unto Assos, there intend- 
ing to take in Paul: for so had he 
appointed, minding himself to go 
afoot. 14 And when he met with 


* us at Assos, we took him in, and came 


to Mitylene. 15 And we sailed 
thence, and came the next day over 
against Chios; and the next day we 
arrived at Samos, and tarried at Tro- 
gyllium; and the next day we came 
to Miletus. 16 For Paul had deter- 
mined to sail by Ephesus, because he 
would not spend the time in Asia: 
for he hasted, if it were possible for 
him, to be at Jerusalem the day of 
Pentecost. 

Paul is hastening towards Jerusalem, but 


strives to do all the good he can by the way, | for him, to be at Jerusalem on the day of pei 
&c év wapddu, “as it were by the by.” He had | 


called at Troas, and done good there; and 
now he makes a sort of coasting voyage, the 
merchants would call it a trading voyage, 
going froin place to place, and no doubt en- 
deavouring to make every place he came to 
the better for him, as every good man 
should do. 

I. He sent his companions by sea to Assos, 
but he himself was minded to go afoot, v. 13. 
He had decreed or determined within him- 
self that whatever importunity should be 


THE ACTS. 
Jay him awhile upon a bed, and he will come | used with him to the contr 
to himself, for he is now alive.” ‘Thus, when | his ease or his credit, or the 


vi 2 ty 
a iat: PAs ty Sh 
Wee . ais 


“39 bate 


a ship that offered itself, or the 
his friends, he would foot it to Assos: ar 
if the land-way which Paul took was tl 
shorter way, yet it is taken notice of by th 
ancients as a rough way (Homer, Iliad 
and Eustathius upon him, say, it was eno 
to kill one to go on foot to Assos.—Lorin. i 
locum) ; yet that way Paul would take, 3 
That he might call on his friends by the way 
and do good among them, either conve 
sinners or edifying saints; and in both he 
was serving his great Master, and yin, 
on his great work. Or, 2. That he might be 
alone, and might have the greater freedom of 
converse with God and his own heart in s¢ 
litude. He loved his companions, and de 
lighted in their company, yet he would show 
hereby that he did not need it, but could en- 


ure himself to hardship, and not seem 
indulge his ease. Thus he would by volu 
tary instances of mortification and self-denia 
keep under the body, and bring it into subjec 
tion, that he might make his sufferings fo: 
Christ, when he was called out to them, th 
more easy, 2 Tim. ii. 3. We should us 
ourselves to deny ourselves. iz 

II. At Assos he went on board with ‘hi 
friends. There they took him in; for b 
this time he had enough of his walk, ant 
was willing to betake himself to the othe 
way of travelling ; or perhaps he could ne 
go any further by land, but was obliged t 
go by water. When Christ sent his discipl 
away by ship, and tarried behind himsel 
yet he came to them, and they took him ij 
Mark vi. 45, 51. 

III. He made the best of his way to Jeru 
salem. His ship passed by Chios (v. 1é 
touched at Samos (these are places of no: 
among the Greek writers, both poets and hi 
torians) ; they tarried awhile at Trogylliu 
the sea-port next to Samos ; and the next di 
they came to Miletus, the sea-port that 
next to Ephesus; for (v. 16) he had det 
mined not to go to Ephesus at this tin 
because he could not go thither without be 
urged by his friends; whose importunity 
could not resist, to make some stay with th 
there ; and, because he was resolved not 
stay, he would not put himself into a temp 
tion to stay ; for he hasted, if it were poss 


cost. He had been at Jerusalem abou 
or five years ago (ch. xviii. 21, 22), and x 
he was going thither again to pay his 
nued respects to that church, with w: 

was careful to keep a good correspond 
that he might not be thought alienated 
it by his commission to preach 

Gentiles. He aimed to be there by 
of pentecost because it was a time of com 
course, which would give him an opportunity 
of propagating the gospel among the J 
and proselytes, who came from ai! parte 


7 


{ 
| 


bi t Rha font : and the feast of pente- 
t had heen particularly made famous 

ig the Christians by the pouring out of 
Spirit. Note, Men of business must fit 
mselyes, and it will contribute to the ex- 
editing of it, to set time (with submission 
9 Providence) and strive to keep it, con- 
triving to do that first which we judge to be 
most needful, and not suffering ourselves to 
be diverted from it. Itis a pleasure to us to 
be with our friends; it diverts us, nothing 
more; but we must not by it be diverted 
from our work. When Paul has a call to 
Jerusalem, he will not loiter away the time 
in Asia, though he had more and kinder 
friends there. Thisis not the world we are 
to be together in; we hope to be so in the 
other world. ; 
17 And from Miletus he sent to 
phesus, and called the elders of the 
church. 18 And when they were 
ome to him, he said unto them, Ye 
mow, from the first day that I came 
to Asia, after what manner I have 
een with you at all seasons, 19 
erving the Lord with all humility of 
aind, and with many tears, and 
emptations, which befel me by the 
ying in wait of the Jews: 20 And 
iow I kept back nothing that was 
rofitable wnxto you, but have showed 
you, and have taught you publicly, 
md from house to house, 21 Testi- 
ag. both to the Jews, and also to 
Greeks, repentance toward God, 
faith toward our Lord Jesus 
rist. 22 And now, behold, I go 
jound in the spirit unto Jerusalem, 
t knowing the things that shall be- 
me there: 23 Save that the 
ly Ghost witnesseth in every city, 
ing that bonds and afflictions abide 
. 24 But none of these things 
ve me, neither count I my life 
ar unto myself, so that I might 
‘fimish my course with joy, and the 
stry, which I have , received of 
Lord Jesus, to testify the gospel 


, 1 know that ye all, among 
om I have gone preaching the 


omore. 26 Wherefore I take you 
record this day, that I am pure 
the blood of all men. 27 For I 
ave not shunned to declare unto you 
Il the counsel of God. 28 Take 


‘ * me oy at e m4 CHAP: ph Oat 
~. i aat = 


dom of God, shall see my face}. 


a a voycge. 
to all the flock, over the which the 
Holy Ghost hath made you overseers, 
to feed the church of God, which he 
hath purchased with his own blood. 
29 For I know this, that after my 
departing shall grievous wolves enter 
in among you, not sparing the flock. 
30\Also of your own selves shall men 
arisé, speaking perverse things, to 
draw away disciples after them. 3i 
Therefore watch, and remember, that 
by the space of three years I ceased 
not to warn every one night and day 
with tears. 32 And now, brethren, 
I commend you to God, and to the 
word of his grace, which is able to 
build you up, and to give you an in- 
heritance among all them which are 
sanctified. 33 I have coveted no 
man’s silver, or gold, or apparel. 34 
Yea, ye yourselves know, that these 
hands have ministered unto my ne- 
cessities, and to them that were with 
me. 35 I have showed you all things, 
how that so labouring ye ought to 
support the weak, and to remember 
the words of the Lord Jesus, how he 
said, It is more blessed to give than 
to receive. 

It should seem the ship Paul and his com- 
panions were embarked in for Jerusalem 
attended him on purpose, and staid or moved 
as he pleased; for when he came to Miletus, 
he went ashore, and tarried there so long as 
to send for the elders of Ephesus to come to 
him thither; for if he had gone up to 
Ephesus, he could never have got away from 
them. These elders, or presbyters, some 
think, were those twelve who received the 
Holy Ghost by Paul’s hands, ch. xix. 6. 
But, besides these, it is probable that Timothy 
had ordained other elders there for the ser- 
vice of that. church, and the country about; 
these Paul sent for, that he might instruct 
and encourage them to go on in the work to 
which they had laid their hands. And what 
instructions he gave to them they would give 
to the people under their charge. 


It is a very pathetic and practical discourse 
with which Paul here takes leave of these 


elders, and has in it much of the excellent 


spirit of this good man. 

I, He appeals to them concerning both 
his life and doctrine, all the time he had 
been in and about Ephesus (v. 18): “ You 
know after what manner I have been with 
you, and how I have done the work of an 
apostle among you.” He mentions this asa 
confirmation of his commission and con- 


therefore unto yourselves. and| sequently of the doctrme he had preached 


aoe Re eg eee ee ee ae 
Cr Tg hs te eo 
t € Es 


MT ee Oe eT ne ae ea ee 


Paul's address to the THE 
among them. ‘They all knew him to be a 
man of a serious, gracious, heavenly spirit, 
that he was no designing self-seeking man, 
as seducers are; he could not have been 
carried on with so much evenness and con- 
stancy in his services and sufferings, but by 
the power of divine grace. The temper of 
his mind, and the tenour both of his preach- 
ing and conversation, were such as plainly 
proved that God was with him of a truth, 
and that he was actuated and animated by a 
better spirit than hisown.—He likewisemakes 
this reference to his own conduct as an in- 
struction to them, in whose hands the work 
was now left, to follow his example: “ You 
know after what manner I have been with you, 
how Lhave conducted myself as a minister ; in 
like manner be you with those that are com- 
mitted to your charge when I am gone (Phil. 
iy.9), what you haveseenin me that is good do.” 

1. His spirit and conversation were excel- 


_ Jent and exemplary; they knew after what 


manner he had been among them, and how 
he had had his conversation towards them, 
in simplicity and godly sincerity (2 Cor. i, 12), 
bow holily, justly, and unblamably he be- 
haved himself, and how gentle he was towards 
them, 1 Thess. ii. 7,10. (1.) He had con- 
ducted himself well all along, from the very 
first day that he came into Asia—at all 
seasons ; the manner of his entering in among 
them was such as nobody could find fault 
with. He appeared from the first day they 
knew him to be a man that aimed not only 
to do well, but to do good, wherever he 
came. Hewas a man that was consistent 
with himself, and all of a piece; take him 
where you would he was the same at all 
seasons, he did not turn with the wind nor 
change with the weather, but was uniform 
like a die, which, throw it which way you 
will, lights on a square side. (2.) He had 
made it his business to serve the Lord, to 
promote the honour of God and the interest 
of Christ and his kingdom among them. He 
never served himself, nor made himself a 
servant of men, of their lusts and humours, 
nor was he atime-server ; but he made it his 
business to serve the Lord. In his ministry, 
in his whole conversation, he proved himself 
what he wrote himself, Paul a servant of 
Jesus Christ, Rom. i. 1. (3.) He had done his 
work with all humility of mind—pera maone 
rarewodpociync, that is, in all works of con- 
descension, modesty, and _self-abasement. 
Though he was one that God had puta great 
deal of honour upon, and donea great deal of 
good by, yet he never took state upon him, mor 
kept people at a distance, but conversed as 
freely and familiarly with the meanest, for 
their good, as if he had stood upon a 
level with them. He was willing to stoop 
to any service, and to make himself and his 
labours as cheap as they could desire. Note, 
Those that would in any office serve the Lord. 
acceptably to him, and profitably to others, 


must do it with all humility of mind, Matt. xx. | and good, wiser and better, to inform theis 


; ered 
26,27. (4.) He had alwa 
affectionate, and comp: 
he had served the Lord with: 
Paseo like his Master, 
in his praying, he weptand e supplice 
Hos. xii. 5. in his preaching, what he h; 
told them before he told them again, et 
weeping, Phil. iii. 18. In his concern fo 
them, though his acquaintance with the 
was but of a late standing, yet so near di 
they lie to his heart that he wept with thos 
that wept, and mingled his tears with theirs 
upon every occasion, which was very e1 
dearing. (5.) He had struggled with man 
difficulties among them. He went on in 
work in the face of much opposition, 7 
temptations, trials of his patience and cou 
rage, such discouragements as perhaps were 
sometimes temptations to him, as to Jeremial 
in a like case to say, I will not speak an 
more in the name of the Lord, Jer. xx. 8, 9 
These befel him by the lying im wait of th 
Jews, who still were plotting some mischi 
or other against him. Note, Those are th 
faithful servants of the Lord that continw 
to serve hin? in the midst of troubles a 
perils, that care not what enemies they make 
so that they can but approve themselves t 
their Master, and make him their friend 
Paul’stearswereowing tohis te’ ions ; k 
afflictions helped to excitehis good affections 
2. His preaching was likewise such as. 
should be, v. 20, 21. He came to Ephesu 
to preach the gospel of Christ among the 
and he had acme faithful both to them and t 
him that appeinted him. (1.) He was 
plain preacher, and one that delivered hi 
message so as to be understood. This 
intimated in two words, J have shown you 
and have taught you. He did notamuse her 
with nice speculations, nor lead them inte 
and then lose them in, the clouds of loft 
notions and expressions; but he showed) 
them the plain truths of the gospel, which w 


of the greatest consequence “raportan 
and taught them sa-souidl are taught. “ 
have shown you the right way to happine: 
and taught you to go in it.” (2.) He was a 
powerful preacher, which is intimated in h 
testifying to them; he das one up 
oath, that was himself fully assured of 1 
truth of what he preached aad was desirot 
to convince them of it and to influence a 
govern them by it. He preached the gi 
not as a hawker proclaims news in thes 
(it is all one to him whether it be 
false), but as a conscientious witness git 
in his evidence at the bar, with the utm 
seriousness and concern. Paul preached 
gospel as a testimony to them ‘if they 
ceived it, but as a testimony against ‘ 
they rejected it. (3.) He was a p 
preacher, one that in all his preaching aimed 
at doing good to those he preached to ; he 
studied that which was profitable unto them,} 
which had a tendency to make them 


ached ra cvud*povra, such things as 
t with them divine light, and heat, and 
to their souls. It is not enough not 
reach that which is hurtful, which leads 
‘error or hardens in sin, haligee aise 
h that which is profitable. We do ail 
gs, dearly beloved, for your edifying. Paul 
med to preach not that which was pleasing, 
at that which was profitable, and to please 
yin order to profit. God is said to teach 
s people to profit, Isa. xlviii. 17. Those 
h for God that teach people to profit. 
He was a painstaking preacher, very in- 
strious and indefatigable in his work; he 
reached publicly, and from house to house. 
did not confine himself to a corner when 
had opportunity of preaching in the great 
gregation; nor did he confine himself to 
he congregation when there was occasion 
f private and. personal instruction. He was 
sither afraid nor ashamed to preach the 
pel publicly, nor did he grudge to bestow 
pains privately, among a few, when there 
as occasion for it. He preached publicly 
the flock that came together into the green 
tures, and went from house to house to 
ek those that were weak and had wandered, 

did not think that the one would excuse 
from the other. Ministers should in 
sir private visits, and as they go from house 
house, disetukes of those things which 
have taught publicly, repeat them, in- 
ate them, and explain them, if it be need- 
asking, Have you understood all these 

? And, especially, they should help 
s to apply the truth to themselves and 
own case. (5.) He was a faithful preacher. 
not only preached that which was _pro- 
, but he preached every thing that he 
ht might be profitable, and kept back 
, though the preaching of it. might 
oY a him more pains or be disobliging 
and expose him to their ill-will. He 
ed not preaching whatever he thought 
ht be profitable, though it was not fa- 
mable, nor to some acceptable. He did 
Beep back reproofs, when they were ne- 
and would be profitable, for fear of 
ding; nor did he keep back the preach- 
t of the cross, though he knew it was to 
Jews a stumbling-block and to the 
eks foolishness, as the Roman mission- 
in China lately did. (6.) He was a ca- 
preacher. He testified both to the Jews 
so to the Greeks. ‘Though he was born 
bred a Jew, and had an entire affection 
that nation, and was trained up in their 
adices the Gentiles, yet he did 
therefore confine himself to the Jews and 
the Gentiles ; but preached as readily 
2m as to the Jews, and conversed as 
with them. And, on the other hand, 
hh he was called to be the apostle of the 
s, and the Jews had an implacable 
ragaimst him upon that score, had done 
“many an ill turn, and here at Ephesus 


2 alee Pee ir meane ray es CT NG PNT 
ress tothe CRAP Xx. elders’ qh fysteee 
and jemi their hearts and lives. | were continually pletting against him, vet he 


did not therefore abandon them as repru- 
bates, but continued to deal with them fer 
their good. Ministers must preach the gos- 
pel with impartiality; for they are ministers 
of Christ for the universal church. (7.) He 
was a truly Christian evangelical preacher, 
He did not preach philosophical notions, or 
matters of doubtful disputation, nor did he 
preach politics, or intermeddle at all with af- 
fairs of state or the civil government; but he 
preached faith and repentance, the two great 
gospel graces, the nature and necessity of 
them; these he urged upon all occasions. 
[1.] Repentance towards God ; that those who 
by sin had gone away from God, and were 
going further and further from him into a 
state of endless separation from him, should 
by true repentance look towards God, turn 
towards him, move towards him, and hasten 
to him. He preached repentance as God’s 
great command (ch. xvii. 30), which we must 
obey—that men should repent, and turn to 
God, and do works meet for repentance (so he 
explains it, ch. xxvi. 20); and he preached it 
as Christ’s gift, in order to the remission of 
sins (ch. v. 31), and directed people to look 
up to him for it. [2.] Faith towards our Lord 
Jesus Christ. We must by repentance look 
towards God as our end; and by faith to- 
wards Christ as our way to God. Sin must 
by repentance be abandoned and forsaken, 
and then Christ must by faith be relied on 
for the pardon of sin. Our repentance to 
wards God is not sufficient, we must have a 
true faith in Christ as our Redeemer and 
Saviour, consenting to him as our Lord and 
our God. For there is no coming to God, as 
penitent prodigals to a Father, but in the 
strength and righteousness of Jesus Christ 
as Mediator. 

Such a preacher as this they all knew Paul 
had been; and, if they will carry on the same 
work, they must walk in the same spirit, in 
the same steps. 

II. He declares his expectation of suffer- 
ings and afflictions in his present journey to 
Jerusalem, v. 22—24. Let them not think 
that he quitted Asia now for fear of perse- 
cution; no, he was so far from running away 
like a coward from the post of danger that 
he was now like a hero hastening to the high 
places of the field, where the battle was likely 
to be hottest: Now, behold, I go bound in the 
spirii to Jerusalem, which may be understood 
either, (1.) Of the certain foresight he had of 
trouble before him. Though he was not yet 
bound in body, he was bound in spirit; he 
was in full expectation of trouble, and made 
it his daily busimess to prepare for it. He 
was bound in spirit, as all good Christians 
are poor in spirit, endeavouring to accommo- 
date themselves to the will of God if they 
should be reduced to poverty. Or, (2.) Of 
the strong impulse he was under from the 
Spirit of God working upon his spirit to go 
this journey: “I go bound in the spirit, that 


‘couragements he met with in it. 


Paul's address to the 


is, firmly resolved to proceed, and well as- 
sured that it is by a divine direction and 
influence that I am so, and not from any 
humour or design of my own. I go led by 
the Spirit, and bound to follow him wherever 
he leads me.” 

1. He does not know particularly the 
things that shall befal him at Jerusalem. 
Whence the trouble shall spring, what shall 
be the occasion of it, what the circumstances 
and to what degree it shall arise, God had 
not thought fit to reveal to him. It is good 


‘for us to be kept in the dark concerning 


future events, that we may be always waiting 
on God and waiting for him. When we go 
abroad, it should be with this thought, we 
know not the things that shall befal us, nor 
what a day, or a night, or an hour, may bring 
forth ; and therefore must refer ourselves to 
God, let him do with us as seemeth good in 
his eyes, and study to stand complete in his 
whole will. 

2. Yet he does know in general that 
there is a storm }efore him; for the prophets 
in every city he passed through told him, 
by the Holy Ghost, that bonds and afflic- 
tions awaited him. Besides the common 
notice given to all Christians and ministers 
to expect and prepare for sufferings, Paul 
had particulai intimations of an extraordi- 
nary trouble, greater and longer than any he 
had yet met with, that was now before him. 

3. He fixes a brave and heroic resolution 


"te go on with his work, notwithstanding. 


{t was a melancholy peal that was rung in 
his ears in every city, that bonds and afflic- 
tions did abide him ; it was a hard case for a 
poor man to labour continually to do good, 
and to be so ill treated for his pains. Now it 
is worth while to enquire how he bore it. 
He was flesh and blood as well as other 
men; he was so, and. yet by the grace of 
God he was enabled to go on with his work, 
and to look with a gracious and generous 
contempt upon all the difficulties and dis- 
Let us 
take it from his own mouth here (v. 24), 
where he speaks not with obstinacy nor 


-ostentation, but with a holy humble, reso- 


lution: “‘ None of these things move me; all 
my care is to proceed and to persevere in the 
way of my duty, and to finish well.” Paul 
is here an example, 

(1.) Of holy courage and resolution in our 
work, notwithstanding the difficulties and 
oppositions we meet with in it; he saw them 
before him, but he made nothing of them: 
None of these things move me; ovdevdc AOyor 
mowvua—I make no account of them. He 
did not lay these things to heart, Christ and 
heaven lay there. None of these things 
moved him. [1.] They did not drive him 
eff from his work; he did not tack about, 
and go back again, when he saw the storm 
rise, but went on resolutely, preaching there, 
where he knew how dearly it would cost 
him. [2.] They did not deprive him of his 


nit . a re. Be 
THE ACTS. ne 


a 
, 


comfort, nor make him ¢ 
his work. In the midst c 
as one unconcerned. In his pa 
sessed his soul, and, when he was as 
ful, yet he was always rejoicing, and 
things more than a conqueror. Those 
have their conversation in heaven can 
down, not only upon the common tro’ 
of this earth but upon the threatening rag 
and malice of hell itself, and say that none 
| of these things moved them, as knowing tha 
none of these things can hurt them. | 
(2.) Of a holy contempt of life, and the 
continuance and comforts of it: Neither count 
I my life dear to myself. Life 1s sweet, 
is naturally dear tous. All that a man has 
will he gwe for his life; but all that a man 
has, and life too, will he give who under 
stands himself aright and his own inte 
rather than lose the favour of God and ha 
eternal life. Paul was of this mind. Thoug 
to an eye of nature life is superlatively valu 
ble, yet to an eye of faith it is comparativel 
despicable ; it is not so dear but it can 
cheerfully parted with for Christ. This ex- 
plains Luke xiv. 26, where we are required t 
hate our own lives, not in a hasty passion, 
Job and Jeremiah, but in a holy submissio 
to the will of God, and a resolution to die fo 
Christ rather than to deny him. 
(3.) Of a holy concern to go through wii 
the work of life, which should be much mor 
our care than to secure either the outw 
comforts of it or the countenance of it. Bles 
sed Paul counts not his life dear in compai 
son with this, and resolves in the strength 
Christ, non propter vitam vivendi perc 
causas—that he never will, to save his life, los 
the ends of living. He is willing to spend hi 
life in labour, to hazard his life in dangero 
services, to waste it in toilsome services ; na’ 
to lay down his life in martyrdom, so that | 
may but answer the great intentions of ht 
birth, of his baptism, and of his ordinatio} 
to the apostleship. Two things this g 
and good man is in care about, and if 
gain them it is no matter to him what bi 
comes of life:—[1.] That he may be four 
faithful to the trust reposed in him, that | 
may finish the ministry which he has rec 
of the Lord Jesus, may do the work which 
was sent into the world about, or, 
which he was sent into the church about,- 
that he may complete the service of his g 
neration, may make full proof of his ministt 
—that he may go through the business of 1 
and others may reap the advantage of ii 
the utmost of what was designed,—tl 
may, as is said of the two witnesses, 
testimony (Rev. xi. 7),,and may not do 
work by halves. Observe, First, The 
tleship was a ministry both to Christ a 
the souls of men; and those that were: 
to it considered more the ministry of it 
the dignity or dominion of it; and, if 
apostles did so, much more ought the pi 
and teachers to do so, and to be in the chur 


him they must give up their account. It 
was Christ that put them into the ministry 
G Tim. i. 12); it is he that carries them on 
in their ministry, and from him they have 
strength to do their service and bear up 
under the hardships of it. Thirdly, The 
_ work of this ministry was to testify the gospel 
| of the grace of God, to publish it to the 
' world, to prove it, and to recommend it; 
and, being the gospel of the grace of God, it 
has enough in it to recommend itself. It is 
a proof of God’s good-will to us, and a 
means of his good work in us; it shows him 
gracious towards us, and tends to make us 
_ gracious, and so is the gospel of the grace of 
_ God. Paul made it the business of his life 
_ to testify this, and desired not to live a day 
longer than he might be instrumental to 
spread the knowledge and savour and power 
of this gospel. [2.] That he may finish well. 
He cares not when the period cf his life 
comes, nor how, be it ever so soon, ever so 
Sudden, ever so sad, as to outward circum- 
‘stances, so that he may but finish his course 
with joy. First, He looks upon his life as a 
course, a race, so the word is. Our life is 
arace set before us, Heb. xii. 1. This inti- 
“mates that we have our labours appointed 
‘us, for we were not sent into the world to be 
idle; and our limits appointed us, for we 
vere not sent into the world to be here al- 
Ways, but to pass through the world, nay, to 
| run through it, and it is soon run through; 
| I may add, to rum the gauntlet through it. 
_ Secondly, He counts upon the finishing of 
his course, and speaks of it as sure and near, 
and that which he had his thoughts con- 
| tinually upon. Dying is the end of our race, 
when we come off either with honour or 
ame. Thirdly, He is full of care to finish 
well, which implies a holy desire of obtain- 
| ing and a holy fear of coming short. “Oh! 
that I may but finish my course with joy ; 
and then all will be well, perfectly and eter- 
mally well.” Fourthly, He thinks nothing 
too much to do, nor too hard to suffer, so 
chat he may but finish well, finish with joy. 
_ We must look upon it as the business of our 
e to provide for a joyful death, that we may 
i only die safely, but die comfortably. 
I. Counting upon it that this was the 
time they should see him, he appeals to 
eir consciences concerning his integrity, 
id demands of them a testimony to it. 
1. He tells them that he was now taking 
last leave of them (w. 25) : I know that you 
ail, among whom I have been conversant 
wreaching the kingdom of God, though you 
ay have lettersfrom me, shall never see my 
again When any of us part with our 
ds, we may say, and should say, “ We 
1¢W not that ever we shall see one another 
VoL. yin. 


iW <> oreo 


elders of Ephesus. 

again: our friends may be removed, or we 
ourselves may.” But Paul here speaks it 
with assurance, by the Spirit of prophecy, 
that these Ephesians should see his face no 
more; and we cannot think that he who 
spoke so doubtfully of that which he was not 
sure of (not knowing the things that shall befal 
me there, v. 22) would speak this with so 
much confidence, especially when he foresaw 
what a trouble itwould be to his friends here, 
unless he had hada special warrant from the 
Spirit to say it, to whom I think those do 
wrong who suppose that, notwithstanding 
this, Paul did afterwards come to Ephesus, 
and see them again. He would never have 
said thus solemnly, Now, behold, I knowit, if 
he had not known it for certain. Not but 
that he foresaw that he had a great deal of 
time and work yet before him, but he fore- 
saw that his work would be cut out for him 
in other places, and in these parts he had no 
more to do. Here he had for a great while 
gone about preaching the kingdom of God, 
preaching down the kingdom of sin and Sa- 
tan, and preaching up the authority and do- 
minion of God in Christ, preaching the king- 
dom of glory as the end and the kingdom of 
grace as the way. Many a time they had 
been glad to see his face in the pulpit, and 
saw it as it had been the face of an angel. If 
the feet of these messengers of peace were 
beautiful._upon the mountains, what were 
their faces? But now they shall see his face 
no more. Note, We ought often to think of 
it, that those who now are preaching to us 
the kingdom of God will shortly be removed 
and we shall see their faces no more: the 
prophets, do they live for ever? Yet a little 
while is their light with us; it concerns us 
therefore to improve it while we have it, that 
when we shall see their faces no more on 
earth, yet we may hope to look them in the 
face with comfort in the great day. 

2. He appeals to them concerning the 
faithful discharge of his ministry among 
them (v. 26): “ Wherefore, seeing my mi- 
nistry is at an end with you, it concerns both 
you and me to reflect, and look back ;” and, 
(1.) He challenges them to prove him un- 
faithful, or to have said or done any thing 
by which he had made himself accessory to 
the ruin of any precious soul: Iam purefrom 
the blood of all men, the blood of souls. This 
plainly refers to that of the prophet (Ezek, 
xxxill. 6), where the blood ofhim that perishes 
by the sword of the enemy is said to be re- 
quired at the hand of the unfaithful watch- 
man that did not give warning: ‘‘ You can- 
not say but I have given warning, and there- 
fore no man’s blood can be laid at my door.” 
If a minister has approved himself faithful, 
he may have this rejoicing in himself, I am 
pure from the blood of all men, and ought to 
have this testimony from others. (2.) He 
therefore leaves the blood of those that perish 
upon their own heads, because they had fair 
warning ‘given them, but they would not take 

20 


Paul and the 


it. (3.) He charges these ministers to look 
to it that they took care and pains, as he had 
done: “I am pure from the blood of all men, 
see that you keep yourselves so too. I take 
you to record this day” —éy rij onpepov 1)pépa, 
“T call this day to witness to you :” so Strese, 
As sometimes the heaven and eartin are ap- 
pealed to, so here this day shall be a witness, 
this parting day. 

3. He proves his own fidelity with this (. 
27): For I have not shunned to declare unto 
you ail the counsel of God. (1.) He had 
preached to them nothing but the counsel of 
God, and had not added any inventions of 
his own; “it was pure gospel, and nothing 
else, the will of God concerning your salva- 
tion.” ‘I'he gospel is the counsel of God; it 
is admirably contrived by his wisdom, it is 
unalterably determined by his will, and it is 
kindly designed by his grace for our glory, 1 
Cor. 11.7. This counsel of God it is the bu- 
siness of ministers to declare as it is revealed, 
and not otherwise nor any further. (2.) He 
had preached to them the whole counsel of 
God. As he had preached to them the gospel 
pure, so he had preached it to them entire; 
he had gone over a body of divinity among 
them, that, having the truths of the gospel 
opened to them methodically from first to last 
in order, they might the better understand 
them, by seeing them in their several con- 
nections with, and dependences upon, one an- 
other. (3.) He had not shunned to do it; 
had not wilfully nor designedly avoided the 
declaring of any part of the counsel of God. 
He had not, to save his own pains, declined 
preaching upon the most difficult parts of the 
gospel, nor, to save his own credit, declined 
preaching upon the most plain and easy parts 
ofit; he had not shunned preaching those 
doctrines which he knew would be provoking 
to the watchful enemies of Christianity, or 
displeasing to the careless professors of it, 
but faithfully took his work before him, whe- 
ther they would hear or forbear. And thus 
it was that he kept himself pure from the 
blood of all men. 

IV. He charges them as ministers to be 
diligent and faithful in their work. 

1. Hecommits the care of the church at 
Ephesus, that is, the saints, the Christians 
that were there and thereabouts (Eph. i. 1), 
to them, who, though doubtless they were so 
numerous that they could not all meet in one 
place, but worshipped God in several con- 
gregations, under the conduct of several mi- 
nisters, are yet called here one flock, because 
they not only agreed in one faith, as | they did 
with all Christian churches, but in many 
instances they kept up communion one with 
another. To these elders or presbyters the 
apostle here, upon the actual foresight of his 
own final leaving them, commits the govern- 
ment of this church, and tells them that not 
he, but the Holy Ghost, had-made them over- 
seers, tmioxorovc— bishops of the flock. ““ You 


that are presbyters are bishops of the Holy| sloth and slumber, but must stir up 


THE ACIS. 


' to part with him; but now this eagle stirs 


Ghost’s that me 
sight of aber t of the c 
Pet vo1; 23 
sent at Ephesus, he irs) 
of that church, which madecfieaia oth 
up the nest, flutters over her young ; now that — 
they begin to be fledged they must i 
fly themselves, and. to act without him, fe 
the Holy Ghost had made them ov | 
They took not this honour to themselves, nor | 
was it conferred upon them by any prince or ~ 
potentate, but the Holy Ghost in them quali. 
fied them for, and enriched them to, this 4 
great undertaking, the Holy Ghost fell upen — 
them, ch. xix. 6. The Holy Ghost also di- — 
rected those that chose, and called, and or- { 
dained, them to this work in answer to prayer. — 
2. He commanded them to mind the we 
to which they were called. Dignity calls for 
duty; if the Holy Ghost has made the; 2 
overseers of the flock, that is, shepherds, th 
must be true to their trust. (1.) ~~ 
take heed to themselves inthe first place, must 
have a very jealous eye upon all the motio: 
of their own souls, and upon all they sa 
and did, must walk circumspectly, and kn 
how to behave themselves aright in the h 
of God, in which they were now advanced 
the office of stewards: “You have me 
eyes upon you, some to take example by 
others to pick quarrels with you, and 
fore you ought to take heed to yourselves.” 
Those are not likely to be skilful or faithfu 
keepers of the vineyards of others that 
not keep their own. (2.) “ Take heed to 
flock, to all the flock, some to one part of 
others to another, according as your call z 
opportunity are, but see that no part of it be 
neglected among you.” Ministers must 
only take heed to their own angrier hen mu 
have a constant regard to th 
who are under their charge, as shephe 
have to their sheep, that they may rec 
no e: “ Take heed to all the flock, t] 
none of them either of themselves wan 
from the fold or be seized by the teal 
prey; that a of them be missing, orn 
c through your neglect.” (3.) 
scm el her ici church of God, must do al 
the parts of the shepherd’s office, pian: c 
the sheep of Christ into the green pastui 
must lay meat before them, must is t 
they can to heal those that are distemperet 
and have no appetite to their meat, 
feed them with wholesome doctrine, with | 
tender evangelical discipline, aa ames 
that nothing is wanting that is. : 
order to their bemg nourished up to r 
life. ‘There is need of pastors, not only 
gather the church of God by the bringi 
of those that are without, to feed i 
building up those that are within. (4.) They 
roust watch (v. 31), as shepherds keep watels 
over their flocks by night, must bea 
and watchful, must not give way to spin 


ood 


ah ta el 


ast every thing that will be hurtful to 
e flock, and watch to every thing that will 
‘be advantageous to it; improve every op- 
ortunity of doing it a kindness. 
3. He gives them several good reasons why 
‘they should mind the business of theirministry. 
2.) Let them consider the interest of their 
_ Master, and his concern for the flock that 
‘was committed to their charge, v. 28. It is 
| the church which he has purchased with his 
) own blood. [1.] “It is his own; you are 
but his servants to take care of it for him. 
It is your honour that you are employed for 
_ God, who will own you in his service ; but 
_ then your carelessness and treachery are so 
‘much the worse if you neglect your work, 
‘for you wrong God and are false to him. 
_ From him you received the trust, and to him 
_ you must give up your account, and there- 
‘fore take heed to yourselves. And, if it be 
the church of God, he expects you should 
ow your love to him by feeding his sheep 
and lambs.” ([2.] He has purchased it. 
The world is God’s by right of creation, but 
_ the church is his by right of redemption, 
and therefore it ought to be dear to us, for 
“it was dear to him, because it cost him dear, 
gnd we cannot better show it than by feeding 
“his sheep and his lambs. [3.] This church 
of God is what he has perchased ; not as 
Israel of old, when he gave men for them, and 
people for their life (Isa. xliti. 3, 4), but with 
his own blood. This proves that Christ is 
‘God, for he is called so here, where yet he is 
said to purchase the church with his own 
god ; the blood was his as man, yet'so close 
the union between the divine and human 
e that it is here called the blood of God, 
rit was the blood of him who is God, and 
s being so put such dignity and worth into 
as made it both a valuable ransom of us 
om evil, and avaluable purchase for us ofall 
od, nay, a purchase of us to Christ, to be to 
ma peculiar people: Thine they were, and 
ou gavest them to me. In consideration of 
is, therefore, feed the church of God, because 
is purchased at so dear a rate. Did Christ 
down his life to purchase it, and shall his 
usters be wanting in any care and pains 
o feed it? Their neglect of its true interest 
Ss a contempt of his blood that purchased it. 
(2.) Let them consider the danger that the 
ick was in of being made a prey to its ad- 
“If the flock be thus 
ous upon the account of its relation to 
, and its redemption by Christ, then you 
ave concerned to take heed both to yourselves 
d to it.” Here are reasons for both. 
.| Take heed to the flock, for wolves are 
ad, that seek to devour (v. 29): I know 
, that after my departure grievous wolves 
all enter in among you. First, Some un- 
erstand it of persecutors, that will inform 
aimst the Christians, and incense the ma- 


Saries, v. 29, 30. 


ii et 9 Ra 
cane 4 : sla if ge 3 4 
eir business and closely attend it.| passion on the flock. 


LN 


of Bphesus 


4 


‘elders 
] They thought, be- 
‘ou in all things (2"Tim. iv. 5), watch | cause, while Paul was with them, the rage of 


the Jews was most against him, that, when 
he had gone out of the country, they would 
be quiet: “No,” says he, “ after my de- 
parture you will find the persecuting spirit | 
still working, therefore take heed to the flock, 
confirm them m the faith, comfort and en- 
courage them, that they may not either leave 
Christ for fear of sufferimg or lose their 
peace and comfort in their sufferings.” Mi- 
nisters must take a more than ordinary care 
of the flock in times of persecution. Se- 
condly, It is rather to be understood of se- 
ducers and false teachers. Probably Paul 
has an eye to those of the circumcision, 
who preached up the ceremonial law ; these 
he calls grievous wolves, for though they came 
in sheep’s clothing, nay, in shepherds’ cloth- 
ing, they made mischief in the congregations 
of Christians, sowed discord among them, 
drew away many from the pure gospel of 
Christ, and did all they could to blemish and 
defame those that adhered to it; not sparing 
the most valuable members of the flock, stir- 
ring up those whom they could influence to 
bite and devour them (Gal. v. 15); therefore 
they are called dogs (Phil. ii. 2), as here 
wolves. While Paul was at Ephesus, they 
kept away, for they durst not face him ; but, 
when he was gone, then they entered in 
among them, and sowed their tares where 
he had sown the good seed. ‘Therefore 
take heed to the fleck, and do all you can to 
establish them in the truth, and to arm them 
against the insinuations of the false teachers.” 
{2.] Take heed to yourselves, for some shep- 
herds will apostatise (v. 30): “Also of your 
ownselves, among the members, nay, perhaps, 
among the ministers of your own church, 
among you that I am now speaking to 
(though I am wilhng to hope it does not 
go so far as that), shali men arise speaking 
perverse things, things contrary to the right 
rule of the gospel, and destructive of the 
great intentions of it. Nay, they was per- 
vert some sayings of the gospel, and wrest 
them to make them patronize their errors, 
2 Pet. mi. 16. Even those that were well 
thought of among you, and that you had 
confidence in, will grow proud, and conceited, 
and opinionative, and will refine upon the 
gospel, and will pretend with more nice and 
curious speculations to advance you to a 
higher form; but it is to draw away disciples. 
after them, to make a party for themselves, 
that shall admire them, and be led by them, 
and pin their faith upon their sleeve.”” Some 
read it, to draw away disciples after them 
—those that are already disciples of Christ, 
draw them from him to followthem. “There- 
fore, take heed to yourselves; when you are 
told that some of you shall betray the gospel, 
you are each of you concerned to ask, Is it 
I? and to look well to yourselves. This 


| was there fulfilled in Phygellus and Hermo- 
ates against them, and will have no com-' genes, who turned away from Paul and the 


PTE es ee ee ee ee 


_ Paul's address to the 


‘work. 


” ee, F, es 
or g. oe 


doctrine he had preached (2 Tim. i. 15), and 
in Hymeneus and Philetus, who concerning the 
truth erred, and overthrew the faith of some 
(2 Tim ii. 18), which explains the expression 
here. But, though there were some such 
seducers in the church of Ephesus, yet it 
should seem by Paul’s Epistle to that church 
(wherein we do not find such complaints and 
reprehensions as we meet with in some other 
of his epistles) that that church was not so 
much infested with false teachers, at least not 
so much infected with their false doctrine, as 
some other churches were; but its peace and 
purity were preserved by the blessing of God 
on the pains and vigilance of these presbyters, 
to whom the apostle, in the actual foresight 
and consideration of the rise of heresies and 
schisms, as well as of his own death, com- 
mitted the government of this church. 

(3.) Let them consider the great pains that 
Paul had takenin planting this church (v. 31): 
* Remember that for the space of three years, 
(for so long he had been preaching in Ephe- 
sus, and the parts adjacent): “ I ceased not to 
warn every one night and day with tears ; and 
be not you negligent im building upon that 
foundation which I was so diligent to lay.” 
[1.] Paul, like a faithful watchman, had 
warned them, and, by the warnings he gave 
men of the danger of their continuing in 
their Judaism and heathenism, he prevailed 
with them to embrace Christianity. [2.] He 
warned every one; besides the public warn- 
ings he gave in his preaching, he applied 
himself to particular persons according as he 
saw their case called for it, which he had 
something to say peculiar to. [3.] He was 
constant in giving warning; he warned night 
and day ; his time was filled up with his 
In the night, when he should have 
been reposing himself, he was dealing with 
those he could not get to speak with in the 
day about their souls.. [4.] He was indefati- 
gable in it; he ceased not to warn. ‘Though 
they were ever so obstinate against his warn- 
ings, yet he did not cease to warn, not know- 
ing but that at length they might, by the 
grace of God, be overcome; though they 
were ever so pliable to his warnings, yet he 
did not think this would be a sufficient ex- 
cuse for him to desist, but still he warned 
those that were righteous not to turn from 
their righteousness, as he had warned them 
wher they were wicked to turn from their 
wickedness, Ezek. iii. 18—21. [5.] Hespoke 
to them about their souls with a great deal of 
affection and concern: he warned them with 
tears. As he had served the Lord, so he had 
served them, with many tears, v.19. He 
warned them with tears of compassion, there- 
by showing how much he was himself affected 
with their misery and danger in a sinful state 
and way, that he might affect them with it. 
Thus Paul had begun the good work at Ephe- 
sus, thus free had he been of his pains; and 
why then should they be sparing of their 
pains in carrying it on? 


THE ACTS. =” 


5.’ 
V. He recommends 
tion and influence (v. 32) 
thren, having given you this sole 
and caution, I commend you to Goa 
that I have said what I have to say, The. 
be with you; I must leave you, but I leave 

you in good hands.” They were in care what 
would become of them, how they should go 
on in their work, break through their difficul- 
ties, and what provision would be made for 
them and their families. In answer to ali 
these perplexities, Paul directs them to loc 
up to God with an eye of faith, and beseech 
God to look down on them with an eye of 
favour. ’ Z vt 
1. See here to whom he commends them. 
He calls them brethren, not only as Chris 
tians, but as ministers, and thereby encou- 
rages them to hope in God, as he had don 5 
for they and he were brethren. (1.) He 
commends them to God, begs of God to 
provide for them, to take care of them, 
and to supply all their needs, and encourages 
them to cast all their care upon him, with 
an assurance that he cared for them: ‘“ What- 
ever you want, go to God, let your eye be 
ever towards him, and your dependence upon 
him, in all your straits and difficulties; and 
let this be your comfort, that you have ae God 
to go to, a God all sufficient.” I commend 
you to God, that is, to his providence, and to 
the protection and care of that. It is enough 
that, from whomsoever we are separated, 
still we have God nigh unto us, 1 Pet. iv. 19. 
(2.) He commends them to the word of his 
grace, by which some understané Christ : he 
is the word (John i. 1), the word of life, be- 
cause life is treasured up for us in him (1 
John i. 1), and in the same sense he is her 
called the word of God’s grace, because 
his fulness we receive grace for grace. 
commends them to Christ, puts them 
his hand, as being his servants, whom he 
would in a particular manner take care of. 
Paul commends them not only to God and t 
his providence, but to Christ and his grace, 
as Christ himself did his disciples when he 
was leaving them: You believe in God, be- 
lieve also in me. It comes to much the sami 
thing, if by the word of his grace we un 
stand the gospel of Christ, for it is Christ in 
the word that is nigh unto us for our suppor 
and encouragement, and his word is s 
and life: “‘ You will find much relief by 
ing faith on the providence of God, but muc 
more by acting faith on the promises of tl 
gospel.” He commends them to they 
of Christ’s grace, which he spoke to his dis 
ciples when he sent them forth, the com 
sion he gave them, with assurance that he 
would be with them always to the end of the’ 
world: ‘Take hold of that word, and God ~ 
give you the benefit and comfort of it, and 
you need no more.” He commends then 
the word of God’s grace, not only as 
foundation of their hope and the fountait 
their joy, but as the rule of their walki 


“TI commend you to God, as your Master, 
1om you are to serve, and I have found him 
od Master, and to the word of his grace, 
as cutting you out your work, and by which 
you are to govern yourselves; observe the 
precepts of this word, and then live upon 
the promises of it.” 
2. See here what he commends them to | 
the word of God’s grace for, not so much for 
a protection from their enemies, or a provi- 
sion for their families, as for the spiritual 
blessings which they most needed and ought 
most to value. ‘hey had received the gospel 
of the grace of God, and were entrusted to 
preach it. Now he recommends them to 
that, (1.) For their edification: “‘ It is able 
- (the Spirit of grace working with it and by 
it) to build you wp, and you may depend upon 
this, while you keep close to it, and are de- 
riving daily from it. Though you are al- 
ready furnished with good gifts, yet this is 
able to build you up ; there is that in it with 
‘which you need to be better acquainted and 
more affected.” Note, Ministers, in preach- 
ing the word of grace, must aim at their own 
edification as well as at the edification of 
' others. The most advanced Christians, while 
_ they are in this world, are capable of growing, 
and they will find the word of grace to have 
still more and more in it to contribute to 
" their growth. It is still able to build them 
‘up. (2.) For their glorification: It is able 
_ to give you an inheritance among all those who 
are sanctified. The word of God’s grace 
" gives it, not only as it gives the knowledge 
_ of it (for life and immortality are brought to 
light by the gospel), but as it gives the promise 
| of it, the promise of a God that cannot lie, 
~ and which is yea and amen in Christ ; and by 
| the word, as the ordinary vehicle, the Spirit 
aa grace is given (ch. x. 44), to be the seal of 
_ the promise, and the earnest of the eternal 
life promised ; and thus it is the word of 
_ God’s grace that gives us the inheritance. 
Note, [1.] Heaven is an inheritance which 
ives an indefeasible right to all the heirs; 
is an inheritance like that of the Israelites 
| in Canaan, which was by promise and yet by 
| lot, but was sure to all the seed. [2.| This 
| inheritance is entailed upon and secured to 
all those, and those only, that are sanctified ; 
| for as those cannot be welcome guests to the 
} ‘holy God, or the holy society above, that are 
“unsancetified, so really heaven would be no 
| heaven to them; but ¢o all that are sanctified, 
‘that are born again, and on whom the image 
of God is renewed, it is as sure as almighty 
" power and eternal truth can make it. Those 
_ therefore that would make out a title to that 
lheritance must make it sure that they are 
; ong the sanctified, are joined to them and 
incorporated with them, and partake of the 
same image and nature ; for we cannot expect 
_ to be among the glorified hereafter unless we 
be among the sanctified here. 


f 


| 
| 


_ example of indifference to this world, and 


| VI. He recommends himself to them A 


AAS sis & i 
eee SE 


to every thing in it, which, if they would 


-walk in the same spirit and in the same steps, 


they would find to contribute greatly to their 
easy and comfortable passage through it. He 
had recommended them to God, arid to the 
word of his grace, for spiritual blessings, 
which, without doubt, are the best blessings ; 
but what shall they do for food for their fa- 
milies, an agreeable subsistence for them- 
selves, and portions for their children? “ As 
to these,” Paul says, “do as I did;’ and 
how was that? He here tells them, 

1. That he never aimed at worldly wealth 
(v. 33): “ I have coveted no man’s silver, or 
gold, or apparel; nor do you, and then you 
will be easy.”” There were many in Ephesus, 
and many of those that had embraced the 
Christian faith, who were rich, had a great 
deal of money, and plate, and rich furniture, 
and wore very good clothes, and made a very 
good appearance. Now, (1.) Paul was not 
ambitious to live like them. We may take it 
in this sense : I never coveted to have so much 
silver und gold at command as 1 see others 
have, nor to wear such rich clothes as I see 
others wear. I neither condemn them nor 
envy them. I can live comfortably and use- 
fully without living great.” The false apos- 
tles desired to make a fair show in the flesh 
(Gal. vi. 12), to make a figure in the world; 
but Paul did not do so. He knew how to 
want and how to be abased. (2.) He was not 
greedy to receive from them, silver, or 
gold, or apparel; so far from being always 
craving that he was not so much as coveting, 
nor desired them to allow him so and so for 
his pains among them, but was content with 
such things as he had ; he never made a gain 
of them, 2 Cor. xii. 17. He could not only 
say with Moses (Num. xvi. 15), and with Sa- 
muel (1 Sam. xii. 3, 5), Whose ox have I 
taken? Or whom have I defrauded? But, 
“* Whose kindness have I coveted, or asked ? 
Or to whom have I been burdensome ?” 
He protests against desiring a gift, Phil. 
iv. 17. 

_2. That he had worked for his living, and 
taken a great deal of pains to get bread (v. 34) 
“ Yea, you yourselves know, and have veen 
eye-witnesses of it, that these hands of mine 
have ministered to my necessities, and to those 
that were with me; you have seen meé-busy 
early and late, cutting out tents and making 
them up ;” and, they being commonly made 
of leather, it was very hard work. Observe, 
(1.) Paul was sometimes reduced to necessi- 
ties, and the want of the common supports 
of life, though he was so great a favourite ot 
Heaven and so great a blessing to this earth, 
What an unthinking, unkind, and ungrateful 
world is this, that could let such a man as 
Paul be poor in it! (2.) He desired no more 
than to have his necessities supplied ; he did 
not work at his calling to enrich himself, but 
to maintain himself with food and raiment 
(3.) When he was to earn his bread, he did 
it by a manual occupation. Paul had a head 


BE ER BOR RAG 7 Chat 
elders of Ephesus. 


k: 
4 
ay 
a, 


Eee. 


| Paul takes leave of 


, <i> Maria rie Gel Atal) ot gut wee. 


THE ACTS. 


and 4 tongue that he might have got money 
by, but they were these hands, saith he, that 
ministered to my necessities. What a pity 
was it that those hands by the laying on of 
which the Holy Ghost had been so often 
conferred, those hands by which God had 
wrought special miracles, and both these at 
Ephesus too (ch. xix. 6, 11), should there be 
obliged to lay themselves to the needle and 


shears, the awl and tacking-end, in tent- 


making, purely to get bread! Paul puts 
these presbyters (and others in them) in mind 
of this, that they may not think it strange if 
they be thus neglected, and yet to go on m 
their work, and make the best shift they can 
to live; the less encouragement they have 
from men, the more they shall have from 
God. (4.) He worked not only for himself, 
but for the support of those also that were 
with him. This was hard indeed. It had 
better become them to have worked for him 
(to maintain him as their tutor) than he for 
them. But so it is; those that are willing to 
take the labouring oar will find those about 
them willing they should have it. If Paul 
will work for the maintenance of his com- 
panions, he is welcome to do it. 

3. That even then, when he worked for 
the supply of his own necessities, yet he 
spared something out of what he got for the 
relief of others; for this he here obliges 
them to do (v. 35): “I have shown you ail 
things, that is, in all the parts of your duty I 
have set you your copy and given you a good 
example, and particularly in this, that so 
labouring you ought to support the weak.” 
Some understand it of their supporting the 
faith of weak believers, by removing the pre- 
judices which some conceived against Chris- 
tianity, as if the preachers of it made a gain- 
ful trade of their preaching, and the gospel 
was only a trick to get money by, and pick 
people’s pockets. ‘‘ Now, that you may cut 
off occasion from those that seek occasion to 
reproach us, and so may support the weak 
among us, you will do well, for the present, 
to get your livelihood by the labour of your 
hands, and not to depend upon your minis- 
try.” But I rather understand it of their 
helping to support the sick, and the poor, 
and those that could not labour, because it 
agrees with Paul’s exhortation (Eph. iv. 28): 
Let him labour, working with his hands, that 
he may have to give to him that needeth. We 
must labour in an honest employment, not 
only that we may be able to live, but that we 
may be able to give. This might seem a 
hard saying, and therefore Paul backs it 
with a saying of our Master’s, which he 
would have them always to remember. These 
words our Lord Jesus said; it should seem, 
they were words he often used to his dis- 
ciples. When he himself did so much good 
gratis, and bade them do so tuo (Matt. x. 8, 9), 
he added this saying, which, though nowhere 
recorded by the evangelists, yet Paul had bv 
word of mouth from Peter, or some other of 


prayed with them all; that 


the disciples; an 
more blessed to give than to rece 
(saith Dr. Tillotson) “a 
ment of this admirable saying of ot 
to us, that, being omitted by the evangelists 
and in danger of being lost and forgotten, i 
was thus happily retrieved by St. Paul, ane 
recorded by St. Luke.” It is more blesse 
to give to others than to receive from others 
not only more blessed to be rich, and so on 
the giving hand, than to be poor, and so an 
the receiving hand (every one will own this) 
but more blessed to do good with what we 
have, be it much or little, than to increase 
it and make it more. The sentiment of ¢ 
children of this world is contrary to thi 
they are afraid of giving. “This givi g,’ 
they say, “‘ undoes us all;” but they are 
hope of getting. Every one for his gain fro 
his quarter, Isa. lvi. 11. Clear gain is wit 
them the most blessed thing that can be. 
but Christ tells us, Zt és more blessed (more 
excellent in itself, an evidence of a more ex. 
cellent disposition of mind, and the way to: 
better blessedness at last) to give than to re- 
cewwe. It makes us more like to God, wh« 
gives to all, and receives from none; and t¢ 
the Lord Jesus, who went about doing gooé 
It is more blessed to give our pains than t¢ 
receive pay for it, and what we should de 
light to do if the necessities of ourselves and 
families would admit it. Itis more pleasant 
to do good to the grateful, but it is more 
honourable to do good to the u for 
then we have God to be our paymaster, wh« 
will reward in the resurrection of the jus' 
what has not otherwise been recompensed. — 
36 And when he had thus spoke 
he kneeled down, and pra 
them all. 37 And they all 
sore, and fell on Paul’s neck, ane 
kissed him. 38 Sorrowing most oi 
all for the words which he spake 
that they should see his face no mor 
And they accompanied him unto th 
ship. a 
Aiter the parting sermon that Paul preach 
to the elders of Ephesus, which was vei 
affecting, we have here the parting pray 
and tears, which: were yet more affectix 
we can scarcely read the account here 
of them, and meditate upon them wil 
eyes. 
I. They parted with prayer (v. 36): 
when he had thus spoken, he kneeled 
and prayed with them all. And, no do 
was a prayer every way suited to the 
mournful occasion. He committed 
God in this prayer, prayed that he we 
leave them, but continue his presence 
them. 1. It was a joint prayer. He 
only prayed for them, but prayed with ther 
dat might pr 
up the same petitions for themselves 


~ 


4 me yan 
leave of — ad 


and that they might Jearn what to ask 
sod for themselves when he was gone. 
blic prayers are so far from being intended 
© supersede our own secret prayers, and 
make them needless, that they are designed 
to quicken and encourage them, and to di- 
ect us in them, When we are alone we 
hould pray over the prayers that our minis- 
ters have put up with us. 2. It was a 
“humble reverent prayer. This was expressed 
by the posture they used: He kneeled down, 
and prayed with them, which is the most 
proper gesture in prayer, and significant both 
of adoration and of petition, especially peti- 
tion for the forgiveness of sin. Paul used it 
much: I bow my knees, Eph. iii. 14. 3. It 
“was a prayer after sermon; and, we may 
‘suppose, he prayed over what he had preached. 
He had commntted the care of the church at 
_ Ephesus to those elders, and now he prays 
that God would enable them faithfully to 
discharge this great trust reposed in them, 
and would give them those measures of wis- 
dom and grace which it required; he prayed 
for the flock, and all that belonged to it, that 
the great Shepherd of the sheep would take 
eare of them all, and keep them from being 
“a prey to the grievous wolves. Thus he 
taught these-ministers to pray for those they 
preached to, that they might not labour in 
vain. 4. It was a parting prayer, which 
might be likely to leave lasting impressions, 
as the farewell sermon did. It is good for 
friends, when they part, to part with prayer, 
_ that by praying together just at parting they 
| may be enabled to pray the more feelingly 
‘one for another when they are separated, 
| which is one part of our Christian duty, and 
| an improvement of the communion of saints. 
Lord watch between us, and watch over 
us both, when we are absent one from the 
other, isa good parting prayer (Gen. xxxi. 49), 
as also that our next meeting may be either 
nearer heaven or in heaven, Paul here fol- 
| lowed the example of Christ, who, when he 
| took leave of his disciples, after he had 
| preached to them, prayed with them all, 
_ John xvii. 1. 
| Il. They parted with tears, abundance of 
‘tears, and most affectionate embraces, ». 37, 
38. 1. They all wept sorely. We have 
reason to think that Paul himself began ; 
_ though he was determined to go, and saw his 
clear to other work, yet he was sorry in 
is heart to leave them, and many a tear it 
cost him. He that was so often in tears 
while he was with them (v. 19, 31), no doubt 
shed many at parting, so watermg what he 
had sown among them. But the notice is 
taken of their tears: They all wept sorely ; 
there was nota dry eye among them; and 
| it is probable the affectionate expressions 
Paul used in prayer set them a-weeping. 
E These were tears of love and mutual endear- 


hit 


like those of Jonathan and Dayid, 
en they were forced to part, and wept one 


aul takes tea CHAP. 
another that he put up to God for them} 


Bc ee 


44 
/ 


XX. the elders of Ephesus. 
with another, until (as if they wept for strife) 
Dawid exceeded, 1 Sam. xx. 41. 2. They fell 
upon Paul’s neck, and kissed him, all, one after 
another, each bewailing his own loss: “How 
can I part with this invaluable man, this 
blessed Paul,” says one, “in whom my life 
is in a manner bound up ?”—* Farewell, my 
dear friend,” says another, ‘a thousand 
thahks to thee, and ten thousand to God for 
thee, and for all the pains thou hast taken 
with me for my good.” “And must we 
part ?” says another: “must I lose my 
spiritual father, nurse, and guide?” — What 
will become of usnow 2” says another, ‘‘ when 
we shall no more have him to apply to, and 
receive direction from? What shall I do, 
if the Lord take away my master from my 
head? My father, my father, the chariots of 
Israel, and the horsemen thereof.” Note, 
Those that are most loving are commonly 
best beloved. Paul, who was a most affec- 
tionate friend himself, had friends that were 
very affectionate to him. These tears at 
parting with Paul were a grateful return for 
all the tears he had shed in preaching to them 
and praying with them. He that watereth 
shall be watered also himself. 3. That which 
cut them to the heart thus, and made this 
place such a Bochim, such a place of weepers, 
was, that word which Paul spoke, that he was 
certain they should see his face no more. If 
he had given them directions-to follow him, 
as he did to those that were his usual com- 
panions, or any intimation that he would 
come hereafter and make them a visit, they 
could have borne this parting pretty well; 
but when they are told that they shall see his 
face no more in this world, that it is a fimal 
farewell they are now giving and taking, 
this makes it a great mourning; it makesthe 
farewell just like a funeral, and puts them 
into this passion of weeping. There were 
other things for which they sorrowed— 
that they should lose the benefit of his 
public performances, and see him no longer 
presidimg im their assemblies should have 
none of his personal counsels and comforts ; 
and, we hope, they sorrowed for their own 
sin, in not profiting more by his iabours 
while they had him among them, and which 
had provoked God to order hisremove. But 
that which gave the most sensible accent to 
their grief was that they should see his face no 
more. When our friends are separated from 
us by death, this is the consideration with 
which we y2ise up our mourning, that we 
shall see them faces no more; but we com- 
plain not of this as those that have no hope, 
for if our friends died in Christ, and we live 
to him, they are gone to see God’s face, to 
behold his glory, with the reflection of 
which their faces shine, and we hope to be 
with them shortly. Though we shall see 
their faces no more in this world, we hope 
to see them again in a better world, and to 
bs Bo together for ever and with the 
0 


er ee: 


— % , =] A? Sen cae 


Pau’s voyage 


ILI. They accompanied him unto the ship, 
partly to show their respect for him (they 
would bring him on his way as far as they 
could), and partly that they might have a 
little more of his company and conversation ; 
if it must be the last interview, they will have 
as much of him as they can, and see the 
last of him. And we have reason to think 
that when they came to the water-side, and 
he was about to go on board, their tears and 
embraces were repeated; for loth to part 
dids oft farewell. But this was a comfort to 
both sides, and soon turned this tide of pas- 
sion, that the presence of Christ both went 
with him and staid with them. 


CHAP. XXI. 


We have, with a great deal of pleasure, attended the apostle in his 
travels throughout the Gentile nations to preach the gospel, and 
have seen a great harvest of souls gathered in to Christ; there 
we have seen likewise what persecutions he endured; yet still 
out of them all the Lord presently delivered him, 2 Tim. iii. 11. 
But now we are to attend him to Jerusalem, and there into 
lasting bonds ; the days of his service now seem to be over, and 
nothing to remain but days of suffering, days of darkness, for 
they are many. Itisa thousand pities that such a workman 
should be laid aside ; yet soit is, and we must not only acquiesce, 
as his friends then did, saying, *f The will of the Lord be done;” 
but we must believe, and shall find reason to do so, that Paul in 
the prison, and at the bar, is as truly glorifying God, and 
serving Christ’s interest, as Paul in the pulpit was. In this 
chapter we have, Ll. A journal of Paul’s voyage from Ephesus to 
Cesarea, the next sea-port to Jerusalem, some places he tonched 
at, and his landing there, ver. 1—7. II. The struggles he had 
with his friends at Czsarea, who mightily opposed bis going up 
to Jerusalem, but could not prevail, ver. S—l4. III. Paul's 
journey from Ciesarea to Jerusalem, and the kind entertainment 
which the Christians there gave him, ver. 15—17. IV. His 
compliance with the persuasions of the brethren there, who ad- 
vised him so far to compliment the Jews as to go and purify 
himself with an offering in the temple, as if he had had a vow, 
that it might appear he was no such enemy to the Mosaic rites 
and ceremonies as he was reported to be, ver. 18—26. V. The 
turning of this very thing against him by the Jews, and the ap- 
prehending of him in the temple as a criminal thereupon, ver. 
27—30. VI.-The narrow escape he had of being pulled to pieces 
by the rabble, and the taking of him into fair and legal custody 
by the chief captain, who permitted him to speak for himself to 
the people, ver. 3I—40. And so we have him- made a prisoner, 
and shall never have him otherwise to the end of the history of 
this book. 


ND it came to pass, that after 

we were gotten from them, 

and had launched, we came with a 
straight course unto Coos, and the 
day following unto Rhodes, and from 
thence unto Patara: 2 And finding 
a ship sailing over unto Phenicia, we 
went aboard, and set forth. 3 Now 
when we had discovered Cyprus, we 
left it on the left hand, and sailed 
into Syria, and landed at Tyre: for 
there the ship was to unlade her 
burden. 4 And finding disciples, we 
tarried there seven days: who said 
to Paul through the Spirit, that he 
should not go up to Jerusalem. 5 
And when we had accomplished those 
days, we departed and went our way ; 
and they all brought us on our way, 
with wives and children, till we were 
out of the city: and we kneeled 
down on the shore, and prayed. 6 


And when we had taken our leave! the gospel-commussion, Christ was preac 


i eee 
wale! Seleg ese ce Re 


THE ACTS, 


[00 


one of another, we — 
they returned home en 

when we had finished our co 
from Tyre, we came to Ptolemz 


and saluted the brethren, and abo i 
with them one day. 


We may observe here, . 
I. How much ado Paul had to get clear 
from Ephesus, intimated in the first words of 
the chapter, after we had gotten from them, 
that is, were drawn from them as by violence. 
It was a force put upon both sides; Paul was 
loth to leave them, and they were loth to 
part with him, and yet there was no remedy, 
but so it must be. When good people < 
taken away by death, they are, as it were, got- 
ten from their friends here below, who strug 
gled hard to have detained them if possible. 
Il. What a prosperous voyage they had 
thence. Without any difficulty, they cam 
with a straight-course, by direct sailing, to 
Coos, a famous Grecian island,—the next day 
to Rhodes, talked of for the Colossus there,— 
thence to Patara, a famous port, the metro- 
polis of Lycia (v. 1); here they very happily 
found a ship sailing over into Phenicia, the 
very course they were steering,v. 2. Provi. 
dence must be acknowledged when things 
happen thus opportunely, and we are favoured 
by some little circumstances that contribute 
to the expediting of our affairs; and we must 
say, It is God that maketh our way perfect. 
This ship that was bound for Phenicia (that 
is, Tyre) they took the convenience of, went 
on board, and set sail for Tyre. In this 
voyage they discovered Cyprus, the <sland that 
Barnabas was of, and which he took care of, 
and therefore Paul did not visit it, but we left 
it on the left hand (v. 3), sailed upon the 
coast of Syria, and at length landed at Ty 
that celebrated mart of the nations, so it hac 
been, but was now reduced; yet something 
of a trade it had still, for there the ship was 
unlade her burden, and did so. mn 
III. The halt that Paul made at Tyre; when 
he had arrived there, he was upon the coast 
of the land of Israel, and found now that he 
could compass the remainder of his journey 
within the time he had fixed. Re: 
1. At Tyre he found disciples, some that had 
embraced the gospel, and professed 
Christian faith. Observe, Wherever FP 
came, he enquired what disciples were the 
found them out, and associated with them; 
for we know what is the usage with birds of 
a feather. When Christ was upon 
though he went sometimes into the coast of 
Tyre, yet he never went thither to preach 
the gospel there; nor did he think fit 
afford to Tyre and Sidon the advanta 
which Chorazin and Bethsaida had, thor 
he knew that if they had had them they would 
have made a better improvement of them, 
Luke x. 13. 14. But, after the enlarging 


re, and had disciples there; and to 
d nce (Isa. xxili. 18), Her merchandise 
nd her hire shall be holiness to the Lord. 
. Paul, finding those disciples at Tyre, tar- 
d there seven days, they urging him to stay 
ith them as long as he could. He staid 
seven days at Troas (ch. xx. 6), and here so 
many days at Tyre, that he might be sure to 
spend one Lord’s day with them, and so 
might have an opportunity of preaching pub- 
_ licly among them ; for it is the desire of good 
“men to do good wherever they come, and 
_ where we find disciples we may either benefit 
them or be benefited by them. 
_ 3. The disciples at Tyre were endowed 
with such gifts that they could by the Spirit 
_ foretel the troubles Paul would meet with at 
Jerusalem ; for the Holy Ghost witnessed it 
in every city, ch. xx. 23. Being a thing that 
_ would be so much talked of when it came to 
_ pass, God saw fit to have it much prophesied 
of before, that people’s faith, instead of being 
offended, might be confirmed. And withal 
they were endowed with such graces that 
-foreseeing his troubles, out of love to him 
and concern for the church, especially the 
_churches of the Gentiles, that could ill spare 
him,they begged of him that he would not go up 
_ to Jerusalem, for they hoped the decree was 
‘conditional: If he go up, he will come into 
trouble there; as the prediction to David 
that the men of Keilah will deliver him up 
(that is, if he venture himself with them); and 
therefore they said to him, by the Spirit, that 
should not go up, because they concluded 
it would be most for the glory of God that he 
should continue at liberty ; and it was not at 
all their fault to think so, and consequently 
| to dissuade him; but it was their mistake, 
| for his trial would be for the glory of God 
| and the furtherance of the gospel, and he 
| knew it; and the importunity that was used 
| with him, to dissuade him from it, renders 
| his pious and truly heroic resolution the more 
‘illustrious. 
| A. The disciples of Tyre, though they were 
| none of Paul’s converts, yet showed a very 
I great respect to Paul, whose usefulness in the 
| church they had heard so much of when he 
’ departed from Tyre. Though they had had but 
| seven days’ acquaintance with him, yet, asif 
| he had been some great man, they all came 
together, with their wives and children, so- 
L lemnly to take leave of him, to beg his biess- 
| ‘ing, and to bring him as far on his way as 


he sea would permit them. Note, (1.) We 
_ should pay respect, not only to our own 


| - 
| admonish us, and, for their work’s sake 


st, as there is occasion, testify our love and 
pect to all the faithful ministers of Christ, 
_ both for his sake whose mimisters they are, 

and for their work’s sake among others. (2.) 
We must, in a particular manner, honour 
hose whom God hath singularly honoured, 


‘ 
ay 
, 


ihe Se See a ee eee ae 
, a ft eee ee & ws Nie eee CeRY ; +" rs 
‘Sees 6 CHAPEEXI. | at Piolen:cis 


| 


‘ministers, that are over us in the Lord, and | 


among us, esteem them highly in love, but we | and Issachar in thy tents. 


| 


, a ok, > J ys 


this, | by making them eminently useful in their 
think, that prophecy concerning Tyre —- 
ren if a | 
“ministers 


- (3.) It is good to train up child- 
to good people and good 
. This was particularly remarkable 
at Tyre, which we have not met with any 
where else, that they brought their wives and 
children to attend Paul, to do him the more 
honour and to receive benefit by his instruc- 
fions and prayers; and as angry notice was 
taken of the children of the idolaters ot 
Bethel, that mocked a prophet, so, no doubt, 
gracious notice was taken of the children of 
the disciples at Tyre, that honoured an 
apostle, as Christ accepted the hosannas of the 
little children. (4.) Weshould be good hus- 
bands of our opportunities, and make the 
utmost we can of them for the good of our 
souls. They brought Paul on his way, that 
they might have so much the more of his 
company and his prayers. Some refer us to 
Ps. xlv. 12, as a prediction of this, The 
daughter of Tyre shall be there with a gift ; 
for it is probable that they made some pre- 
sents to Paul at parting, as usual to our 
friends that are going to sea, ch. xxviii. 10. 

5. They parted with prayer, as Paul and 
the Ephesian elders had done, ch. xx. 36. 
Thus Paul has taught us by example, as well 
as rule, to pray always, to pray without ceas- 
ing. Weknezled down on the shore and prayed. 
Paul prayed for himself, prayed for them, 
prayed for all the churches ; as he was much 
in prayer so he was mighty in prayer. They 
prayed upon the shore, that their last fare- 
well might be sanctified and sweetened with 
prayer. Those that are going to sea should, 
when they quit the shore, commit themselves 
to God by prayer, and put themselves under 
his protection, as those that hope, even when 
they leave the terra firma, to find firm footing 
for their faith in the providence and promise 
of God. They kneeled down on the shore, 
though we may suppose it either stony or 
dirty, and there prayed. Paul would that men 
should pray every where, and so he did him- 
self; and, where he lifted up his prayer, he 
bowed his knees. Mr. George Herbert says, 
Kneeling never spoiled silk stockings. 

6. They parted at last (v. 6): When we had 
taken our leave one of another, with the most 
affectionate embraces and expressions of love 
and grief, we took ship to be gone, and they 
returned home again, each complaining that 
this isa parting world. Observe how they 
disposed of themselves: ‘“‘ We, that had a 
journey before us, took ship, thankful that 
we had a ship to carry us; and those, who had 
no occasions to call them abroad returned 
home again, thankful that they had a home 
to go to.” Rejoice Zebulun in thy going out, 
Paul left his bléss- 
ing behind him with those that returned 
home, and those that staid sent their prayers 
after those that went to sea. 

IV. Their arrival at Ptolemais, which was 
not far from Tyre (v. 7): We came to Ptole- 
mais, which some think is the same place with 


Are =~ 


+ 


- 
a: 


% 


re 


vr ~ hee hy 


The prophecy 
Accho, which we find in the tribe of Asher, 
Judg.1.31. Paul begged leave to go ashore 
there, to saiute the brethren, to enquire of their 
state, and to testify his good will to them; 
though he could not stay long with them, 
yet he would not pass by them without paying 
his respects to them, and he abode with them 
one day, perhaps it was a Lord’s day; 
better a short stay than no visit. 

8 And the next day we that were 
of Paul’s company departed, and 
came into Caesarea: and we entered 
into the house of Philip the evan- 
gelist, which was one of the seven ; 
and abode with him. 9 And the 
same man had four daughters, virgins, 
which did prophesy. 10 And as we 
tarried there many days, there came 
down from Judea a certain prophet, 
named Agabus. 11 And when he 
was come unto us, he took Paul’s 
girdle, and bound his own hands and 
feet, and said, Thus saith the Holy 
Ghost, So shall the Jews at Jeru- 
salem bind the man that owneth this 


girdle, and shall deliver Aim into the 


hands of the Gentiles. 12 And 
when we heard these things, both 
we, and they of that place, besought 
him not to go up to Jerusalem. 13 
Then Paul answered, What mean ye 
to weep and to break mine heart? 
for I am ready not to be bound only, 
but also to die at Jerusalem for the 
name of the Lord Jesus. 14 And 
when he would not be persuaded, we 
ceased, saying, The will of the Lord 
be done. 


We have here Paul and his company arrived 
at length at Ceesarea, where he designed to 
make some stay, it being the place where the 
gospel ‘was first preached to the Gentiles, and 
the Holy Ghost fell upon them, ch. x. 1, 44. 
Now here we are told, 

I. Who it was that entertained Paul and his 
company at Cesarea. He seldom had occa- 
sion to go toa public house, but, wherever 
he came, some friend or other took him in, 
and bade him welcome. Observe, those that 
had sailed together parted when the voyage 
was accomplished, according as their business 
was. “Those that were concerned in the cargo 
staid where the ship was to unlade her burden 
(v. 3); others, when they came to Ptolemais, 
went as their occasions led them ; but we that 
were of Paul’s company went where he went, 
and came to Czesarea.” ‘Those that travel toge- 
ther through this world will separate at death, 
and then it will appear who are of Paul’s com- 
pany and who are not. Nowat Cesarea. 


“2 


ee Se eee 


THE ACTS. 


‘ OO oe * 
; A 


1 They were enterta 
evangelist, whom we left 
years ago, after he had baptized t 
(ch. viii. 40), and there we now find h 
again. (1.) He was originally a deacon, on 
of the seven that were chosen to serve table 
ch. vi. 5. (2.) He was now and had lon; 
been an evangelist, one that went about te 
plant and water churches, as the apostles did. 
and gave himself, as they did, to the word 
prayer ; thus, having used the office of a dea- 
con well, he purchased to himself a good de- 
gree; and, having been faithful in a feu 
things, was made ruler over many things. (3.) 
He had a house at Caesarea, fit to ente 
Paul and all his company, and he bade him 
and them very welcome to it: We entered into 
the house of Philip the evangelist, and we abode 
with him. Thus does it become Christians 
and ministers, according as theirability is, to 
use hospitality one to another, without grudg- 
ing, 1 Pet. iv. 9. . 
2. This Philip had four maiden daughters, 
who did prophesy, v. 9. Itimtimates that they 
prophesied of Paul’s troubles at Jerusalem, as 
others had done, and dissuaded him from 
going; or perhaps they prophesied for his 
comfort and encouragement, in reference t) 
the difficulties that were before him. Here 
was a further accomplishment of that 7 
phecy, Joelii. 28, of such a plentiful pouring 
out of the Spirit upon all flesh that their sons 
and their daughters should prophesy, that is, 
foretel things to come. e 
II. A plain and full prediction of the suf. 
ferings of Paul, by a noted prophet, v. 10, 11. 
1, Paul and his company tarried many days 
at Ceesarea, perhaps Cornelius was yet living 
there, and (though Philip lodged them) yet 
might be many ways kind to them, and in- 
duce them to stay there. What cause Paul 
saw to tarry so long there, and to make s 
little haste at the latter end of his journey t¢ 
Jerusalem, when he seemed so much in haste 
at the beginning of it, we cannot tell; but we 
are sure he did not stay either there or an} 
where else to be idle; he measured his ti 
by days, and numbered them. 2. Agabus 
the prophet came to Cesarea from Judea 
was he of whom we read before, who 
from Jerusalem to Antioch, to foretel a general 
famine, ch. xi. 27, 28. See how God dj 
penseth his gifts variously. To Paul was 
given the word of wisdom-and knowl a 
an apostle, by the Spirit, and the gifts of heal 
ing; to Agabus, and to Philip’s daug’ 
was given prophecy, by the same Spirit—the 
foretelling of things to come, which came to 
pass according to the prediction. See 1 Cor. 
xii. 8,10. So that that which was the m 
eminent gift of the Spirit under the Old Tes- 
tament, the foretelling of things to come, wat 
under the New Testament quite outshone bj 
other gifts, and was bestowed upon those 
were of less note in the church. It sh 
seern as if Agabus came on purpose to 
sarea, to meet Paul with this prophetic inte! 


. 3. He foretold Paul’s. bonds at 
2 m, (1.) By asign, as the prophets of 
did, Isaiah-(ch. xx. 3), Jeremiah (ch. xiii. 
1; xxviii 2), Ezekiel (chi iv. 1; xii. 3), and 
nany others. Agabus: took Paul’s girdle, 
vhen he laid it by, or perhaps took it from 
ut him, and with it downd first his own 
ands, and then his own feet, or perhaps bound 
his hands and feet together; this was de- 
igned both to confirm the prophecy (it was 
as sure to be done as if it were done already) 
and to affect those about him with it, because 
that which we:see usually makes a greater im- 
‘pression upon us than that which we only 
hear of. (2.) By an explication of the sign: 
Thus saith the Holy Ghost, the Spirit of pro- 
phecy, So shall the Jews at Jerusalem bind the 
an that owneth this girdle, and, as they dealt 
with his Master (Matt. xx. 18, 19), shail de- 
wer himinto the hands of the Gentiles, as the 
Jews in other places had all along endea- 
voured to do, by accusing him to the Roman 
governors. Paul had this express warning 
given him of his: troubles, that he might pre- 
pare for them, and that when they came they 
“might be no surprise nor terror to him; the 
general notice given us that through much tri- 
bulation we must enter into the kingdom of God 
should be of the same use tous. 
- Ul. The great importunity which his 
friends used with him to dissuade him from 
going forward to Jerusalem, v.12. ‘‘ Not 
only those of that place, but we that were of 
Paul’s company, and among the rest Luke 
imself, who had heard this often before, and 
en Paul’s resolution notwithstanding, be- 
sought him with tears that he would not go 
| upto Jerusalem, but steer his course some 
other way.” Now, 1. Here appeared a com- 
tmendable affection to Paul, and a value for 
im, upon account of his great usefulness in 
church. Good men that are very active 
metimes need to be dissuaded from over- 
orking themselves, and good men that are 
ry bold need to be dissuaded from expos- 
themselves too far. The Lord is for the 
, and so must we be. 2. Yet there was 
mixture of infirmity, especially in those of 
aui’s company, who knew he undertook 
this journey by divine direction, and had seen 
hh what resolution he had before broken 
through the like opposition. But we see in 
em. the infirmity incident to us all; when 
“We see trouble at a distance, and have only a 
general notice of it, we can make light of it; 
| but when it comes near we begin to shrink, 
d draw back. Now that it toucheth thee 
w art troubled, Job iv. 5. 
IV. The holy bravery and intrepidity with 
ch Paul persisted in his resolution, v. 13. 
1. He reproves them for dissuading him. 
Here is a quarrel of love on both sides, and 


« 


mae 


. sing it: Wh 


re 


CHAP 


Ys a Se 


his resolution, 


said, Master, spare: thyself. Their weeping 
about him broke his heart. (1.) It was a 
temptation to him, it shocked him, it began to 
weakemand slacken his resolution, and caused 
him to entertain thoughts of tacking about: 
“I know lam appointed to suffering, and you 
ought to animate and encourage me, and to 
say that which will strengthen my heart ; but 
you, with your tears, break my heart, and dis- 
courage me. What do you mean by doing 
thus ? Has not our Master told us to take up 
our cross? And would you have me to avoid 
mine?” (2.) It was a trouble to him that they 
should so earnestly press him to that in which 
he could not gratify them without wronging 
his conscience. Paul was of a very tender 
spirit. As he was much in tears himself, so 
he had a compassionate regard to the tears of 
his friends; they made a great impression 
uponhim, and would bring him almost to 
yield to any thing. But nowit breaks: his 
heart, when he is under a necessity of deny- 
ing the request of his weeping friends. It 
was an unkind kindness, a cruel pity, thus to 
torment him with their dissuasions, and to 
add affliction to his grief. When our friends 
are called out to sufferings, we shall show our 
love rather by comforting them than by sor- 
rowing forthem. But observe, These Chris- 
tians at Caesarea, if they could have foreseen 
the particulars of that event, the general no- 
tice of which they received with so much hea. 
viness, would have been better reconciled te 
it for their own sakes; for, when Paul was 
made a prisoner at Jerusalem, he was pre- 
sently sent to Cesarea, the very place where 
he now was (ch. xxiii. 33), and there he conti- 
nued at least two years (ch. xxiv. 27), and he 
was a prisoner at large, as’ appears (ch. xxiv 
23), orders being given that he should have 
liberty to go among his friends, and his friends 
to come to him; so that the church at Caesarea 
had much more of Paul’s company and help 
when he was imprisoned than they could have 
had if he had been at liberty. That which we 
oppose, as thinking it to operate muchagainst 
us, may be overruled by the providence of 
God to work for us, which is a reason why we 
should follow providence, and not fear it. 

2. He repeats his resolution to go forward, 
notwithstanding: “ What mean you to weep 
thus? I am reudy to suffer whatever is 
appointed forme. I am fully determined to 
go, whatever comes of it, and therefore it is 
to no purpose for you to oppose it. Iam 
willing to suffer, and therefore why are you 
unwilling that I should suffer? Am not I 
nearest myself, and fittest to judge for my- 
self? If the trouble found me unready, it 
would be a trouble indeed, and you might 
well weep at the thoughts of it. But, blessed 
be God, it does not. It is very welcome to 
me, and therefore should not be such a terror 
to you. For my part, Iam ready,” troipwe Eyw 
—I have myself in a readiness, as soldiers for 


, 
4 
‘ 


ee te ee 


Paul resolves to 


an engagement. “ I expect trouble, I count 
upon it, it will be no surprise tome. I was 
told at first what great things I must suffer,” 
ch. ix. 16. “ lamprepared for it, by a clear 
conscience, a firm confidence in God, a holy 
contempt of the world and the body, a lively 
faith in Christ, and a joyful hope of eternal 
life. I can bid it welcome, as we do a friend 
that we look for, and have made preparation 
for. I can, through grace, not only bear it, 
but rejoice in it.” Now, (1.) See how far 
his resolution extends: You are told that I 
must be bound at Jerusalem, and you would 
have me keep away for fear of this. I tell 
you, I am ready not only to be bound, but, if 
the will of God be so, to die at Jerusalem ; 
not only to lose my liberty, but to lose my 
life.” It is our wisdom to think of the 
worst that may befal us, and to prepare ac- 
cordingly, that we may stand complete in all 
the will of God. (2.) See what it is that 
carries him out thus, that makes him willing 
to suffer and die: it is for the name of the 
Lord Jesus. All that a man has will he give 
for his life; but life itself will Paul give for 
the service and honour of the name of Christ. 

V. The patient acquiescence of his 
friends'in his resolution, v.14. 1. They sub- 
mitted to the wisdom of a good man. They 
had carried the matter as far as they could 
with decency; but, “ when he would not be 
persuaded, we ceased our importunity. Paul 
knows best his own mind, and what he has 
to do, and it becomes us to leave it to him- 
self, and not to censure him for what he 
does, nor to say he is rash, and wilful, and 
humoursome, and has a spirit of contradic- 
tion, as some people are apt to judge of those 
that will not do just as they would have 
them do. No doubt, Paul has a good reason 
for his resolution, though he sees cause to 
keep it to himself, and God has gracious 
ends to serve in confirming him init.” It 
1s good manners not to over-press those in 
their own affairs that will not be persuaded. 
2. They submitted to the will of a good God: 
We ceased, saying, The will of the Lord 
be done. They did not resolve his resolu- 
tion into his stubbornness, but into his will- 
Ingness to suffer, and God’s will that he 
should. Father in heaven, thy will be done, 
as it isa rule to our prayers and to our 
practice, so it is to our patience. This may 
refer, (1.) To Paul’s present firmness; he is 
inflexible, and unpersuadable, and in this 
they see the will of the Lord done. “It is 
he that has wrought this fixed resolution in 
him, and therefore we acquiesce in it.” Note, 
In the turning of the hearts of our friends or 
ministers, this way or that way (and it may 
be quite another way than we could wish), 
we should eye the hand of God, and sub- 
mit to that. (2.) To his approaching suf- 
ferings: “If there be no remedy, but Paul 
will run himself into bonds, the will of the 
Lord Jesus be done. We have done all that 
we could do on our parts to p,event it, and 


THE ACTS" 


now we leave it to ’ 
Christ, to whom the Fa has 
all judgment, and therefore we | 
we will, but as he will.” Note, When we 
trouble coming, and particularly that of our 
ministers’ being silenced or removed from 
us, it becomes us to say, The will of the Lord — 
be done. God is wise, and knows how to 
make all work for good, and therefore 
“ welcome his holy will.” Not only, “The 
will of the Lord must be done, and there is 
no remedy ;” but, “ Let the will of the Lord © 
be done, for his will is his wisdom, and he 
doeth all according to the counsel of it; let 
him therefore do with us and ours as seemeth 
good in hiseyes.” When a trouble is come, 
this must allay our griefs, that the will of 
the Lord is done; when we see it coming, 
this must silence our fears, that the will of — 
the Lord shall be done, to which we m 
say, Amen, let it be done. a 


15 And after those days we took 
up our carriages, and went up to Je 
rusalem. 16 There went with us 
also certain of the disciples of Ca-— 
sarea, and brought with them one 
Mnason of Cyprus, an old disciple, 
with whom we should lodge. 17 
And when we were come to Jerusa- © 
lem, the brethren received us gladly. 
18 And the day following Paul went 
in with us unto James; and all the 
elders were present. 19 And whe 
he had saluted them; he declared par- 
ticularly what things God had wrought 
among the Gentiles by his ministry. | 
20 And when they heard it, they glo- 
rified the Lord, and said unto him, 
Thou seest, brother, how many thou- | 
sands of Jews there are which be- 
lieve: and they are all zealous of the 
law: 21 And they are informed of 
thee, that thou teachest all the Jews 
which are among the Gentiles to for- 
sake Moses, saying that they ought 
not to circumcise thew children, 
neither to walk after the customs. 
22 What is it therefore? the multi- 
tude must needs come together: for 
they will hear that thou art come. | 
23 Do therefore this that we say td 
thee: We have four men which have 
avowon them; 24 Them take, and ~ 
purify thyself with them, and be at 
charges with them, that they may 
shave their heads: and all may know 
that those things, whereof they were 
informed concerning thee. are no-_ 


| 


] 


; but that thou thyself also 
Ikest orderly, and keepest the law. 
As touching the Gentiles which 
te we have written and con- 
eluded that they observe no such 
thing, save only that they keep them- 
selves from things offered to idols, 
and from blood, and from strangled, 
and from fornication. 26 Then Paul 
took the men, and the next day pu- 
rifying himself with them entered 
into the temple, to signify the ac- 
-complishment of the days of purifi- 
cation, until that an offering should 
be offered for every one of them. 


In these verses we have, 
I. Paul’s journey to Jerusalem from Ce- 
‘sarea, and the company that went along 
with him. 1. They took up their carriages, 
their bag and baggage, and as it should 
seem, like poor travellers or soldiers, were 
their own porters; so little had they of 
change of raiment. Omnia mea mecum porto 
—My property is all about me. Some think 
hey had with them the money that was col- 
ted in the churches of Macedonia and 
Achaia for the poor saints at Jerusalem. If 
hey could have persuaded Paul to go some 
‘ther way, they would gladly have gone 
Jong with him ; but if, notwithstanding their 
dissuasive, he will go to Jerusalem, they do 
not say, “ Let him go by himself then ;” but 
s Thomas, in a like case, when Christ would 
0 into danger at Jerusalem, Let us go and 
with him, John xi. 16. Their resolution 
cleave to Paul was like that of Ittai to 
ve to David (2 Sam. xv. 21): In what 
ce my Lord the king shall be, whether in 
| death or life, there also will thy servart be. 
| Thus Paul’s boldness emboldened them. 2. 
| Certain of the disciples of Czsarea went 
long with them. Whether they designed to 
go however, and took this opportunity of 
Zoing with so much good company, or whe- 
r they went on purpose to see if they could 
Paul any service and if possible prevent 
trouble, or at least minister to him in it, 
oes not appear. The less while that Paul is 
ely to enjoy his liberty the more indus- 
ous they are to improve every opportunity 
‘onversation with him. Elisha kept close to 
jah when he knew the time was at hand that 
heshouldbetakenup. 3. Theybroughtwith 
them an honest old gentleman that had a 
ise of his own at Jerusalem, in which he 
Id gladly entertain Paul and his company, 
“Mnason of Cyprus (v. 16), with whom we 
Id lodge. Such a great concourse of peo- 
i there was to the feast that it was a hard 


be taken up by those of the better sort, 
twas looked upon as a scandalous thing 


to erenedix. 


rooms out at those times, but they must freely 
accommodate strangers with them. Every 
one then would choose his friends to be his 
guests, and Mnason took Paul and his com- 
pany to be his lodgers; though he had heard 
what trouble Paul was likely to come into, 
which might bring those that entertained him 
into trouble too, yet he shall be welcome to 
him, whatever comes of it. This Mnason is 
called an old disciple—a disciple from the 
beginning ; some think, one of the seventy 
disciples of Christ, or one of the first converts 
after the pouring out of the Spirit, or one of 
the first that was converted by the preaching 
of the gospel in Cyprus, ch. xiii. 4. However 
it was, it seems he had been long a Christian, 
and was now in years. Note, Itis an honour- 
able thing to be an old disciple of Jesus Christ, 
to have been enabled by the grace of God to 
continue long ina course of duty, stedfast 
in the faith, and growing more and more pru- 
dent and experienced to a goodold age. And 
with these old disciples one would choose to 
lodge; for the multitude of their years will 
teach wisdom. 

II. Paul’s welcome at Jerusalem. 1. 
Many of the brethren there received him 
gladly, v. 17. As soon as they had notice 
that he was come to town, they went to his 
lodgings at Mnason’s house, and congratu- 
lated him on his safe arrival, and told him 
they were glad to see him, and invited him to 
their houses, accounting it an honour to be 
known to one that was such an eminent ser- 
vant of Christ. Streso observes that the 
word here used concerning the welcome they 
gave to the apostles, dcpévwe amodéxey, is 
used concerning the welcome of the apostles’ 
doctrine, ch. ii. 41. They gladly recewed his 
word. We think if we had Paul among us 
we should gladly receive him; but it is a 
question whether we should or no if, having 
his doctrine, we do not gladly receive that. 
2. They paid a visit to James and the elders 
of the church, at a church-meeting (e. 18): 
“« The day following, Paul went in unto James, 
and took us with him, that were his compa- 
nions, to introduce us into acquaintance with 
the church at Jerusaiem.” It should seem 
that James was now the only apostle that 
was resident at Jerusalem; the rest had dis- 
persed themselves, to preach the gospel in 
other places. But still they forecasted to 
have an apostle at Jerusalem, perhaps some- 
times one and sometimes another, because 
there was a great resort thither from all parts. 


| James was now upon the spot, and all the 


elders or presbyters that were the ordinary 
pastors of the church, both to preach and 
govern, were present. Paui saluted them 
all, paid his respects to them, enquired con- 
cerning their welfare, and gave them the 
right hand of fellowship. He saluted them, 


tter to get lodgings; the public houses | that is, he wished them all health and happi- 


ness, and prayed to Godto blessthem. The 
proper signification of salutation is, wishing 


hose that had private houses to ‘et their | salvation toyou: salve, or salus tidi sit ; like 


5 a eee OR eee i PD) ae 
Teer a yi 


omit 
P. XXI. 


~~ Oe Pre oer ee a Fol” |! ee re ~~ 
ee = Vara e > re See oes 
; 


Paul's visit 


tions, or good wishes, very well become 
Christians, im token of their love to each 
other and joint regard to God. 

III. The aceount they had from him of 
his ministry among the Gentiles, and their 
satisiaction in it. 1 He gave them a nar- 
rative of the success of the gospel in those 
countries where he had been employed, 
knowing it would be very acceptable to them 
to hear of the enlarging of Christ’s kingdom: 
He declared particularly what things God had 
wrought among the Gentiles by his ministry, v. 
19. Observe how modestly he speaks, not 
what things he had wrought (he was but the 
instrument), but what God had wrought by 
his ministry. It was not I, but the grace of 
God which was with me. He planted and 
watered, but God gave the increase. He 
declared it particularly, that the grace of God 
might appear the more illustrious in the cir- 
cumstances of his success. Thus David 
will tell others what God has done for his 
soul (Ps. Ixvi. 16), as Paul here what God has 
done by his hand, and both that their friends 
may help them to be thankful. 2. Hence 
they took occasion to give praise to God 
{v. 20): When they heard it, they glorified 
the Lord. Paul ascribed it all to God, and 
to God they gave the praise of it. They 
iid not break out into high encomiums of 
Paul, but left it to his Master to say to him, 
Well done, good and faithful serrant ; but 
they gave glory to the grace of God, which 
was extended to the Gentiles. Note, The 
conversion of sinners ought to be the matter 
of our joy and praise as it is of the angels’. 
God had honoured Paul more than any of 
them, in making his usefulness more exten- 
sive, yet they did not envy him, nor were they 
jealous of his growing reputation, but, on the 
contrary, glorified the Lord. And they could 
not do more to encourage Paul to go on 
cheerfully in his work than to glorify God 
for his success in it; for, 1f God be praised, 
Paul'is pleased. 

IV. The request of James and the eiders 


of the church at Jerusalem to Paul, or their |be our deliverance from the law), asa re 


advice rather, that he would gratify the be- 
lieving Jews by showing some compliance 
with, the ceremonial law, and appearing 
publicly in the temple to offer sacrifice, which 
was not a thing in itself sinful; for the cere- 
monial law, though it was by no means to 
be imposed upon the Gentile converts (as 
the false teachers would have it, and thereby 
endeavoured to subvert the gospel), yet it 
was not become unlawful as yet to those that 
had been bred up in the observance of it, but 
were far from expecting justification by it. 
It was dead, but not buried; dead, but not 
yet deadly. And, being not sinful, they 
thought it was a piece of prudence in Paul 
to conform thus far. Observe the counsel 


they give to Paul herein, not as having au-| capable of a good excuse, cons 
| they were brought up in, and among who 
They lesired him to take notice of the | they lived. : 


thority over him, but an affection for him. 


THE Acts! am 
~ peace be untoysu. And such mutual saluta-| great numbers there 


verts: Thou seest, brothe 
sands of the Jews there | 
They called him brother, f 
upon him as a Joe Rough ited * : 
in gospel-work. 10 they were 
circumcision and he the apostle of the 
tiles, though they were conformists and 
nonconformist, yet they were brethren, 
owned the relation. Thou hast been in 
of our assemblies, and seest how numero 
they are: how many myriads of Jews be 
The word signifies, not thousands, but fen 
thousands. Evenamong the Jews, who w 
most prejudiced against the gospel, yet ther 
were great multitudes that received it; for 
the grace of God can break down the strong- 
est holds of Satan. The number of the na 
at first was but one hundred and twenty, yet 
now many thousands. Let none therefore 
despise the day of small things; for, thougli 
the beginning be small, God can make the 
latter end greatly to increase. Hereby it ay 
peared that God had not quite cast awa’ 
his people the Jews, for among them there 
was a remnant, an election, that obtained (see 
Rom. xi. 1, 5, 7): many thousands that ! 
lieved. And this account which they co 
give to Paul of the success of the gosp 
among the Jews was, no doubt, as grateful 
to Paul as the account which he gave them 

of the conversion of the Gentiles was to them; 
for his heart’s desire and prayer to God 
the Jews was that they might be saved. 


of which they could not yet becured: They are 
all zealous of the law. "They believe in Chri 
as the true Messiah, they rest upon his ri 
eousness and submit to his government; 
they know the law of Moses was of God, t 
have found spiritual benefit in their att 
ance on the institutions of it, and therefore 
they can by no means think of parting wil 
it, no, nor of growing cold to it. And per 
haps they urged Christ’s being made under 


i 


Jaw, and observing it (which was designed to 


for their continuance under it. ‘This was : 
great weakness and mistake, to be so fond ¢ 
the shadows when the substance was come, 
to keep their necks under a yoke of bondag 
when Christ had come to make them 
But see, (1.) The power of education and! 
usage, and especiaily of aceremonial law 

The charitable allowance that must be mz 
in consideration of these. These Jews 
believed were not therefore disowned an 
jected as no Christians because they w: 
the law, nay, were zealous for it, while 
only in their own practice, and they 
impose it upon others. Their being z 

of the law was capable of agood construe’ 


which charity would put upon it : and 


i 


0 were so zealous of the law, were ill- 
: (to him, v.21. Paul himself, though 
thful a servant asany Christ ever had, yet 
Id not get the good word of all that be- 
ed to Christ’s family: “ They are in- 
_ formed of thee (and form their opinion of thee 
accordingly) that thou not only dost not 
_ teach the Gentiles to observe the law, as some 
_ would have had thee (we have prevailed with 
‘them to drop that), but dost teach all the Jews 
_ who are dispersed among the Gentiles to for- 
_ sake Moses, not to circumcise their children 
_ nor to walk afier the customs of our nation, 
_ which were of divine appointment, so far as 
they might be observed even among the 
_ Gentiles, at a distance from the temple,—not 
to observe the fasts and feasts of the church, 
not to wear their phylacteries, nor abstain 
from unclean meats.” Now, (1.) It was 
_ true that Paul preached the abrogation of the 
law of Moses, taught them that it was impos- 
sible to be justified by it, and therefore we 
_ are not bound up anylonger to the observance 
of it. But, (2.) It was false that he taught 
_ them to forsake Moses ; for the religion he 
preached tended not to destroy the law, but 
_ tofulfilit. He preached Christ (the end of the 
law for righteousness), and repentance and 
"faith, in the exercise of which we are to 
make great use of the law. The Jews among 
_ the Gentiles whom Paul taught were so far 
_ from forsaking Moses that they never under- 
stood him better, nor ever embraced him so 
_ heartily as now when they were taught to 
make use of him as a schoolmaster to bring 
them to Christ. But even the believing Jews, 
| having got this notion of Paul, that he was 
an enemy to Moses, and perhaps giving too 
much regard to the unbelieving Jews too, 
Were much exasperated against him. Their 
| ministers, the elders here present, loved and 
| honoured him, and approved of what he did, 
vand called him brother, but the people could 
| hardly be induced to entertain a favourable 
‘thought of him; for it is certain the least 
| judicious are the most censorious, the weak- 
| headed are the hot-headed. They could not 
stinguish upon Paul’s doctrine as they ought 
ba o have done, and therefore condemned it in 
| the gross, through ignorance. 
_ 4. They therefore desired Paul that he 
would by some public act, now that he had 
| come to Jerusalem, make it to appear that the 
| charge against him was false, and that he did 
not teach people to forsake Moses and to 
break the customs of the Jewish church, for 
he himself retained the use of them. 
- (1:) They conclude that something of this 
kind must be done: ‘“ What is it therefore ? 
_ What must be done? The multitude will hear 
‘that thou art come to town.” This is an in- 
‘convenience that attends men of fame, that 
‘their coming and going are taken notice of 
more than other people’s, and will be talked 
| of, by some for good-will and by others for 
~ilewil. “When they hear thou art come, 


- 


a8 het CHAP. XXI . 
HAP. AAI. 


gave him to understand that these| they must 


bo RU a es 2 ens ae ae 
By to Jerusalem. 
needs come together, they will ex- 


pect that we call them together, to advise 
with them whether we should admit thee to 
preach among us asa brother or no; or, 
they will come together of themselves ex- 
pecting to hear thee.” Now something must 
be done to satisfy them that Paul does not 
teach the people to forsake Moses, and they 
thinkit necessary, [1.] For Paul’ssake, that his 
reputation should be cleared, and that so 
good a man may not lie under any blemish, 
nor so useful a man labour under any disad- 
vantage which may obstruct his usefulness. 
[2.] For the people’s sake, that they may not 
continue prejudiced against so good a man, 
nor lose the benefit of his ministry by those 
prejudices. [3.] For their own sake, that 
since they knew it was their duty to own Paul 
their doing it might not be turned to their 
reproach among those that were under their 
charge. 

(2.) They produce a fair opportunity which 
Paul might take to clear himself: “ Do this 
that we say unto thee, take our advice in this 
case. We have four men, Jews who believe, 
of our own churches, and they have a vow on 
them, avow of Nazariteship for a certain time; 
their time has now expired (v. 23), and they 
are to offer their offering according to the 
law, when they shave the head of their sepa- 
ration, a he-lamb for a burnt-offering, a ewe- 
lamb for a sin-offering, and a ram for a peace- 
offering, with other offerings appertinent to 
them, Num. vi. 13—20. Many used to da 
this together, when their vow expired about 
the same time, either for the greater expedi- 
tion or for the greater solemnity. Now Paul 
having so far of late complied with the law as 
to take upon him the vow of a Nazarite, and 
to signify the expiration of it by shaving his 
head at Cenchrea (ch. xvili. 18), according to 
the custom of those who lived at a distance 
from the temple, they desire him but to goa 
little further, and to join with these four in 
offering the sacrifices of a Nazarite: “ Purify 
thyself with them according to the law; and 
be willing not only to take that trouble, but 
to be at charges with them, in buying sacri- 
fices for this solemn occasion, and to join with 
them in the sacrifice.” This, they think, will 
effectually stop the mouth of calumny, and 
every one will be convinced that the report 
was false, that Paul was not the man he was 
represented to be, did not teach the Jews to 
forsake Moses, but that he himself, being ori- 
ginally a Jew, walked orderly, and kept the 
law; and then all would be well. 

5. They enter a protestation that this shall 
be no infringement at all of the decree lately 
made in favour of the Gentile converts, nor 
do they intend by this in the least to dero- 
gate from the liberty allowed them (v. 25): 
“As touching the Gentiles who believe, we 
have written and concluded, and resolve to 
abide by it, that they observe no such things ; 
we would not have them to be bound up by 
the ceremonial law by any means, but only 


did 
te 


. 
ing 


i" 


ce ee lhe te ae oe OE 


- . 


Paul’s conformity to THE 


that they keep themselves from things offered 
to idols, and from blood, and from things stran- 
led, and from fornication ; but let not them 
fe tied to the Jewish sacrifices or purifica- 
tions, nor any of their rites and ceremonies.” 
They knew how jealous Paul was for the pre- 
servation of the liberty of the converted Gen- 
tiles, and therefore expressly covenant to 
abide by that. Thus far is their proposal. 
VY. Here is Paul’s compliance with it. He 
was willing to gratify them in this matter. 
Though he would not be persuaded not to go 
to Jerusalem, yet, when he was there, he was 
persuaded to do as they there did, v. 26. 
Then Paul took the men, as they advised, and 
the very neat day, purifying himself with them, 
and not with multitude nor cumult, as he him- 
self pleads (ch. xxiv. 18), he entered into the 
temple, as other devout Jews that came upon 
such errands did, to signify the accomplish- 
ment of the days of purification to the priests ; 
desiring the priest would appoint atime when 
the offering should be offered for every one 
of them, one for each. Ainsworth, on Num. 
vi. 18, quotes out of Maimonides a passage 
which gives some light to this: Ifa man say, 
Upan me be half the oblations of a Nazarite, 
or, Upon me be half the shaving of a Nazarite, 
then he brings half the offerings by what Naza- 
rite he will, and that Nazarite pays his offer- 
ing out of that which is his. So Paul did 
here; he contributed what he vowed to the 
offerings of these Nazarites, and some think 
bound himself to the law of Nazariteship, and 
to an attendance at the temple with fastings 
and prayers for seven days, not designing 
that the offering should be offered till then, 
which was what he signified to the priest. 
Now it has been questioned whether James 
and the elders did well to give Paul this ad- 
vice, and whether he did well to take it. 
1. Some have blamed this occasional con- 
formity of Paul's, as indulging the Jews too 
much in their adherence to the ceremonial 
law, and a discouragement of those who stood 
fast in the liberty wherewith Christ had made 
them free. Was it not enough for James and 
the elders of Jerusalem to connive at this 
mistake in the Jewish converts themselves, 
but must they wheedle Paul to countenance 
them in it? Had it not been better, when 
they had told Paul how zealous the believing 
Jews were for the law, if they had desired 
him, whom God had endued with such ex- 
cellent gifts, to take pains with their people 
to convince them of their error, and to show 
them that they were made free from the law 
by their marriage to Christ? Rom. vii. 4, To 
urge him to encourage them in it by his ex- 
ample seems to have more in it of fleshly wis- 
dom than of the grace of God. Surely Paul 
knew what he had to do better than they 
could teach him. But, 2. Others think the 
advice was prudent and good, and Paul’s fol- 
sowing it was justifiable enough, as the case 
staod. It was Paul’s avowed principle, To 
the Jews became I as a Jew, that I might gain 


ACTS. a 7 

the Jews, 1 Cor. 1x. 20. Hek 
Timothy, to please the Jew. 
would not constantly observe th 
law, yet, to gain an opportunity 
ohaill and to vr how far he could c 
he would occasionally go to the temple 
join in the sacrifices there. Those that are 
weak in the faith are to be borne with, when 
those that undermine the faith must be op- 
posed. It is true, this compliance of Paul’s 
sped ill to him, for this very thing by which 
he hoped to pacify the Jews did but provoke 
them, and bring him into trouble ; yet this is 
not a sufficient ground to go upon in con- 
demning it: Paul might do well, and yet 
suffer for it. But perhaps the wise God over- 
ruled both their advice and Paul’s compliance 
with it to serve a better purpose than was in- 
tended ; for we have reason to think that 


when the believing Jews, who had endea- 
voured by their zeal for the law to recom- 
mend themselves to the good opinion of those 
who believed not, sa how barbarously they 
used Paul (who endeavoured to oblige them), 
they were by this more alienated from the 
ceremonial law than they could have been 
by the most argumentative or affecting dis- 
courses. They saw it was in vain to think of 
pleasing men that would be pleased with no- 
thing else but the rooting out of eee ! 
Integrity and uprightness will be more likely 
to preserve us than sneaking compliances. 
And when we consider what a great trouble 
it must needs be to James and the presbyter, 
in the reflection upon it, that they had by 
their advice brought Paul into trouble, it 
should be a warning to us not to press men 
to oblige us by doing any thing contrary to 
their own mind. q 
27 And when the seven days were 
almost ended, the Jews which were 
of Asia, when they saw him in the 
temple, stirred up all the people, anc 
laid hands on him, 28 Crying out, | 
Men of Israel, help: This is the 
man, that teacheth all men every | 
where against the people, and the 
law, and this place: and furthel 
brought Greeks also into the temple, 
and hath polluted this holy pi 
29 (For they had seen before wit 
him in the city Trophimus an Ephe 
sian, whom they supposed that Pau 
had brought into the temple.) 3 
And all the city was moved, and th 
people ran together: and they toc 
Paul, and drew him out of the temple: 
and forthwith the doors were shut 
31 And as they went about to kil 
him, tidings came unto the chiet 
captain of the band, that all Jeru- 
salem was in an uproar. 32 Wh 


. and ran down unto them: 


. 33 Then the chief captain 
e near, and took him, and com- 

ded him to be bound with two 
chains; and demanded who he was, 
and what he had. done. 34 And 
me cried one thing, some another, 
among the multitude: and when he 
could not know the certainty for the 
tumult, he commanded him to be 
earried into the castle. 35 And 
when he came upon the stairs, so it 
is, that he was borne of the soldiers 
for the violence of the people. 36 
For the multitude of the people fol- 
lowed after, crying, Away with him. 
37 And as Paul was to be led into 
the castle, he said unto the chief 
captain, May I speak unto thee? 


$8 Art not thou that Egyptian, 


= 


which before these days madest an 
uproar, and leddest out into the wil- 


murderers? 39 But Paul said, i am 
{man which am a Jew of Tarsus, a 
ity in Cilicia, a citizen of no mean 
eity: and, I beseech thee, suffer me 
jo speak unto the people. 40 And 
when he had given him licence, Paul 
od on the stairs, and beckoned 
mith the hand unto the people. And 
when there was made a great silence, 


spake unto them in the Hebrew 
| tongue, saying, 
We have here Paul brought into a capti- 
y which we are not likely to see the end of; 
after this he is either hurried from one 
to another, or lies neglected, first in one 
son and then in another, and can neither 
ied nor bailed. When we see the begin- 
of a trouble, we know not either how 
ing it will last or how it will issue. 
I. We have here Paul seized, and laid 
d on. 
. He was seized in the temple, when he 
s there attending the days of his purifying, 
the solemn services of those days, v. 27. 
erly he had been well known in the 
temple, but now he had been so long in his 
vels abroad that he had become a stranger 
re; so that it was not till the seven days 
e almost ended that he was taken notice of 
by those that had an evil eye towards him. 
the temple, where he should have been 
vin. 


/when they saw the chief captain 
d the soldiers, they left beating of 


ale ik Raila i. Gap ia SE tas 
in = P Agent CHAP. XXI. - _ the temple. 
y took soldiers and cen-/ protected, as ma sanctuary, he was most 


violently set upon by those who did what 
they could to have his blood mingled with his 
sacrifices—in the temple, where he should 
have been welcomed as one of the greatest 
ornaments of it that ever had been there since 
the Lord of the temple left it. ‘The temple, 
which they themselves pretended such a 
mighty zeal for, yet did they themselves thus 
profane. Thus is the church polluted by 
none more than by popish persecutors, under 
the colour of the church’s name and interest. 
2. The informers against: him were the 
Jews of Asia, not those of Jerusalem—the 
Jews of the dispersion, who knew him best, 
and who were most exasperated against him. 
Those who seldom came up to worship at the 
temple in Jerusalem themselves, but content- 
edly lived at a distance from it, in pursuit of 
their private advantages, yet appeared most 
zealous for the temple, as if thereby they 
would atone for their habitual neglect of it. 
3. The method they took was to raise the 
mob, and to incense them against him. 
They did not go to the high priest, or the 
magistrates of the city, with their charge 
(probably because they expected not to re- 


Who said, Canst thou speak Greek ? | ceive countenance from them), but they 


stirred up all the people, who were at this time 
more than ever disposed to any thing that 
was tumultuous and seditious, riotous and 
outrageous. Those are fittest to be em- 


ess four thousand men that were | ployed against Christ and Christianity that 


are governed least by reason and most by 
passion ; therefore Paul described the Jewish 
persecutors to be not only wicked, but ab- 
surd unreasonable men. 

4. The arguments wherewith they exas- 
perated the people against him were popular, 
but very false and unjust. They cried out, 
“Men of Israel, help. If you are indeed 
men of Israel, true-born Jews, that have a 
concern for your church and your country, 
now is your time to show it, by helping to 
seize an enemy to both.” Thus they cried 
after him as after a thief (Job xxx. 5), or 
after a mad dog. Note, The enemies of 
Christianity, since they could never prove it 
to be an ill thing, have been always very in- 
dustrious, right or wrong, to put it into an 
ill name, and so run it down by outrage and 
outcry. It had become men of Israel to help 
Paul, who preached up him who was so 
mucn the glory of his people Israel ; yet here 
the popular fury will not allow them to be 
men of Israel, unless they will help agaist 
him. This was like, Stop thief, or Athaliah’s 
ery, Treason, treason; what is wanting in 
right is made up in noise. 

5. They charge upon him both bad doctrine 
and bad practice, and both against the Mo- 
saic ritual. 

(1.) They charge upon him bad doctrine ; 
not only that he holds corrupt opinions him- 
self, but that he vents and publishes them, 
though not here at Jerusalem, yet in other 
places, nay in all places he teaches all mer 

2x 10—VI. 


¥ 


PO eS ae, Ae v 
\ A ny Peo See OD 


The tumult THE ACTS. 
every where ; so artfully is the crime aggra-| which was utterly fe 8 


vated, as if, because he was an itinerant, he 
was a ubiquitary: “ He spreads to the ut- 
most of his power certain damnable and 
heretical positions,’ [1.] Against the peo- 
ple of the Jews. He had taught that Jews 
and Gentiles stand on the same level before 
God, and neither circumcision avails any thing 
nor wncircumcision ; nay, he had taught 
against the unbelieving Jews that they were 
rejected (and therefore had separated from 
them and their synagogues), and this is in- 
terpreted to be speaking against the whole 
nation, as if no doubt but they were the peo- 
ple, and wisdom must die with them (Job xii. 
2), whereas God, though he had cast them 
off, yet had not cast away his people, Rom. 
xi. 1. They were Lo-ammi, not a people 
(Hos. i. 9), and yet pretended to be the only 
people. Those commonly seem most jealous 
for the church’s name that belong to it in 
name only. [2.] Against the law. His 
teachmg men to believe the gospel as the end 
of the law, and the perfection of it, was in- 
terpreted his preaching against the law; 
whereas it was so far from making void the 
law that it established it, Rom. iii. 31. [3.] 
Against this place, the temple. Because he 
taught men to pray every where, he was re- 
proached as an enemy to the temple, and 
perhaps because he sometimes mentioned 
the destruction of Jerusalem and the temple, 
and of the Jewish nation, which his Master 
had foretold. Paul had himself been active 
in persecuting Stephen, and putting him to 
death for words spoken against this holy 
place, and now the same thing is laid to his 
charge. He that was then made use of as 
the tool is now set up as the butt of Jewish 
rage and malice. 

(2.) They charge upon him bad practices. 
To confirm their charge against him, as 
teaching people against this holy place, they 
charge it upon him that he had himself pol- 
luted it, and by an overt-act showed his con- 
tempt of it, and a design to make it common. 
He has brought Gentiles also into the temple, 
into the inner court of the temple, which 
none that were uncircumcised were admitted, 
under any pretence, to comeinto; there was 
written upon the wall that enclosed this in- 
ner court, in Greek and Latin, It is a capital 
crime for strangers to enter.—dJoseph. Antiq. 
lib. xv. cap. 14. Paul was himself a Jew, 
and had right to enter into the court of the 
Jews. And they, seeing sore with him 
there that joined with him in his devotions, 
concluded that Trophimus an Ephesian, who 
was a Gentile, was one of them. Why? Did 
they see him there? Truly no; but they had 
seen him with Paul in the streets of the city, 
which was no crime at all, and therefore they 
affirm that he was with Paul in the inner 
eourt of the temple, which was a heinous 
crime. They nad seen him with him in the 
city, and therefore they supposed.that Paul 
had brought nim with him into the temple, 


nocency is no fence 
false accusation. It is 
those that mean honestly. 
to have things laid to their charge 
know not, nor ever thought of. [2 
men dig up mischief, and go far to seek 
of their false accusations, as they di 
who, because they saw a Gentile Pa 
in the city, will thence infer that he wa 
with him in the temple. was a strain 
innuendo indeed, yet by such unjust an 
groundless suggestions have wick ni 
thought to justify themselves in the mos 
barbarous outrages committed upon the 
cellent ones of the earth. [3.] It is commot 
for malicious people to improve that againi 
those that are wise and good with whiel 
they thought to have obliged them and in 
gratiated themselves with het, Paul though 
to recommend himself to their good opi 
by going into the temple, atid thence the 
take an occasion to accuse him. If he ha 
kept further off them, he had not been 
maligned by them. This is the genius 
ill-nature ; for my love, they are my adver 
saries, Ps. cix. 45 lxix. 10. f 
II. We have Paul in danger of bei 
pulled in pieces by the rabble. They will 
be at the pains to have him before the hig 
priest, or the sanhedrim; that is a rounc 
about way: the execution shall be of a piee 
with the prosecution, all unjust and irregular 
They cannot prove the crime upon him, ar 
therefore dare not bring him upon a fair trig 
nay, so greedily do they thirst after his ble 
that they have not patience to proceed again 
him by a due course of law, though th 
were ever so sure to gain their point 
therefore, as those who neither feared 
nor regarded man, they resolved to kne 
him on the head immediately. ‘a 
1. All the city was in an uproar, v. 3 
The people, who though they had little he 
liness themselves, yet had a mighty venel 
tion for the holy place, when they heard 
hue-and-cry from the temple, were upin ari 
presently, being resolved to stand by t 
with their lives and fortunes. All the ¢ 
was moved, when they were called to fi 
the temple, Men of Israel, help, with as mu 
violence as if the old complaint were — 
vived (Ps. Ixxix. 1), O God, the heat 
come into thine inheritance, thy holy 
have they defiled. Just such a zeal the: 
here show for God’s temple as the Ep 
did for Diana’s temple, when Paul wa 
formed against as an enemy to that (ch. : 
29): The whole city was full of conf 
But God does not reckon himself at all 
noured by those whose zeal for him 
ports them to such irregularities, ar 
while they pretend to act for him, act insu 
a brutish barbarous manner. 
2. They drew Paul out of the temp 
shut the doors between the outer I 
court of the temple, or perhaps the door 


ie 


m 


wo ie 


at Jerusalem, 


a tunousty knew they were doing what they couid not 
temple, (1.) They showed a real justify, and were in danger of beimg called in 
on of him as one not fit to be suf-, question for this day’s uproar, as the towr- 
the temple, nor to worship there, nor clerk told the Ephesians. They were deterred 
20ked upon asamember of the Jewish | from that by the power of the Romans from 
nation; as if his sacrifice had been an abomi- | which they ought to have been restrained by 

ion. (2.) They pretended a veneration for , the justice of God and the dread of his wrath. 
the temple ; like that of good Jehoiada, who| Note, God often makes the earth to help the 

‘quld.not have Athaliah to be slain in the | woman (Rev. xii. 16), and those to be a pro- 
house of the Lord, 2 Kings xi. 15. See how } tection tohis people who yet have no affection 
absurd these wicked men were; they con-/}for his people; they have only a compassion 
emned Paul for drawing people from the/| for sufferers, and are zealous for the public 

ple, and yet, when he himself was very| peace. The shepherd makes use even of his 
leyoutly worshipping in the temple, they}dogs for the defence of his sheep. It is 
‘drew him out of it. The officers of the} Streso’s comparison here. See here how 
temple shut the doors, either, [1.] Lest Paul} these wicked people were frightened away at 
“should find means to get back and take}the very sight of the chief captain; for the 
hold of the horns of the altar, and so protect | king that sitteth on the throne of judgment scat- 

umself by that sanctuary from their rage. | tereth away all evil with his eyes. 4. The go- 
Or rather, [2.] Lest the crowd should by the|vernor takes him into custody. He reseued 
Tunping im of more to them be thrust back him, not out of a concern for him, because he 
into the temple, and some outrage should be | thought him innocent, but out of a concern 
committed, to the profanation of that holy \for justice, because he ought not to be put to 
Those that made no conscience of |death without trial; and because he knew 
¢ so ill a thing as the murdering of a good not how dangerous-the consequence might 
man for well-doing, yet would be thought to | be to the Roman government if such tumul- 
ple doing it in a holy place, or at a holy | tuous proceedings were not timely suppressed, 
ame : Not in thetemple,as Not on the feast-day.| nor what such an outrageous people might 
3. They went about to kill him (. 31), for| doif once they knew their own strength: he 
they fell a beating him (v. 32), resolving to} therefore takes Paul out of the hands of the 
seat him to death by blows without number,| mob into the hands of the law (v. 33): He 
& punishment which the Jewish doctors al-| took him, and commanded him to be bound with 
owed in some cases (not at all to the ere-| two chains, that the people might be satisfied 
Git of their nation), and called the beating of |he did not intend to discharge - but to 
the rebels. Now was Paul, likealamb,thrown| examine him, for he demanded of those who 
mto aden of lions, and made an.easy prey to}were so eager against him who he was, and 
em, and, no doubt, he was still of the same},what he had done. ‘This violent taking of him 
mind as when he said, J am ready not only to| out of the hands of the multitude, though 
‘be bound, but to die at Jerusalem, to die so| there was all the reason in the world for it, 
| great a death. yet they laid to the charge of the chief captain 

Ill. We have here Paul rescued out of the| as his crime (ch. xxiv. 7) :, The chief capita 
hands of his Jewish enemies by a Roman| Lysias came with great violence, and took him 

memy. 1. Tidings were brought of the tu-| out of our hands, which refers to this rescue 
[amult, and that the mob was up, fo the chief | asappears by comparing ch. xxiii. 27,28,where 
uptain of the band, the governor of the castle, | thechief captain givesan accountofitto Felix. 

whoever he was, the now eommander-in-} IV. The provision which the chief captain 
chief of the Roman forces that were quartered| made, with much ado, to bring Paul to speak 
| ap Jerusalem. Somebody that wasconcerned| for himself. One had almost as good enter 
| mot for Paul, but for the public peace and| intoa struggle with the winds and the waves, 
safety, gave this information to the colonel,| as with such a mob as was here got together, 
| who had always a jealous and watchful eye| and yet Paul made a shift to get liberty oi 
japon these tumultuous Jews, and he is the) speech among them. 
| man that must be instrumental to save Paul’s} 1. There was no knowing the sense of the 
life, when never a friend he had was capable| people; for when the chief captain enquired 
| of doine him any service. 2. The tribune, concerning Paul, having perhaps never heard 
| or chief captain, got his forces together with | of his name before (such strangers were the 
possible expedition, and went to suppress | great ones to the excellent ones of the earth, 
e mob : He took soldiers and centurions, and | and affected to be so), some cried one thing, and 
down to them. Now at the feast, as.at other | some another, among the multitude ; so that it 
such solemn times, the guards were up, and | was impossible for the chief captain to know 
‘the militia more within cal’ than at other | their mind, when really they knew not either 
mes, and so he had them near at hand, and | one another’s mind or their own, when every 
Beran down unto the multitude; for at such | one pretended to give the sense of the whole 
mes delays are dangerous. Sedition must| body. Those that will hearken to the 
shed. at frst, lest it_ grow headstrong. | clamours of the multitude will know nothing 
2 very sight of the Roman general for a certainty, any more than the builders 0} 
ened them from beating Paul; for they Babel, when their tongues were confounded. 


> SS ey See Siegen es on he 


ee "7 ~ co. ae 


The tumult . 


2. There was no quelling the rage and fury 
of the people; for when the chief captain 
commanded that Paul should be carried into 
the castle, the tower of Antonia, where the 
Roman soldiers kept garrison, near the tem- 
ple, the soldiers themselves had much ado to 
get him safely thither out of the noise, the 
people were so violent (v. 35): When he came 
upon the stairs, leading up to the castle, the 
soldiers were forced to take him up in their 
arms, and carry him (which they might easily 
do, for he was a little man, and his bodily 
presence weak), to keep him from the people, 
who would have pulled him limb from limb if 
they could. When they could not reach him 
with their cruel hands, they followed him 
with their sharp arrows, even bitter words : 
They followed, crying, Away with him, v. 36. 
See how the most excellent persons and 
things are often run down by a popular cla- 
mour. Christ himself was so, with, Crucify 
him, crucify him, though they could not say 
what evil he had done. Take him out of the 
land of the living (so the ancients expound 
it}, chase him out of the world. 

3. Paul at length begged leave of the chief 
captain to speak to him (v. 37): As he was to 
be led into the castle, with a great deal of calm- 
ness and composedness in himself, and a 
great deal of mildness and deference to those 
about him, hesaidunto the chief captain, “May 
I speak unto thee ? Will it be no offence, nor 
construed as a breach of rule, if I give thee 
some account of myself, since my persecutors 
can give no account of me?” What a hum- 
ble modest question was this! Paul knew 
how to speak to the greatest of men, and had 
many a time spoken to his betters, yet he 
humbly begs leave to speak to this com- 
mander, and will not speak till he has ob- 
tained leave: May I speak unto thee ? 

4. The chief captain tells him what notion 
he hadof him: Canst thou speak Greek? I 
am surprised to hear thee speak a learned 
language; for, Art not thou that Egyptian 
who made an uproar? ‘The Jews made the 
uproar, and then would have it thought that 
Paul had given them occasion for it, by be- 
ginning first; for probably some of them 
-vhispered this in the ear of the chief captain. 
See what false mistaken notions of good peo- 
ple and good ministers many run away with, 
and will not be at the pains to have the mis- 
take rectified. It seems, there had lately 
been an insurrection somewhere in that coun- 
try, headed by an Egyptian, who took on 
him to bea prophet. Josephus mentions 
is story, that “‘an Egyptian raised a sedi- 
tious party, promised to show them the fall 
of the walls of Jerusalem from the mount of 
Olives, and that they should enter the city 
upon the ruins.”’ The captain here says that 
he led out into the wilderness four thousand 
men that were murderers—desperadoes, ban- 
ditti, raparees, cut-throats. What a dege- 
neracy was there in the Jewish nation, when 
there were found there so many that had 


ee ee 
THE ACTS. a 


such a character, and could 
such an attempt upon the pub! 
Josephus says that “ Felix the Rom 
sident went out against them, killed ft 
hundred, and took two hundred Pp isoner 
and the rest were dispersed.”—Antig. xx. 
De Bello Jud. ii. 12. And Eusebius speak 
of it, Hist. ii. 20. It happened in the thir. 
teenth year of Claudius, a little before tho: 
days, about three years ago. The ringleader 
of this rebellion, it seems, had made his es- 
cape, and the chief captain concluded thai 
one who lay under so great an odium as Pai 
seemed to lie under, and against whom the 
was so great an outery, could not be a eri. 
minal of less figure than this Egyptian. Se 
how good men are exposed to ill-will by 
mistake. 

5. Paul rectifies his mistake concernin 
him, by informing him particularly what h 
was ; not such a vagabond, a scoundrel, ¢ 
rake, as that Egyptian, who could give no 
good account of himself. No: I am a man 
who is a Jew originally, and no Egyptian— 
a Jew both by nation and religion; I am of 
Tarsus, a city of Cilicia, of honest pare 
and a liberal education (Tarsus was a uni 
versity), and, besides that, a@ citizen of no 
mean city. Whether he means Tarsus ot 
Rome is not certain; they were neither of 
them mean cities, and he was a freeman o 
both. Though the chief captain had put hig 
under such an invidious suspicion, that h 
was that Egyptian, he kept his temper, dit 
not break out into any passionate exclama 
tions against the times he lived in or the mei 
he had to do with, did not render railing fo 
railing, but mildly denied the charge, ani 
owned what he was. 

6. He humbly desired a permission fror 
the chief captain, whose prisoner he noy 
was, to speak to the people. He does ne 
demand it as a debt, though he might ha 
done so, but sues for it as a favour, which h 
will be thankful for: I beseech thee, suffer m 
to speak to the people. The chief captain res 
cued him with no other design than to git 
him a fair hearing. Now, to show that h 
cause needs no art to give it a plausible ec 
lour, he desires he may have leave immedia' 
to defend himself; for it needed no more # 
to be set in a true light; nor did he deper 
only on the goodness of his cause, but upe 
the goodness and fidelity of his patron, ar 
that promise of his to all his advocates, th 
it should be given them in that same hour whi 
they should speak. t 

7. He obtained leave to plead his owt 
cause, for he needed not to have counsel as i 
signed him, when the Spirit of the Father 
was ready to dictate to him, Matt. x. 20. The 
chief captain gave him license (v. 40), so that 
now he could speak with a good grace, ant 
with the more courage; he had, I will ne 
say that favour, but that justice, done him by 
the chief captain, which he coula not obtay 
from his countrymen the Jews; for they 


as “ 


it were but to ered his curiosity. 

cence being obtained, (1.) The peopie 
attentive to hear: Paul stood on the 
irs, which gave a little man like Zaccheus 
ome advantage, and consequently some 
boldness, in delivering himself. A sorry 
pulpit it was, and yet better than none; it 
ed the purpose, though it was not, like 
Ezra’s pulpit of wood, made for the purpose. 
There he beckoned with the hand unto the peo- 
ple, made signs to them to be quiet and to 
have a little patience, for he had something 
fo say to them; and so far he gained his 
point that every one cried hush to his neigh- 
our, and there was made a profound silence. 
Probably the chief captain also intimated his 
‘charge to all manner of people to keep si- 
lence; if the people were not required to give 
audience, it was to no purpose at all that 
aul was allowed to speak. When the cause 

Christ and his gospel is to be pleaded, 
ere ought to bea great silence, that we may 
ive the more earnest heed, and all little 
mough. (2.) Paul addressed himself to 
ak, well assured that he was serving the 
erest of Christ’s kingdom as truly and ef- 
sctually as if he had been preaching in the 
ynagogue: he spoke unto them in the Hebrew 
gue. that is, in their own vulgar tongue, 
ich was the language of their country, to 
which he hereby owned not only an abiding 
lation, but an abiding respect. 


CHAP. XXII. 


the close of the foregoing chapter we had Paul bound, according 
Agabus’s prophecy of the hard usage he should receive from 
e Jews at Jerusalem, yet he had his tongue set at liberty, by the 
jission the chief captain gave him to speak for himself; and 
atent heis upon using that liberty. of speech which is allowed 
m, to the honourof Christ and the service of his interest,that he 
the-bonds he is in, makes no mention of them, but speaks 
the great things Christ had done for him with as much ease 
d cheerfulness as if nothing had been done to ruffle him or put 
m into disorder. We have here, I. His address to the people, 
their attention to it, ver. 1, 2. 11. The account he gives of 
elf. 1. What a bigoted Jew he had been in the beginning of 
ime, ver. 3—5. 2. How he was miraculously converted and 
ought over to the faith of Christ, ver. 6—11. 3. How he was 
firmed and baptized by the ministry of Ananias, ver. 12—16. 
How he was afterwards called, by an immediate warrant from 
en, to be the apostle of the Gentiles, ver. 17—2). III. The 
uption given him upon this by the rabble, who could not 
ear to hear any thing said in favour of the Gentiles, and the vio- 
nt passion they flew into upon it, ver. 22, 23. IV. Paul’s second 
cue out of the hands of the ‘rabble, and the further course 
lich the chief captain took to find out the true reason of this 
ty clamour against Paul, ver. 24, 25. V. Paul’s pleading his 
privilege as a Roman citizen, by which he was exempted from 

is barbarous method of inquisition, ver. 26—29. VI. The chief 
ain’s removing the cause into the high priest’s court, and 
_ Paul’s appearing ‘here, ver. 30. 


/{ EN, brethren, and fathers, hear 
ye my defence which I make 
wunto you. 2 (And when they 
ard that he spake in the Hebrew 
ngue to them, they kept the more 
mee: and he saith,) 
ul had, in the last verse of the foregoing 
ter, gained a great point, by command- 
fg so profound a silence after so loud a 
mour. Now here observe, 
| With what an admirable composure 


i presence of mind he addresses himself 
eak. Neyer was poor man set upon in 


hear him, but the captain would,|a more tumultuous manner, nor with more 


- Oa ht ba: eM he a 


defence. 


rage and fury; and yet, in what he said, 1. 
There appears no fright, but his mind is se- 
date and composed. Thus he makes his own 
words good, None of these things-move me; 
and David’s (Ps. ili. 6), I will not be afraid of 
ten thousands of people that have set them- 
selves against me round about. 2. There ap- 
pears no passion. Though the suggestions 
against him were all frivolous and unjust, 
though it would have vexed any man alive 
to be charged with profaning the temple just 
then when he was contriving and designing 
to show his respect to it, yet he breaks out 
into no angry expressions, but is led as a 
lamb to the slaughter. 

II. What respectful titles he gives even to 
those who thus abused him, and how humbly 
he craves their attention: “‘ Men, brethren, and 

fathers, v.1. To you, O men, I call; men, 
that should hear reason, and be ruled by it; 
men, from whom one may expect humanity. 
You, brethren of the common people; you, 
fathers of the priests.” Thus he lets them 
know that he was one of them, and had not 
renounced his relation to the Jewish nation, 
but. still had a kindness and concern for it. 
Note, Though we must not give flattering 
titles to any, yet we ought to give titles of 
due respect to all; and those we would do 
good to we should endeavour not to provoke. . 
Though he was rescued out of their hands, 
and was taken under the protection of the 
chief captain, yet he does not fall foul upon 
them, with, Hear now, you rebels ; but com- 
pliments them with, Men, brethren, and fa- 
thers. And observe, he does not exhibit a 
charge against them, does not recriminate, 
Hear now what I have to say against you, 
but, Hear now what I have to say for myself: 
Hear you my defence ; a just and reasonable 
request, for every man that is accused has a 
right to answer for himself, and has not jus- 
tice done him if his answer be not patiently 
and impartially heard. 

III. The language he spoke in, which re- 
commended what he said to the auditory; 
He spoke in the Hebrew tongue, that is, the 
vulgar language of the Jews, which, at this 
time, was not the pure Old-Testament He- 
brew, but the Syriac, a dialect of the Hebrew, 
or rather a corruption of it, as the Italian of 
the Latin. However, 1. It showed his con- 
tinued respect to his countrymen, the Jews. 
Though he had conversed so much with the 
Gentiles, yet he still retained the Jews’ lan- 
guage, and could talk it with ease; by this it 
appears he is a Jew, for his speech betrayeth 
him. 2. What he said was the more generally 
understood, for that was the language every 
body spoke, and therefore to speak in that 
language was indeed to appeal to tke people, 
by which he might have somewhat to insi- 
nuate into their affections; and therefore, 
when they heard that he spoke in the Hebrew 
tongue, they kept the more siience. How can 
it be thought people should give any atten- 


a) OE et ee ae oe 


Paul's first 


language they do not understand? The 
chief captam was surprised to hear him 
speak Greek (ch. xxi. 37), the Jews were sur- 
prised to hear him speak Hebrew, and both 
therefore think the better of him. But how 
one 2 they have been surprised if they had 
we. ee as they ought to have done, and 
found in what variety of tongues the 
Spirit gave him utterance! 1 Cor. xiv. 18, 
J speak with tongues more than you all. But 
the truth is, many wise and good men are 
therefore slighted only because they are not 
‘known. 

3 I am verily a man which am a 
Jew, born in Tarsus,.a city in Cilicia, 
yet brought up in this city at the 
feet of Gamaliel, and taught accord- 
ing to the perfect manner of the law 
of the fathers, and was zealous to- 
ward God, as ye all are this day. 4 
And I persecuted this way unto the 
death, binding and delivering into 
prisons both men and women. 5 
As also the high priest doth bear me 
witness, and all the estate of the 
elders: from whom also I received 
letters unto the brethren, and went 
to Damascus, to bring them which 
were there bound unto Jerusalem, 
for to be punished. 6 And it came 
to pass, that, as I made my journey, 
and was come nigh unto Damascus 
about noon, suddenly there shone 
from heaven a great heht round 
about me. 7 And I fell unto the 
ground, and heard a voice saying 
unto me, Saul, Saul, why perseecutest 
thou me? 8 And J] answered, Who 
art thou, Lord? And he said unto 
me, I am Jesus of Nazareth, whom 
thou persecutest. 9 And they that 
were with me saw indeed the light, 
and were afraid; but they heard not 
the voice of him that spake to me. 
10 And I said, What shall I do, 
Lord? And the Lord said unto me, 
Arise, and go into Damascus; and 
there it shall. be told thee of all things 
which are appointed for thee to do. 
11 And when I could not see for the 
glory of that light, being led’ by the 
hand of them that were with me, I 
came ito Damascus, 12 And one 
Ananias, a devout man according to 
the Jaw, having a good report of all 
the Jews which dwelt there, 


13! born, and perhaps could produce | 


THE 4 
tion to that which is spoken to them m a} 


unto me, e) 
sight. ind eve 
up upor him. 14 
God of our fathers ieee 
that thou shouldest know his 
and see that Just One, and sho 
hear the voice of his mouth. 15_ 
thou shalt be his witness unto 
men of what thou hast seen a 
heard. 16 And now tarri 
thou?. arise, and be baptized, a 
wash away thy sins, callin Ay tl 
name of the Lord. 17. t ca 
to pass, that, when sali ies aga 
to Jerusalem, even while I prayed 
the temple, I was in a trance; 
And saw him saying unto me, M 
haste, and get thee quickly out 
Jerusalem; for they will not ree 
thy testimony concerning me. 
And I said, Lord, they know ha 
imprisoned ‘and beat in every »sy 
gogue them that believed on 
20 And when the blood of 1 
martyr. Stephen was shed, I also 
standing by, and consenting u 
his death, and kept the raiment 
them that slew him. 21 And - 
said unto me, Depart: for I wills 
thee far hence unto the Gentile 
Paul here gives such.an account of him 
as might serve not only to. setae 
captain that he was not that Egyptian 
took him to be, but the Jews 2 
was not that enemy to their church 
nation, to their.law and e, th 
rad to be, anda ae he did in preac! 
rist, ani 1 riy in 
the (eaten he did es a _ 
He here gives them to Mae 
J. What his extraction and e 
1. That he was one of their own * 
the stock of Israel, of the seed of A 
Hebrew of the Hebrews, not of re 
family, or a renegado of some ‘he 
“No, I am verily a mun who is a Je ‘ 
"lovdaioc—a Jewish man; I am a man, 
therefore ought not to be treated anh 
aman who is a Jew, not a bai aD 
a sincere friend to your nation, for I 
of it, and should defile my own 1 
should unjustly derogate from the h 
your law and your temple.” 2. T hat 
born in a creditable reputable’ 
a city of Cilicia, and was by h 
man of that city. He was not b 
tude, as some of the Jews of the 
it is likely, were; but he was a | 


‘matter to make any boast of, and yet 
needful to be mentioned at this time 
to those who insolently trampled upon him, 
as if he were to be ranked with the children 
of fools, yea, the children of base men, Job 
x.8. 3. That he had a learned and liberal 
tion. He was not only a Jew, and a 
eman, but a scholar. He was brought 
im Jerusalem, the principal seat of the 
yish learning, and at the feet of Gamaliel, 
om they all knew to be an eminent doctor 
the Jewish law, of which Paul was de- 
ioned to be himself a teacher; and therefore 
he could not be ignorant of their law, nor be 
hought to slight it because he did not know 
it. His parents had brought him very young 
to this city, designing him for a Pharisee; 
ind some think his being brought up at the 
eet of Gamaliel intimates, not only that he 
was one of his pupils, but that he was, above 
my other, diligent and constant im attending 
is lectures, observant of him, and obsequious 
him, in all he said, as Mary, that sat at 
é feet, and heard his word. 4. That he 
$ in his early days a very forward and 
eminent professor of the Jews’ religion; his 
tudies and learning were all directed that 
way. So far was he from being principled 
in his youth with any disaffection to the re- 
igious usages of the Jews that there was not 
h young man among them who had a greater 
d more entire veneration for them than he 
d, was more strict in observing them him- 
, or more hot in enforcing them upon 
thers. (1.) He was an intelligent professor 
f their religion, and had a clear head. He 
minded ‘his business at Gamaliel’s feet, and 
there taught according to the perfect 
nanner of the law of the fathers. What de- 
artures he had made from the Jaw were not 
wing to any confused or mistaken notions 
it, for he understood it to a nicety, card 
ixpiGecav—according to the most accurate and 
tact method. He was not trained up in th 
iples of the latitudinarians, had nothing 
im of a Sadducee, but was of that sect 
was most studious in the law, kept most 
‘to it, and, to make it more strict than 


a 
: 


he law of the fathers, the law which was 
siven to them, and which they gave to their 
ren, and so it was handed down to us. 
had as great a value for antiquity, and 
on, and the authority of the church, as 
of them had; and there was never a Jew 
f them all that understood his religion better 
han Paul did, or could better give an ac- 
ount of it or a reason forit. (2.) He was 
an active professor of their religion, and had 

warm heart: I was zealous towards God, as 
mw all are this day. Many that are very 
killed in the theory of religion are 
to leave the practice of it to others, 
aul was as much a zealot as a rabbi. 
s zealous against every thing that the 


p - 
te 


for God, but not according to knowledge. 


it was, added to it the traditions of the elders,. 


het etn? 4 ~~ 
¥, a 5 , * yee - 
eee 


ts Seales 
Xx Th 7 . 


s freedom in that ancient and | law prohibited, and for every thing that the 
city. This was, indeed, but a/ law enjoined; ard this was zeal towards God, 


because he thought it was for the honour of 
God and the service of his interests; and 
here he compliments his hearers with a candid 
and charitable, opinion of them, that they all 
were this day zealous towards God ; he bears 
them record (Rom. x. 2) that they have a zeal 
In 
hating him, and casting him out, they said, 
Let the Lord be glorified (Isa. lxvi. 5), and, 
though this did by no means justify their 
rage, yet 1 onabled those that prayed, Father, 


Forgive them, to plead, as Christ did, For they 


know not what they do. And when Paul 
owns that he had been zealous for God in 
the law of Moses, as they were this day, he 
intimates his hope that they might be zealous 
for God, in Christ, as he was this day. 

I]. What a fiery furious persecutor he had 
been of the Christian religion in the Fegin- 
ning of his time, v. 4,5. He mentions this to 
make it the more plainly and evidently to ap- 
pear that the change which was wrought upon 
him, when he was converted to the Christian 
faith, was purely the effect of a divine power; 
for he was so far from having any previous: 
inclinations to it, or favourable opinions of 
it, that immediately before that sudden 
change was wrought in him he had the 
utmost antipathy imaginable to Christianity, 
and was filled with rage against it to the 
last degree. And perhaps he mentions it to 
justify God in his present trouble; how un- 
righteous soever those were that persecuted 
him, God was righteous, who permitted them 
to do it, for time was when he was a perse- 
cutor ; and he may have a further view in it- 
to invite and encourage those people to 
repent, for he himself had been a blasphemer, 
and a persecutor, and yet obtained mercy. 
Let us view Paul’s picture of himself when 
he was a persecutor. 1. He hated Christianity 
with a mortal enmity: J persecuted this way 
unto the death, that is, “ Those that walked 
in this way I aimed, if possible, to be the 
death of.”” He breathed out slanghter against 
them, ch. ix. 1. When they were put to death, 
he gave his voice against them, ch. xxvi. 10. 
Nay, he persecuted not only those that 
walked in this way, but the way itself, 
Christianity, which was branded as a by- - 
way, a sect; he aimed to persecute this to 
the death, to be the ruin ef this religion. He 
persecuted it to the death, that is, he could 
have been willing himself to die in his oppo- 
sition to Christianity, so some understand it. 
He would contentedly have lost his life, and 
would have thought it well laid out, in de- 
fence of the laws and traditions of the fathers 
2. He did all he could to frighten people 
from this way, and out of it, by binding and 
delivering into prison both men and women ; 
he filled the jails with Christians. Now that 
he himself beg bound, he lays a particular 
stress upon this part of his charge against 
himself, that he had bound the Giese! 


oD ee ee ee Ne Eee oes ‘ 
THE AGie. a treme 


Pau?’s first 


and carried them to prison; he likewise 
reflects upon it with a special regret that he 
had imprisoned not only the men, but the 


women; the weaker sex, who ought to be) 


treated with particular tenderness and com- 
passion. 3. He was employed by the great 
sanhedrim, the high priest, and all the estate 
of the elders, as an agent for them, in sup- 
pressing this new sect; so much had he 
already signalized himself for his zeal against 
it, v5. The high priest can witness for him 
that he was ready to be employed in any 
service against the Christians. When they 
heard that many of the Jews at Damascus 
had embraced the Christian faith, to deter 
others from doing the like they resolved to 
proceed against them with the utmost seve- 
rity, and could not think of a fitter person to 
be employed in that business, nor one more 
likely to go through with it, than Paul. 
They therefore sent him, and letters by him, 
to the Jews at Damascus, here called the 
brethren, because they all descended from one 
common stock, and were of one family in 
religion too, ordering them to be assisting to 
Paul in seizing those among them that had 
turned Christians, and bringing them up 

risoners to Jerusalem, in order to their 

eing punished as deserters from the faith 
and worship of the God of Israel; and so 
might either be compelled to retract, or be 
put to death for a terror toothers. Thus did 
Saul make havoc of the church, and was in a 
fair way, if he had gone on awhile, to ruin it, 
and root it out. ‘*‘ Such a one,” says Paul, 
« Twas at first, just such as younow are. I 
know the heart of a persecutor, and therefore 
pity you, and pray that you may know the 
heart of a convert, as God soon made me to 
do. And who was I that I could withstand 
God ?” 

III. In what manner he was converted, 
and made what he now was. It was not 
from any natural or external causes; he did 
not change his religion from an affectation of 
novelty, for he was then as well affected to 
antiquity as he used to be; nor did it arise 
from discontent because he was disappointed 
in his preferment, for he was now, more 
than ever, in the way of preferment in the 
Jewish church ; much less could it arise from 
_ covetousness, or ambition, or any hope of 
mending his fortune in the world by turning 
Christian, for it was to expose himself to all 
manner of disgrace and trouble; nor had he 
any conversation with the apostles or any 
other Christians, by whose subtlety and so- 
phistry he might be thought to have been 
wheedled into this change. No, it was the 
Lord’s doing, and the circumstances of the 
doing of it were enough to justify him in the 
change, to all those who believe there is a 
supernatural power; and none can condemn 
him for it, without reflecting upon that divine 


energy by which he was herein overruled. | sently cry out, “ Well, I will bea © 
He relates the story of his conversion here | but, ‘‘ What shall Ido, Lord? Let 
very particularly, as we had it before (ch. ix),! voice from heaven that has stopped 


journeyed with him, Saul, Saul, why pers 


> + 
Ps 


aiming to show that 
God. 1. He was as 
euting the Christians j 
arrested him as ever. 
and was come nigh to Dan s 
had no other thought than to 
cruel design he was sent upon; he a 
conscious of the least compassionate rele 
ings towards the poor Christians, but s 
represented them to himself as_hereti 
schismatics, and dangerous enemies both 
church and state. 2. It was a light 
heaven that first startled him, a great lig 
which shone suddenly round about him, a 
the Jews knew that God is light, and 
angels angels of light, and that such a lig 
as this shining at noon, and therefore e: 
ceeding that of the sun, must be from Ge 
Had it shone in upon him into some priva 
room, there might have been a cheat in 
but it shone upon him in the open road, 
high noon, and so-strongly that it struck la 
to the ground (v. 7), and all that were w 
him, ch. xxvi. 14. They could not deny b 
that surely the Lord was in this light. — 
It was a voice from heaven that first be 
him awful thoughts of Jesus Christ, of 
before he had had nothing but hateful spit 
ful thoughts. The voice called to him 
name, to distinguish him from those 


cutest thou me? And when he asked, 
art thou, Lord? it was answered, J am Jesi 
of Nazareth, whom thou persecutest, v.8. B 
which it appeared that this Jesus of Nazaret 
whom they also were now persecuting, w 
one that spoke from heaven, and they kn 
it was dangerous resisting one that did s 
Heb. xii. 25. 4. Lest it should be objects 
“ How came this light and voice to wo 
such a change upon him, and not upon the 
that journeyed with him?” (though, it isy 
probable, it had a good effect upon the 
and that they thereupon became Christian 
he observes that his fellow travellers s 
indeed the light, and were afraid they sho 
be consumed with fire from heaven, th 
own consciences, perhaps, now telling the 
that the way they were in was not good, 
like Balaam’s when he was going te cu 
Israel, and therefore they might expect 
meet an angel with a flaming glittering swor 
but, though the light made them afraid, th 
heard not the voice of him that spoke to P; 
that is, they did not distinctly hear the wo 
Now faith comes by hearing, and € 
that change was now presently wrough 
him that heard the words, and heard 
directed to himself, which was not ¥ 
upon those who only saw. the light ; ; 
it might afterwards be ywrought upon the 
too. 5. He assures them that.when he w 
thus startled he referred himself entirel 
divine guidance ;_he did’ not here 


ba 


way guide me 
0 fe ais what I shall do, and I 
)it.” And immediately he had direc- 
0 go to Damascus, and there he should 
x further from him that now spoke to 
: “ No more needs to be said from 
en, there it shall be told thee, by a man 
ce thyself, in the name of him that now 
aks to thee, all things which are appointed 
thee to do.” ‘The extraordinary ways of 
livine revelation, by visions, and voices, and 
he appearance of angels, were designed, both 
the Old Testament and in the New, only 
9 introduce and establish the ordinary me- 
thod by the scriptures and a standing minis- 
*y, and therefore were generally superseded 
vhen these were settled. The angel did not 
reach to Cornelius himself, but bade him 
dfor Peter; so the voice here tells not 
ul what he shall do, but bids him go to 
Damascus, and there it shall be told him. 
As a demonstration of the greatness of 
hat light which fastened upon him, he tells 
hem of the immediate effect it had upon his 
-sight (v. 11): Icould not see for the glory 
f that light. It struck him blind for the 
esent. Nimium sensibile (edit sensum—Iis 
adiance dazzled him. Condemned sinners 
struck blind, as the Sodomites and Egyp- 
ians were, by the power of darkness, and it 
s a lasting blindness, like that of the unbe- 
ing Jews; but convinced sinners are 
ruck blind, as Paul here was, not by dark- 
s, but by light: they are for the present 
yught to be at a loss within themselves, but 
s in order to their being enlightened, as 
the putting of clay upon the eyes of the blind 
nan was the designed method of his cure. 
Those that were with Paul had not the light 
so directly darted into thei: faces as Paul 
d into his, and therefore they were not 
blinded, as he was ; yet, considering the issue, 
yho would not rather have chosen his lot 
m theirs? ‘They, having their sight, led 
aul by the hand into the city. Paul, being 
Pharisee, was proud of his spiritual eye- 
The Pharisees said, Are we blind 
? John ix. 40. Nay, they were confident 
hat they themselves were guides to the blind, 
nd lights to those that were in darkness, 
| Rom. ii. 19. Now Paul was thus struck 
vith bodily blindness to make him sensible 
f his spiritual blindness, and his mistake 
ncerning himself, when he was alive with- 
he law, Rom. vii. 9. 
. How he was confirmed in the change 
had made, and further directed what he 
ld do, by Ananias who lived at Damascus. 
Observe, 1. The character here given of 
Ananias. He was not a man that was any way 
judiced against the Jewish nation or reli- 
n, but was himself a devout man according 
the law ; if not a Jew by birth, yet one that 
been proselyted tothe Jewish religion, and 
refore called a devout man, and thence ad- 
need further to the faith of Christ ; and he 
uducted himself so well that he had a good 


the right way, report of all the Jews that dwelt at Damascus 


This was the first Christian that Paul had 
any friendly communication with, and it was 
not likely that he should instil into him any 
such notions as they suspected him to espouse, 
injurious to the law or to this holy place. 

2. The cure immediately wrought by him 
upon Paul’s eyes, which miracle was to con- 
firm Ananias’s mission to Paul, and to ratify 
all that he should afterwards say to him. He 
came to him (wv. 13); and, to assure him that 
he came to him from Christ (the very same 
who had torn and would heal him, had smit- 
ten, but would bind him up, had taken away 
his sight, but would restore it again, with ad- 
vantage), he stood by him, and said, Brother 
Saul, receive thy sight. Power went along with 
this word, and the same hour, immediately, 
he recovered his sight, and looked up upon 
him, ready to receive from him the instructions 
sent by him. 

3. The declaration which Ananias makes 
to him of the favour, the peculiar favour, 
which the Lord Jesus designed him above 
any other. 

(1.) In the present mamfestation of him- 
self tohim (v.14): The God of our fathers has 
chosen thee. ‘This powerful call is the result 
of a particular choice; his calling God the 
God of our fathers intimates that Ananias 
was himself a Jew by birth, that observed 
the law of the fathers, and lived upon the 
promise made unto the fathers ; and he gives 
a reason why he said Brother Saul, when he 
speaks of God as the God of our fathers: 
This God of our fathers has chosen thee that 
thou shouldst, [1.] Know his will, the will of 
his precept that is to be done by thee, the 
will of his providence that is to be done con- 
cerning thee. He hath chosen thee that thou 
shouldst know it ina more peculiar manner ; 
not of mannor by man, but immediately by 
the revelation of Christ, Gal.i. 1, 12. Those 
whom God hath chosen he hath chosen to 
know his will, and to doit. [2.] That thow 
shouldst see that Just One, and shouldst 
hear the voice of his mouth, and so shouldst 
know his will immediately from himself. 
This was what Paul was, ina particular man- 
ner, chosen. to above others; it was a dis- 
tinguishing favour, that he should see Christ 
here upon earth after his ascension into 
heaven. Stephen saw him standing at the 
right hand of God, but Paul saw him standing 
at his right hand. This honour none had 
but Paul.. Stephen saw him, but we do not 
find that he heard the voice of his mouth, as 
Paul did, who says, he was last of all seen of 
me, as of one born out of due time, 1 Cor. xv. 
8. Christ is here called that Just One ; for he 
is Jesus Christ the righteous, and suffered 
wrongfully. Observe, Those whom God has 
chosen to know his will must have an eye to 
Christ, and must see him, and hear the voice 
of his mouth; for it is by him that God has 
made known his will, his good-will to us, and 
he has said, Hear you hii. 


MRS. FR urls Aik ee ba Bt 


Paul's first ‘ THE 


(2.) In the after-manifestation of himself 
by him to others (. 15): “ Thou shalt be his 
witness, not only a monument of his grace, 
as a pillar may be, but a witness viva voce— 
by word of mouth ; thou shalt publish his gos- 
pel, as that which thou hast experienced the 
power of, and been delivered into the mould 
of; thou shalt be his witness unto all men, 
Gentiles as well as Jews, of what thou hast 
seen and heard, now at the very first.” And 
finding Paul so particularly relating the man- 
ner of his conversion in his apologies for him- 
self, here and ch. xxvi., we have reason to think 
that he frequently related the same narrative 
in his preaching for the conversion of others ; 
he told them what God had done for his soul, 
to encourage them to hope that he would do 
something for their souls. 

4. The counsel and encouragement he gave 
him to join himself to the Lord Jesus by bap- 
tism (v. 16): Arise, and be baptized. Hehad 
in his circumcision been given up to God, 
but he must now by baptism be given up to 
God in Christ—must embrace the Christian 
religion andthe privileges of it, in submission 
to the precepts of it. ‘This must now be done 
immediately upon his conversion, and so was 
added to his circumcision: but to the seed of 
the faithful it comes in the room of it; for it 
is, as that was to Abraham and his believing 
seed, a seal of the righteousness which is by 
faith. (1.) The great gospel privilege which 
by baptism we have sealed to us is the re- 
mission of sins: Be baptized and wash away 
thy sins; that is, “ Receive the comfort of 
the pardon of thy sins in and through Jesus 
Christ and lay hold of his righteousness for 
that purpose, and receive power against sin 
for the mortifying of thy corruption ;” for 
our being washed includes our being both 
justified and sanctified, 1 Cor. vi. 11. Be 
baptized, and rest not in the sign, but make 
sure of the thing signified, the putting away 
of the filth of sm. (2.) The great gospel 
duty which by our baptism we are bound to 
is to call on the name of the Lord, the Lord 
Jesus ; to acknowledge him to be our Lord 
andourGod, andto apply to him accordingly ; 
to give honour to him, to put all our petitions 
in his hand. To call on the name of Jesus 
Christ our Lord (Son of David, have mercy 
on us) is the periphrasis of a Christian, 1 
Cor. i. 2. We must wash away our sins, 
calling on the name of the Lord ; that is, we 
must seek for the pardon of our sins in 
Christ’s name, and in dependence on him 
and his righteousness. In prayer, we must 
not any longer call God the God of Abraham, 
but the Father of our Lord Jesus Christ, 
and in him our Father; in every prayer, our 
eye must be to Christ. (3.) We must do 
this quickly. Why tarriest thou? Our co- 
venanting with God in Christ is needful 
work, that must not be deferred. The case 
is so plain that it is needless to deliberate ; 
and the hazard so great that it is folly to de- 
lay. Why should not that be done at the 


® 


SET ad ea 

A ee ee ee 

A 5. eile 3s ae 
present time that must 
or we are undone ? 

V. How he was com 

preach the gospel to the 
the great thing for which they were s 
at him, and therefore it was req 
should for this, ina ial manner, 

a divine warrant; and here he does it. T 
commission he did not receive presently 
his conversion, for this was at Je 
whither he did not go till three years 
or more (Gal. i. 18); and whether i 
then, or afterwards, that he had this 
here spoken “of, we are not certain. 
to reconcile them, if possible, to his preac 
ing the gospel among the Gentiles, he te 
om isn he received his orders to. 
it when he was at prayer, begging of God 
appoint him his work and to ier him 
course he should steer; and (which was 
circumstance that would have some weig 
with those he was now speaking to) he w 
at prayer in the temple, which was to be cal 
a house of prayer for all people ; not only 
which all people should pray, but in whi 
all people should be prayed for. Now 
Paul’s praying in the temple was an evidene 
contrary to their malicious suggestion, th 
he had a veneration for the temple, tho 
he did not make an idol of it as they did; 
God’s giving him this commission there 
the temple was an evidence that the sendii 
him to the Gentiles would be no prejudice 
the temple, unless the Jews by their infideli 
made it so. Now it would be a great sat 
facticn to Paul afterwards, in the executi 
of this commission, to reflect upon it that: 
received it when he was at prayer. 2. I 
received it in a vision. He fell info a tran 
(v. 17), his external senses, for the prese 
locked up ; he was in an eestasy, as when’ 
was caught up into the third heaven, and w 
not at that time sensible whether he wa 
the body or out of the body. In this tran 
he saw Jesus Christ, not with the eyes of} 
body, as at his conversion, but represent 
to the eye of his mind (w. 18): J saw 
saying unto me. Our eye must be w 
Christ when we are receiving the law f 
his mouth ; and we must not only hear I 
speak, but see him speaking to us. 3. 
fore Christ gave him a commission to gi 
the Gentiles, he told him it was to no p 
pose fer him to think of doing any goot 
Jerusalem ; so that they must not blame h 
but themselves, if he be sent to the G 
tiles. Paul came to Jerusalem full of ho 

| that, by the grace of God, he might be int 
mental to bring those to the faith of ’ 
who had stood it out against the mi 
the other apostles; and per thi 
what he was now praying for, that he, 
had his education at Jerusalem and bei 
well known there, might be employec 
gathering the children of Jerusalem to Chi 
that were not yet gathered, which he tho 
he had particular advantages for the dot 

. He 


" er 


rst Ranga CHAP. 
t Christ crosses the measures he had] 
Make haste,” says he, “and get thee 
kly out of Jerusalem ;” for, though thou 
kest thyself more likely. to work upon 
than others, thou wilt find they are more 
ejudiced against thee than against any 
other, and therefore will not receiwe thy testi- 
concerning me.” As God knows before 
will receive the gospel, sohe knows who 
‘reject it. 4. Paul, notwithstanding this, 
ewed his petition that he might be em- 
red at Jerusalem, because they knew, 
er than any did, what he had been before 
is conversion, and therefore must ascribe 
great a change in him to the power of al- 
hty grace, and consequently give the 
er regard to his testimony; thus he 
asoned, both with himself and with the 
rd, and thought he reasoned justly (v. 19, 
“Lord,” says he, “they know that I 
once of their mind, that I was as bitter 
| enemy as any of them to such as believed 
hee, that I irritated the civil power against 
,and imprisoned them, and turnedtheedge 
espiritual power againstthem too, and beat 
im every synagogue. And therefore they 
not impute my preaching Christ to edu- 
on nor to any prepossession in his favour 
they do that of other ministers), but will 
@ more readily regard what I say because 
ey know P have myself been one of them: 
ieularly.in Stephen’s case; they know 
when he was stoned I was standing by, 
s aiding and abetting and consenting to 
§ death, and intoken of this kcpt the clothes 
‘those that stoned him. Now; “ Lord,” 
he, “if I appear among them, preaching 
ctrine that Stephen preached and suf- 
for, they will no doubt receive my tes- 
my.” ‘‘No,”’ says Christ to him, “they 
not; but will be more exasperated against 
is a deserter from, than against others 
they look upon onlyas strangers to, their 
ution.” 5. Paul’s petition for a war- 
to preach the gospel at Jerusalem is 
ruled, and he has peremptory orders to go 
ig the Gentiles (v: 21): Depart, for I 
ll send thee far hence, unto the Gentiles. 
ote, God often gives gracious answers to 
prayers of his people, not in the thing 
f that they pray for, but in something 
} a Abraham prays, O that Ishmael may 
e efore thee; and God hears him for 
ac. So Paul here prays that he may be 
trument of converting souls at Jerusa- 
“No,” says Christ, ‘but thou shalt 
ployed among the Gentiles, and more 
e the children of the desolate than those 
married wife.” It is God that appoints 
ourers both their day and their place, 
is fit they should acquiesce in his ap- 
ent, though it may cross their own in- 
ons. Paul hankers after Jerusalem: to 
eacher there was the summit of his am- 
; but Christ designs him greater pre- 
at. He shall not enter into other men’s 
s (as the other apostles did, John uy. 


BS 


Le) aoe 
Pea! 


on aa ales 
ont: defence 
38),. but shall break up new ground, and 
preach the gospel where Christ was not named, 
Rom. xv. 20. So often does Providence con- 
trive better for us than we for ourselves; to 
the guidance of that we must therefore refer 
ourselves. He shall choose our inheritance 
forus. Observe, Paul shall not go to preach 
among the Gentiles without a commission - 
Iwill send thee. And, if Christ send him, his 
Spirit will go along with him, he will stand by 
him, will carry him on, and bear him out, and 
give him to see the fruit of his labours. Let 
not Paul set his heart upon Judea and Jeru- 
salem, for he must be sent far hence; his 
call must be quite another way, and his work. 
of another kind. And it might be a mitiga- 
tion of the offence of this to the Jews that he 
did not set up a Gentile church in the neigh- 
bouring nations; others did this in their 
immediate vicinity; he was sent to places at 
a distance, a vast way off, where what he 
did could not be thought an annoyance to 
them. 

Now, if they would lay all this together, 
surely they would see that they had no reasow 
to be angry with Paul for preachmmg among 
the Gentiles, or construe it as an act of ill-will 
to his own nation, for he was compelled to it, 
contrary to his own mind, by an overruling 
command from heaven. 


22 And they gave him audience 
unto this word, and then lifted up 
their voices, and said, Away with 
such a fellow from the earth: for it 
is not fit that he should live. 23 
And as they cried out, and cast off 
their clothes, and threw dust into 
the air, 24 The chief captain com- 
manded him to be brought into the 
castle, and bade that he should be 
examined by scourging ; that he might 
know wherefore they cried so against 
him. 25 And as they bound him 
with thongs, Paul said unto the cen- 
turion that stood by, Is it lawful for 
you to scourge a man that is 4 
Roman, and uncondemned? 24 
When the centurion heard that, he 
went and told the chief captain, say- 
ing, Take heed what thou doest: for 
this man isa Roman. 27 Then the 
chief captain came, and said unto 
him, Tell me, art thou a Roman? 
He said, Yea. 28 And the’ chiet. 
captain answered, With a great sum 
obtained I this freedom. And Paul 
said, But I was free born. 29 Then 
straightway they departed from him 
which should have examined him: 
and the chief captain also was afraid, 


_- | = 
we 


Paul’s first 
after he knew that he was a Reman, 
and necause he had bound him. 30 
On the morrow, because he would 
have known the certainty wherefore 
he was accused of the Jews, he 
loosed him from is bands, and com- 
manded the chief pricsts and ail their 
council to appear, and brought Paul 
down, and set him before them. 

Paul was going on with this account ot 
himself, had shown th>m his commission to 
preach among the Gent:les without any 
veevish reflections upon the Jews, and we 
may suppose designed next tc show how he 
was afterwards, by a special direction of the 
Holy Ghost at Antioch, separated to this ser- 
vice, how tender he was of the Jews, how re- 
spectful to them, and how careful to give them 
the precedency in all places whither he came, 
and to unite Jews and Gentiles in one body ; 
and then to show how wonderfully God had 
owned him, and what good service had been 
done to the interest of God’s kingdom among 
men in general, without damage to any of the 
true interests of the Jewish church in parti- 
cular. But, whatever he designs to say, they 
resolve he shall say no more tothem: They 
gave him audience to this word. Hitherto 
they had heard him with patience and some 
attention. But when he speaks of being sent 
to the Gentiles, though it was what Christ 
himself said to him, they cannot bear it, not 
so much as to hear the Gentiles named, such 
an enmity had they to them, and such a 
jealousy of them. Upon the mention of this, 
they have no manner of patience, but forget 
all rules of decency and equity; thus were 
they provoked to jealousy by those that were 
no people, Rom. x. 19. 

Now here we are told how furious and 
outrageous the people were against Paul, for 
mentioning the Gentiles as taken into the 
cognizance of divine grace, and so justifying 
his preaching among them. 

I. They interrupted him, by lifting up their 
voice, to put him into confusion, and that 
nobody might hear a word he said. Galled 
consciences kick at the least touch; and 
those who are resolved not to be ruled by 
reason commonly resolve not to hear it if they 
can help it. And the spirit of enmity against 
the gospel of Christ commonly shows itself 
in silencing the ministers of Christ and his 
gospel, and stopping their mouths, as the 
Jews did Paul’s here. Their fathers had said 
40 the best of seers, See not, Isa. xxx. 10. 
And so they to the best of speakers, Speak 
not. Forbear, wherefore shouldst thou be 
smitten? 2 Chron. xxv. 16. 

II. They clamoured against him as one 
that was unworthy of life, much more of 
liberty. Without weighing the arguments 
he had urged in his own defence, or offering 


to make any answer to them, they cried out | might know wherefore they cried so against hum 
with a confused noise, “ Away with such a! Herein he did not proceed fairly; he she 


— Ba. as z 5 - 
THE ACTS: °>* \aaam 
fellow as this from the 


a SS 


carth, wv 
to have a commission to preach 
tiles; why, it is not fit that he 
Thus the men that have been 
blessings of their age have been 
not only as the burdens of the eai 
plague of their generation. He that 
worthy of the greatest honours of life is co 
demned as not worthy of life itself. Se 
what different sentiments God and men have 
of good men, and yet they both agree in this 
that they are not likely to live long in thi 
world. Paul says of the godly Jews 
they were men of whom the world was ne 
worthy, Heb. x1. 38. And therefore the} 
must be removed, that the world may bi 
justly punished with the loss of them. Ti 
ungodly Jews here say of Paul that it was 
not fit he should live; and therefore he mus 
be removed, that the world may be eased 6 
the burden of him, as of the two witnesses 
Rey. xi. 10. 3 
III. They went stark mad against Paul. 
and against the chief captain for not killir 
him immediately at their request, or throwing 
him as a prey into their teeth, that they 
might devour him (ev. 23); as men who: 
reason was quite lost in passion, they eri 
out like roaring lions or raging , an 
howled like the evening wolves ; they cast 9; 
their clothes with fury and violence, as muck 
as to say that thus they would tear him if ther 
could but come at him. Or, rather, the 
thus showed how ready they were to stoni 
him; those that stoned Stephen threw 
their clothes, v. 20. Or, they rent the 
clothes, as if he had spoken blasphemy ; 2 
threw dust into the air, in detestation of it 
or signifying how ready they were to throw 
stones at Paul, if the chief captam would hay 
permitted them. But why should we- 
about to give a reason for these expressic 
of fury, which they themselves could not ae 
count for? All they intended was to mak 
the chief captain sensible how much the 
were enraged and exasperated at Paul, s 
that he could not do any thing to gratif 
them more than to let them have their wi 
against him. e 
IV. The chief captain took care for h 
safety, by ordering him to be brought in 
the castle, v. 24. A prison sometimes hi 
been a protection to good men from popul: 
rage. Paul’s hour was not yet come, he ha 
not finished his testimony, and therefor 
God raised up one that took care of hin 
when none of his friends durst appear on hi 
behalf. Grant not, O Lord, the desire oj 
wicked. oll 
V. He ordered him the torture, to fo: 
from him a confession of some flagrant crimes” 
which had provoked the people to such a 
uncommon violence against him. He orde 
that he should be examined by scourging (as 
now in some countries by the rack), th 


a 
n, Dut 
= ‘ 


| 


| 


mC 

iD led out some of the clamorous tu- 
Ituous complainants, and taken them into 
castle as breakers of the peace, ar.d should 
examined them, and by scourging too, 
hat they had to lay to the charge of a man 
at, could give so good an account of him- 
If, and did not appear to have done any 
worthy of death or of bonds. It was 
roper to ask them, but not at all proper to 
ask Paul, wherefore they cried so against him. 
E e could tell that he had given them no just 
cause to do it; if there were any cause, let 
them produce it. No man is bound to ac- 
cuse himself, though he be guilty, much less 
ought he to be compelled to accuse himself 
when he is innocent. Surely the chief cap- 
tain did not know the Jewish nation when he 
concluded that he must needs have done 
something very bad whom they cried out 
pest. Had they not just thus cried out 
against our Lord Jesus, Crucify him, crucify 
him, when they had not one word to say in 
answer to the judge’s question, Why, what 
evil has he done? Is this a fair or just occa- 
jon to scourge Paul, that a rude tumultuous 
mob cry out against him, but cannot tell why 
or wherefore, and therefore he must be forced 
to tell? 
VI. Paul pleaded his privilege as a Roman 
itizen, by which he was exempted from all 
trials and punishments of this nature (v. 25): 
As they bound him with thongs, or leathern 
bands, to the whipping post, as they used to 
bind the vilest of malefactors in bridewell 
om whom they would extort a confession, 
made no outcry against the injustice of 
heir proceedings against an innocent man, 
but very mildly let them understand the ille- 
gality of their proceedings against him as a 
izen of Rome, which he had done once be- 
fore at Philippi after he had been scourged 
te ch. xvi. 37), but here he makes use of it for 
prevention. He said to the centurion that 
stood by, “You know the law; pray is if 
lawful for you who are yourselves Romans 
to scourge a man that is a Roman, and uncon- 
emned?” ‘The manner of his speaking 
ainly intimates what a holy security and 
renity of mind this good man enjoyed, not 
urbed either with anger or fear in the 
dst of all those indignities that were done 
m, and the danger “he was in. The Ro- 
mans had a law (it was called lea Sempronia), 
at if any magistrate did chastise or con- 
mn a freeman of Rome, indicta causa— 
hout hearing him speak for himself, and de- 
erating upon the whole of his case, he 
should be liable to the sentence of the people, 

who were very jealous of their liberties. It is 
mdeed the privilege of every man not to have 
mg done him, except it be proved he has 
done wrong ; as it is of every Englishman by 
na Charta not to be dis-seized of his life 
reehold, but by a verdict of twelve men 
his peers. 
VII. The chief captam was surprised at 
h 5 and put into a fright. He had taken 


te ade athe 
fle . 


—— = 


defence, 


Paul to be a vagabond Egyptian, and won. 
dered he could speak Greek (ch. xxi. 37), but 
is much more surprised now he finds that he 
is as good a gentleman as himseif How 
many men of great worth and merit are de- 
spised because they are not known, are iooked 
upon and treated as the offscouring of all 
things, when those that count them so, if 
they knew their true character, would own 
them ‘to be of the excellent ones of the earth! 
The chief captain had centurions, under- 
officers, attending him, ch. xxi. 32. One of 
these reports this matter to the chief captain 
(v. 26): Take heed what thou doest, for this 
man is a Roman, and what indignity is done 
to him will be construed an offence against 
the majesty of the Roman people, as they 
loved to speak. They all knew what a value 
was put upon this privilege of the Roman 
citizens. ‘Tully extols it in one of his ora- 
tions against Verres, O nomen dulce liber- 
tatis, O jus eximium nostre civitatis! O lex 
Porcia ! Oleyes Sempronie ; facinus est vin- 
cere Romanum civem, scelus verberare—O Li- 
berty ! I love thy charming name; and these 
our Porcian and Sempronian laws, how ad- 
mirable! It is a crime to bind a Roman citi- 
zen, but an unpardonable one to beat him. 
“Therefore” (says the centurion) ‘“‘let us 
look to ourselves; if this man be a Roman, 
and we do him any indignity, we shall be in 
danger to lose our commissions at least.” 
Now, 1. The chief captain would be satisfied 
of the truth of this from his own mouth 
(v. 27): ‘< Tell me, art thou a Roman? Art 
thou entitled to the privileges of a Roman 
2” “ Yes,” says Paul, “I am;” and 


ee oS ey eee 


citizen ? 
perhaps produced some ticket or instrument 
which proved it; for otherwise they would 
scarcely have taken his word. 2. The 
chief captain very freely compares notes with 
him upon this matter, and it appears that 
the privilege Paul had as a Roman citizen 
was of the two more honourable than the co- 
lonel’s; for the colonel owns that his was 
purchased: “lam a freeman of Rome; but 
with a great sum obtained I this freedom, it 
cost me dear, how came you by it?” “ Why 
truly,” says Paul, “Iwas free-born.”” Some 
think he became entitled to this freedom by 
the place of his birth, as a native of Tarsus, 
a city privileged by the emperor with the 
same privileges that Rome itself enjoyed; 
others rather think it was by his father or 
grandfather having served in the war between 
Cesar and Antony, or some other of the civil 
wars of Rome, and being for some signal 
piece of service rewarded with a freedom of 
the city, and so Paul came to be free-born ; 
and here he pleads it for his own preserva- 
tion, for which end not only we may but we 
ought to use all lawful means. 3. This put 
an immediate stop to Paul’s trouble. Those 
that were appointed to examine him by 
scourging quitted the spot; they departed 
from him (v.29), lest they should run them- 
selyes into a snare. Nay, and the colonel 


ee Tn Bee ae ee eee 


Pauls first 


heard he was a Roman, because, though he 
had not beaten him, yet he had bound him 
in order to his being beaten. 
are restrained from evil practices by the fear 
of man who would not be restrained from 
them by the fear of God. See here the be- 
nefit of human laws and magistracy, and what 
reason we have to be thankful to God for 
them; for even when they have given no 
countenance nor special protection to God’s 
people and ministers, yet, by the generai 
support of equity and fair dealing between 
man and man; they have served to check the 
rage of wicked and unreasonable illegal men, 
who otherwise would know no bounds, and 
to say, Hitherto it shall come, but no further ; 
here shall its proud waves be stayed. And 
therefore this service we owe to all in authority, 
to pray for them, because this benefit we 
have reason to expect from them, whether we 
have it or no, as long as we are quiet and 
peaceable—to live quiet and peuceable lives in 
all godliness and honesty, 1 'Tim. ii. 1, 2. 4. 
The governor, the next day, brought Paul 
before the sanhedtim, v. 30. He first loosed 
him from his hancs, that those might not pre 
judge his cause, and that he might not be 


charged with having pinioned a Roman citi-|manded them that stood by him 
zen, and then summoned the chief priests and|smite him on the mouth. 3 es 


all their council to come together to take 
cognizance of Paul’s case, for he found it to 
be a matter of religion, and therefore looked 


it. Gallio in this’ case discharged Paul ; find- 
ing it to be a matter of their law, he drove 
the prosecutors from the judgment-seat (ch. 
xviii. 16), and would not concern himself at 
all in it: but this Roman, who was a military 
man, kept Paul in custody, and appealed from 
the rabble to the general assembly. Now, 
(1.) We may hope that hereby he intended 
Paul’s safety, as thinking, if he were an inno- 
cent and inoffensive man, though the multi- 
tude might be incensed against him, yet the 
chief priests and elders would do him justice, 
and clear him; for they were, or should be, 
men of learning and consideration, and their 
court governed by rules of equity. When 
the prophet could find no good among the 
poorer sort of people, he concluded that it 
was because they knew not the way of the 
Lord, nor the judgments of their God, and 
promised himself that he should speed better 
among the great men, as the chief captain 
here did, but soon found himself disappomted 
there: these have altogether broken the yoke, 
and burst the bonds, Jer.v. 4,5. But, (2.) 
That which he is here said to aim at is the 
gratifying of his own curiosity: He would 
have known the certainty wherefore he was 
accused of ihe Jews. Had he sent for Paul 
to his own chamber, and talked freely with 
him, he might soon have learned from him 
that which would haye done more than sa- 
tisfy his enquiry, and which might have per- 


THE ACTS. 3 
himself, though we may suppose him to have | suaded him to be a Chris 
a considerable interest, was afraid when he! common for great mente 


|brethren, I have lived in all good 


| thee, thou whited wall: for sittes 
upon them to be the most proper judges of |thou to judge me after the law, and 


d _— 
ma NP 
PS sad & . 
é 


a distance from them w! 
their consciences, and to’ 


Thus many | more of the knowledge of God's’ 


may serve them to talkof. 
CHAP. XXIII. 


The close of the foregoing chapter left Paul in the hil 
court, into which the chief captain (whether to his 
no I know not) had removed his cause from the mob; 
ehemies act there against him with leds noise, yet it is wit 
subtlety, Now here we havé, I, Paul’s ion of 
integrity, and of a civil respect to tlie ho 
had upon a sudden spoken warmly to him, 
IJ. Paul’s prudent contrivance to 
setting the Pharisees and Sadduceés at yatiaucé one with 
ver. 6—9. JI]. The governor's ble interposal to r 
him out of their hands likewise, ver. 10. r nore com 
fortable appearing to him, to animate him against those di 
ties that lay before’ him, and to tell him what he must e 
ver. 11. V. A bloody conspiracy of some d ite Jews to 
aul, and their drawing in the chief priests and the'elders 
aiders and abettors with them in it, ver. 12—15. VI. The 
covery of this conspiracy to Paul, and by him to the chief c 
tain, who perceived so much of theif inveterate milice against 
Paul that he had reason enough to believé the trath of it, ver, 
16—22. VIL The chief capthies caré of Paul’s safety, by which 
he prevented the execution of the design ; he’sent him away inv 
mediately under a strong guard from Jerusalem to Cesarea, 
which was now thé residence of Felix, the Roniau fh 
there he safely arrived, ver. 23—33. 


FG Paul, earnestly beholding 
t the council, said, Men an 


<a) 


) an 
- 


conscience before God until this day. 
2 And the high priest Ananias com- 


said Paul unto him, God shall smit 


commandest me to be sthitten con= 
trary to the law? 4 And they tha 
stood by said, Revilest thou God’ 
high priest? 5 Then said Paul, ] 
wist not, brethren, that he was thi 
high priest: for it is written, Thot 
shalt not speak evil of the ruler o 
thy people. 

Perhaps when Paul was’ brought, as he 
often was (corpus cum causa—the person 
the cause together), before heathen magis. 
trates and councils, wheré he and his cause 
were slighted, because not at all understood 
he thought, if he were brought before th 
sanhedrim at Jerusalem, he should be ak 
to deal with them to some good purpose, ant 
yet we do not find that he works at all upt 
them. Here we have, no 

T. Paul’s protestation of his own integrity 
Whether the chief priest put any question to 
him, or the chief captain made ariy represent 
tion of his case to the court, We aré not told 
but Paul appeared here, 

1. With a good courage. 
all put out of countenance upon lis’ bein 
brought before such an august assembly, for 
which in his youth he had coneéived such a 
veneration; nor did he fear their calling: him 
toan account about the letters they gave him — 
to Damascus, to persecute the Chiist 


oS 


j 


Lv 


‘ceaks 
earnestly beheld the council. When 
phen was vat before them, they 
ht to have faced him down, but could 
“such was his holy confidence; they 
ed stedfastly on him, and his face was as 
of an angel, ch. vi. 15. Now that Paul 
brought before them he thought to have 
d them down, but could not, such was 
wicked impudence. However, now was 


Se Pi be 


_ defence, 


(for aught es seat this was |conscientious ; and those that are not so are 
them since;|notat all truly conscientious ; is so in 


manner of conversation : “I have lived in ab 
good conscience; have had my whole con- 
versation under the direction and dominion 
of conscience.” [4.] He continues so, and 
perseveres in it: “ Ihave lived so until this 
day.” Whatever changes pass over him, he 
is still the same, strictly conscientious. And 
those who thus live in all good conscience 
before God may, like Paul here, lift up their 


led in him what God promised to Ezekiel | face without spot ; and, if their hearts con- 
h. iii. 8, 9): I have made thy face strong|demn them not, may have confidence both 


against their faces ; fear them not, neither be | towards God and man, as Job had when he 


ayed at their looks. 


+ 
y, 
him a good courage. 
‘ — Hic mnrus aheneus esto, 

* Nil conscire sibi - 
Be vhis thy brazen bulwark of defence, 
Still *o preserve thy conscious innocence. 


still held fast his integrity, and Paul himself, 


_ 2. With a-good conscience, and that gave | whose rejoicing was this, the testimony of 


conscience. 

IJ. The outrage of which Ananias the high 
priest was guilty: he commanded those that 
stood by, the beadles that attended the court, 
to smite him on the mouth (v. 2), to give him a 


4 A ee eS ee ee ee es 


He said, “Men and brethren, I have lived in| dash on the teeth, either with a hand or with 
‘all good conscience before God unto thisday.}arod. Our Lord Jesus was thus despite- 
However I may be reproached, my heart|fully used in this court, by one of the 
‘does not reproach me, but witnesses for me.”’| servants (John xviii. 22), as was foretold, 


% 


his own ends. 


vice in it. 


s of it. See ch. xxvi. 9. 


. xiii. 18. 


sonscientiously. 
an honest man. [1.] 


ne, and be thou upright. 
jouscience of what he says and does, and, 


.) He had always been a man inclined to} Mic. v. 1, 
‘Yeligion; he neyer was a man that lived at| Israel upon the cheek. 
large, but always put a difference between | order of court for the doing of it, and, it is 
oral good and evil; even m his unre-| likely, it was done. 1. 
generate state, he was, as touching the | highly offended at Paul; some think, because 
Fighteousness that was in the law, blameless.|he looked so boldly and earnestly at the 
He was no unthinking man, who never con-| council, as if he would face them down; 
sidered what he did, no designing man, who| others because he did not address himself 
sared not what he did, so he could but com-| particularly to him as president, with some 
(2.) Even when he| title of honour and respect, but spoke freely 


They shall smite the Judge of 
But here was an 


The high priest was 


Persecuted the church of God, he thought|and familiarly to them all, as men and 
she ought to do it, and that he did God/brethren. His protestation of his integrity 
3 Though his conscience .was}was provocation enough to one who was 
nformed, yet he acted according to the|resolved to run him down and make him © 
: (3.) He}odious. When he could charge him with no 
rather to speak of the time since his} crime, he thought it was crime enough that 
version, since he left the service of the|he asserted his own innocency. 
priest, and fell under their displeasure | rage he ordered him to be smitten, so to put 
xr so doing; he does not say, From my | disgrace upon him, and to be smitten on the 
eginning until this day; but, “All the time | mouth, as having offended with his lips, and 
im which you haye Jooked upon me as a|im token of his enjoining him silence. 
erter, an apostate, and an enemy to your | brutish and barbarous method he had re- 
ureh, even to this day, I have livedin all) course to when he could not answer the 
90d conscience before God; whatever you| wisdom and spirit wherewith he spoke. Thus 
may think of me, I have in every thing ap-|Zedekiah smote Micaiah (1 Kings xxii. 24), 
roved myself to God, and lived honestly,” |and Pashur smote Jeremiah (Jer. xx. 2), 
He had aimed at nothing but} when they spoke in the name of the Lord. 
p please God and do his duty, in those| If therefore we see such indignities done to 
gs for which they were so incensed | good men, nay, if they be done to us for well 
nst him; in all he had done towards the} doing and well saying, we must not think it 
¢ up of the kingdom of Christ, and the | strange; Christ will give those the Kisses of 
g ofitup among the Gentiles, he hadacted | his mouth (Cant. i. 2) who for his sake receive 
See here the character of | blows on the mouth. .And though it may be 
He sets God before | expected that, as Solomon says, every man 
and lives as in his sight, and under his | should kiss his lips that giveth a right answer 
, and with aneye to him. Walk before| (Prov. xxiv. 26), yet we often see the con- 
{2.] He makes | trary. 


2. In his 


This 


Ill. The denunciation of the wrath of God 


hough he may be under some mistakes, yet, | against the high priest for this wickedness inthe 
ording to the best of his knowledge, he | place of judgment (Eccl. iii. 16): it agrees with 
ns from that which is evil and cleaves | what follows there, v. 17, with whick Solomon 
whiehissood. ([3.] Heis universally | comforted himself (J said in my heart, God 


aor ns 
+ Lae eee 


Paul’s second 


shall judge the righteous and the wicked) : God 
shall smite thee, thou whited wall,v.3. Paul 
did not speak this in any sinful heat or 
passion, but in 1 holy zeal against the high 
priest’s abuse of his power, and with some- 
thing of a prophetic spirit, not at all with a 
spirit of revenge. 1. He gives him his due 
characcer: Thou whited wall; that is, thou 
hypocrite—a mud-wall, trash and dirt and 
rubbish underneath, but plastered over, or 
white-washed. It is the same comparison 
in effect with that of Christ, when he com- 
ares the Pharisees to whited sepulchres, 
Jatt. xxiii. 27. Those that daubed with un- 
tempered mortar failed not to daub them- 
selves over with something that made them 
fook not only clean, but gay. 2. He reads 
him his just doom: “ God shall smite thee, shall 
bring upon thee his sore judgments, espe- 
cially spiritual judgments. Grotius thinks this 
was fulfilled soon after, in his removal from 
the office of the high priest, either by death 
or deprivation, for he finds another in that 
office a little while after this; probably he 
was smitten by some sudden stroke of divine 
vengeance. Jeroboam’s hand was withered 
when it was stretched out against a prophet. 
3. He assigns a gcod reason for that doom: 
“For sittest thou there as president in the 
supreme judicature of the church, pretending 
to judge me after the law, to convict and con- 
demn me by the law, and yet commandest me 
to be smitten before any crime is proved upon 
me, which is contrary to the law?” No man 
raust be beaten unless he be worthy to be 
beaten, Deut. xxv. 2. It is against all law, 
human and divine, natural and positive, to 
hinder a man from making his defence, and 
to condemn him unheard. When Paul was 
beaten by the rabble, he could say, Father, 
forgive them, they know not what they do ; 
but it is inexcusable in a high priest that ‘is 
appointed to judge according to the law. 

IV. The offence which was taken at this 
bold word of Paul’s (v. 4): Those that stood 
by said, Revilest thou God’s high priest ? It 
is a probable conjecture that those who 
blamed Paul for what he said were believing 
Jews, who were zealous for the law, and con- 
sequently for the honour of the high priest, 
and therefore took it ill that Paul should thus 
reflect upon him, and checked him for it. 
See-here then, 1. Whata hard game Paul 
had te play, when his enemies were abusive 
to him, and his friends were so far from 


standing by him, and appearing for him, that | Jewish rabbin say that he who does 
they were ready to find fault with his} neither a judge nor to be honoured as $1 


management. 2. How apt even the disciples 
of Christ themselves are to overvalue outward 
pomp and power. As because the temple 
1ad been God’s temple, and a magnificent 
structure, there were those who followed 
Christ that could not bear to have any thing 
said that threatened the destruction of it; so 
because the high priest had been God’s high 
priest, and was a man that made a figure, 


though he was an inveterate enemy tol and therefore that decorum be observed & 


Vern ae Ce ee 


THE ACTS. 


"ae 


> 


Christianity, yet these y isg 
Paul for giving him his due. 
VY. The excuse that Paul mat fi 
he had said, because he found i 
stumbling-block to his weak breth: 
might prejudice them against him in oth 
things. These Jewish Christians, thou 
weak, yet were brethren, so he calls 
here, and, in consideration of that, is 
ready to recal his words; for who ts offe 
saith he, and I burn not ? 2 Cor. xi. 29. 
fixed resolution was rather to abridg 
self in the use of his Christian liberty 1 
give offence to a weak brother; rather thé 
do this, he will eat no flesh while the work 
stands, 1 Cor. viii. 13. And so here thoug 
he had taken the liberty to tell the high 
priest his own, yet, when he found it gave 
offence, he cried Peecavi—I have done wrong 
He wished he had not done it; and thougl 
he did not beg the high priest’s pardon, ne 
excuse it to him, yet he begs their pardo 
who took offence at it, because this was ne 
a time to inform them better, nor to say wha 
he could say to justify himself. 1. H 
excuses it with this, that he did not conside 
when he said it to whom he spoke (v. 5) : 
wist not, brethren, that he was the high priest— 
ovx dev. “I did not just then think of th 
dignity of his place, or else I would hay 
spoken more respectfully to him.” I seeno 
how we can with any probability think tha 
Paul did not know him to be the high pries 
for Paul had been seven days in the templ 
at the time of the feast, where he could 1 
miss of seeing the high priest; and hi 
telling him that he sat to judge him aftert 
law shows that he knew who he was; but 
says he, I did not consider it. Dr. Whitk 
puts this sense upon it, that the propheti 
impulse that was upon him, and inwaré 
moved him to say what he did, did not per 
ait him to notice that it was the high pries 
lest this law might have restrained him fro 
complying with that impulse; but the Jey 
acknowledged that prophets might use 
liberty in speaking of rulers which o 
might not, as Isa. i. 10, 23. Or ¢ 
quotes the sense of Grotius and Lightfo 
Paul does not go about to excuse what 
had said in the least, but rather to justify i 
“T own that God’s high priest is not to” 
reviled, but I do not own this Ananias to” 
high priest. He is a usurper; he came to fl 
office by bribery and corruption, and 


Yet, 2. He takes care that what he had sa 
should not be drawn into a precedent, to th 
weakening of the obligation of that le 
the least: For it is written, and it ren 
a law in full force, Thou shalt not 
of the ruler of thy people. tis for the public” 
good that the honour of magistracy should 
be supported, and not suffer for the mi 
carriages of those who are entrusted with | 


Pa g aS es CHAP. 
eaking both of and to princes and judges. 
n in Job’s time it was not thought fit to 
‘10 a king, Thou art wicked, or to princes, 
ere ungodiy, Job xxxiv.18. Even when 
lo well, and suffer for it, we must take it 
atiently, 1 Pet. i.20. Not as if great men 
may not hear of their faults, and public 
ievances be complained of by proper per- 
s and in a decent manner, but there must 
a particular tenderness for the honour 
and reputation of those in authority more 
‘than of other people, because the law of God 
requires a particular reverence to be paid to 
‘them, as God’s vicegerents; and it is of 
d angerous consequence to have those any 
Way countenanced who despise dominions, and 
speak evil of dignities, Jude vii. Curse not 
the king, no not in thy thought, Ecel. x. 20. 
_ 6 But when Paul perceived that 
the one part were Sadducees, and the 
Other Pharisees, he cried out in the 
council, Men and brethren, I am a 
Pharisee, the son of a Pharisee: of 
e hope and resurrection of the 
dead I am called in question. 7 And 
when he had so said, there arose a 
dissension between the Pharisees and 
the Sadducees: and the multitude 
yas divided. 8 For the Sadducees 
Say that there is no resurrection, 
weither angel, nor spirit: ‘but the 
Pharisees confess both. 9 And there 
arose a great cry: and the scribes 
that were of the Pharisees’ part 
arose, and strove, saying, We find no 
evil in this man: but if a spirit or an 
gel hath spoken to him, let us not 
ht against God. 10 And when 
there arose a great dissension, the 
chief captain, fearing lest Paul should 
ve been pulled in pieces of them, 
mmanded the soldiers to go down, 
ind to take him by force from among 
em, and to bring him into the 
tle. 11 And the night following 
e Lord stood by him, and said, Be 
good cheer, Paul: for as thou hast 
ified of me in Jerusalem, so must 
bear witness also at Rome. 
Many are the troubles of the righteous, but 
some way or other the Lord delivereth them 
out of them all. Paul owned he had expe- 
need the truth of this in the persecutions 
had undergone among the Gentiles (see 2 
A. ii. 11): Out of them all the Lord de- 
ered me. And now he finds that he who 
delivered does and will deliver. He that 
ered him in the foregoing chapter from 
tumult of the people here delivers him 
from that of the elders. 
| Vol. VIEL 


~ 


un ae , Pi, 
Mei 3 defence, 


I. His own prudence and ingenuity stand 
him in some stead, and contribute much to 
his escape. Paul’s greatest honour, and that 
upon which he most valued himself, was that 
he was a Christian, and an apostle of Christ ; 
and all his other honours he despised and 
made nothing of, in comparison with this, 
counting them but dung, that he might win 
Christ ; and yet he had sometimes occasion 
to make use of his other honours, and they 
did him service. His being a citizen of 
Rome saved him in the foregoing chapter 
from his being scourged by the chief captain 
as a vagabond, and here his being a Pharisee 
saved him from being condemned by the 
sanhedrim, as an apostate from the faith 
and worship of the God of Israel. It will 
consist very well with our willingness to suf- 
fer for Christ to use all lawful methods, nay, 
and arts too, both to prevent suffering and 
to extricate ourselves out of it. The honest 
policy Paul used here for his own preserva- 
tion was to divide his judges, and to set them 
at variance one with another about him; 
and, by incensing one part of them more 
against him, to engage the contrary part 
for him. 

1. The great council was made up of Sad- 
ducees and Pharisees, and Paul perceived it. 
He knew the characters of many of them 
ever since he lived among them, and saw 
those among them whom he knew to be Sad- 
ducees, and others whom he knew to he 
Pharisees (v. 6): One part were Sadducees 
and the other Pharisees, and perhaps nearly 
an equal part. Now these differed very much 
from one another, and yet they ordinarily 
agreed well enough to do the business of the 
council together. (1.) The Pharisees were 
bigots, zealous for the ceremonies, not only 
those which God had appointed, but those 
which were enjoined by the tradition of the 
elders. They were great sticklers for the 
authority of the church, and for enforcing 
obedience to its injunctions, which occa- 
sioned many quarrels between them and our 
Lord Jesus; but at the same time they were 
very orthodox in the faith of the Jewish 
church concerning the world of spirits, the 
resurrection of the dead, and the life of the 
world to come. (2.) The Sadducees were 
deists—no friends to the scripture, or divine 
revelation. The books of Moses they ad- 
mitted as containing a good history and a 
good law, but had little regard to the other 
books of the Old Testament; see Matt. xxii. 
23. The account here given of these Sad- 
ducees is, [1.] That they deny the resurrec- 
fion ; not only the return of the body to life, 
but a future state of rewards and punish- 
ments. They had neither hope of eternal 
happiness nor dread of eternal misery, nor 
expectation of any thing on the other side 
death ; and it was upon these principles that 
they said, It is in vain to serve God, and 
called the proud happy, Mal. iii. 14,15. [2.) 
Phat they denied the existence of angels ana 
ay 


i 


fee 


y 


ig 


try 


a 


a. a~ oe Wi 


~~ > aa 
ee Se 


"hp er of eS. 


Paul’s second 


spirits, and allowed of no bemg but matter. 
ey thought that God himself was cor- 
oreal, and had parts and members as we 
ave. When ther read of angels in the Old 
Testament, they supposed them to be mes- 
sengers that God made and sent on his 
errands as there was occasion, or that they 
were impressions on the fancies of those they 
were sent to, and no real existences—that 
they were this, or that, or any thing rather 
than what they were. ‘And, as for the souls 
of men, they looked upon them to be nothing 
else but the temperament of the humours of 
the body, or the animal spirits, but denied 
their existence in a state of separation from 
the body, and any difference between the 
soul of a man and of a beast. These, no 
doubt, pretended to be free-thinkers, but 
really thought as meanly, absurdly, and 
slavishly, as possible. It is strange how men 
of such corrupt and wicked principles could 
come into office, and have a place in the 
great sanhedrim; but many of them were of 
quality and estate, and they complied with 
the public establishment, and so got in and 
kept in. But they were generally stigma- 
tized as heretics, were ranked with the “Epi- 
cureans, and were prayed against and ex- 
cluded from eternal life. The prayer which 
the modern Jews use against Christians, 
Witsius thinks, was designed by Gamaliel, 
who made it, against the Sadducees ; and 
that they meant them in their usual impre- 
cation, Let the name of the wicked rot. But 
how degenerate was the character and how 


miserable the state of the Jewish church, 


when such profane men as these were among 
their rulers! 

2. In this matter of difference between the 
Pharisees and Sadducees Paul openly de- 
clared himself to be on the Pharisees’ side 
against the Sadducees (v. 6): He cried out, 
so as to be heard by all, “I am a Pharisee, 
was bred a Pharisee, nay, I was born one, in 
effect, for I was the son of a Pharisee, my 
father was one before me, and thus far I am 
still a Pharisee that I hope for the resurrection 
of the dead, and I may truly say that, if the 
matter were rightly understood, it would be 
found that this is it for which I am now 
called in question. ‘When Christ was upon 
earth the Pharisees set themselves most 
against him, because he witnessed against 
their traditions and corrupt glosses upon the 
law; but, after his ascension, the Sadducees 
set themselves most against his apostles, be- 

ause they preached through Jesus the resur- 
section of the dead, ch. iv.1,2. And it is 
said (ch. v. 17) that they were the sect of the 
Sadducees that were filled with indignation at 
them, because they preached that life and 
immortality which is brought to light by the 
er Now here, (1.) Paul owns himself a 
harisee, so far as the Pharisees were in the 
right. Though as Pharisaism was opposed 
to Christianity he set himself against it, and 
against all its traditions that were set up in 


at Ae ee 
5 


THE ACTS, | ao 


ht a 


competition with the I Bs 
tradiction to the gospel 
was opposed to Sadducis 
We must never think the w 
of God, nor be more bytes 0) 
being held by men otherwise cc 
Pharisees will hope for the resy i 
the dead, Paul will go along with them 
cn hope, and be a of ee h 
will or no. (2.) He t 
being persecuted, as lg, wh thie w 
the thing he was called in question for. P 
haps he knew that the Sedducees, the uy 
they had not such an interest in the comme 
people as the ea igo. had, yet had 
hand incensed the mob against him, 
pretence of his having preached to the Ge 
tiles, but really because he had preached th 
hope of the resurrection. However, bein 
called in question for his being a rene 
he might truly say he was called in 
for the hope of the resurrection of the d 
as he afterwards pleaded, ch. xxiv, 15 
ch. xxvi. 6,7. Though Paul preached 2 
the traditions of the elders (as his M 
had done), and therein opposed the P har 
sees, yet he valued himself more upon b 
preaching the resurrection of the dead, 
a future state, in which he concurred 
the Pharisees. ee, 
-3. This occasioned a division in the coune 
It is probable that the high priest sided y 
the Sadducees (as he had done ch. v. 1 
and made it to appear by his rage at Pat 
v. 2), which alarmed the Ph harisees so mu 
the more; but so it was, there arose a 4 
sension between the Pharisees and thon 
ducees (v. 7), for this word of Paul’s 
the Sadducees more warm and the Pha 
more cool in the prosecution of a 
that the multitude was divided; toxic® 
was a schism, a quarrel 
edge of their zeal began to turn from P 
against one another; nor could they 
to act against him when they could not @ 
among themselves, or prosecute him 
breaking the unity of the church when # 
was so little among them of the unity o 
spirit. All the ery had nana again 
but now there arose a 
another, v. 9. So muc aid A sae 
spirit prevail among all orders of the Jey 
this time that every thing was dons | 
clamour and noise; and in such a tumultui 
manner were the great principles Ps 
ligion stickled for, by which they 1 
little service, for the wrath | Svous 
not the righteousness of God. Gainsay: 
be convinced by fair reasoning, but x 
a great cry. aa 
4. The Pharisees hereupon (would 
think it?) took Paul’s at (@.9): r0 
duepaxovro—They fought, sayi 
evil in this man. He i> ladon wh 
decently and reverently in the t 
had attended the service of the chur 
though it was but occasionally, vet isle 


Ao . v 
was not such af enemy to it as he 
said to be. He had spoken very hand- 
mely in his own defence, and given a good 
count of himself, and had now declared 
qimself orthodox in the great principles of 
ligion, as well as regular and conscientious 
his conversation; and therefore they can- 
n0t see that he has done any thing worthy of 
death or of bonds. Nay, they go further, 
Tf a spirit or an angel hath spoken to him 
concerning Jesus, and put him upon preach- 
¢ as he does, though we miay not be so far 
satisfied as to give credit to him, yet we ought 
fo be cautioned not to oppose him, lest we be 
found fighting against God ;” as Gamaliel, 
ho was himself a Pharisee, had argued, 
. y. 39. Now here, (1.) We may observe, 
the honour of the gospel, that it was wit- 
sed to even by its adversaries, and con- 
sions, not only of its innocency, but of its 
xcellency, were extorted sometimes by the 
wer of truth even from those that perse- 
dit. Pilate found no fault in Christ 
ough he put him to death, nor Festus in 
though he detained him in bonds; and 
e Pharisees here supposed it possible that 
might have acommission sent him from 
en by an angel to do what he did; and 
it should seem, as elders, they after this 
ined with the high priest in prosecuting 
m, ch. xxiv. 1. They sinned against the 
owledge which they not only had, but 
etimes owned, as Christ had said of them, 
have both seen and hated both me and my 
er, John xv. 24. Yet, (2.) Wewill hope 
some of them at least did henceforward 
mceive a better opinion of Paul than they 
id had, and were favourable to him, having 
id such a satisfactory account both of his 
ersation in all good conscience and of 
s faith touching another world; and then 
ust be observed to their honour that their 
for the traditions of the elders, which 
ul had departed from, was so far swallowed 
)in a zeal for the great and fundamental 
tines of religion, to which Paul still ad- 
d, that if he will heartily join with them 


he 


alks according to the light God has given 
m by some arigel or spirit, and are so far 
rom persecuting him that they are ready to 


spirit: for let a man be ever so sincere 
zealous for all the articles of the Christian 
yet, if he lay not his neck under the 
ike of their church’s authority, they find 
il enough in him to persecute him unto the 


oa 


. The chief captain’s care and conduct 
him in more stead; for when he has 

this bone of contention between the 
fisees and Sadducees (which set them 
her by the ears, and gained a fair 


P. XXIIL 


defence. 
testimony from’'the Phariseés), yet he is never 
the nearer, but is in danger of being pulled 
in pieces by them—the Pharisees pulling to 
have him set at liberty, and the Sadducees 
pulling to have him put to death, or thrown 
to the people, like Daniel into the den of 
lions; so that the chief captain is forced 
to come with his soldiers and rescue him, as 
he had done, ch. xxi. 32, and ch. xxii. 24. 
1. See here Paul’s danger. Between his 
friends and his enemies he had like to have 
been pulled to pieces, the one hugging him to 
death, the other crushing him to death, such 
violences are those liable to that are eminent, 
and that are become remarkable, as Paul was, 
who was by some so much beloved and. by 
others so much maligned. 2. His deliver- 
ance: The chief captain ordered his soldiers to 


‘go down from the upper wards, and to take 


them by force from among them, out of 
that apartment in the temple where he had 
ordered the council to meet, and to bring him 
into the castle, or tower of Antonio; for he 
saw he could make nothing of them towards 
the understanding of the merits of his cause. 

III. Divine consolations stood him in most 
stead of all. The chief captain had rescued 
him out of the hands of cruel men, but still 
he had him in custody, and what might be 
the issue he could not tell. The castle was 
indeed a protection to him, but withal it was 
a confinement ; and, as it was now his pre- 
servation from so great a death, it might be 
his reservation for a greater. We do not 
find that any of the apostles or elders at 
Jerusalern came to him; either they had not 
courage or they had not admission. Perhaps, 
in the night following, Paul was full of 
thoughts and cares what should become of 
him, and how his present troubles might be 
turned to answer some good purpose. Then 
did the Lord Jesus make him a kind visit, and, 
though at midnight, yet a very seasonable one 
(v.11): The Lord stood by him, came to his 
bed-side, though perhaps it was but a bed 
of straw, to show him that he was all the day 
long with him really as sure as he was in the 
night with him visibly. Note, Whoever is 
against us, we need not fear if the Lord stand 
by us; if he undertake our protection, we 
may set those that seek our ruin at defiance. 
The Lord is with those that uphold my soul, and 
then nothing can come amiss. 1. Christ bids 
him have a good heart upon it: “‘ Be of good 
cheer, Paul ; be not discouraged; let not what 
has happened sadden thee, nor let what 
may yet be before thee frighten thee.” Note, 
It is the will of Christ that his servants who 
are faithful should be always cheerful. Per- 
haps Paul, in the reflection, began to be 
jealous of himself whether he had done well 
in what he said to the council the day before ; 
but Christ, by his word, satisfies him that 
God approved of his conduct. Or, perhaps 
it troubled him that his friends did not come 
to him; but Christ’s visit did itself speak, 
though he had not said, Be of good cheer 


: 
ma 
ee 


f 


Se ae Be Gece hae ia a 


Xa 
‘ee 
k 1 
ei 

ae 
ts- 
be 
£ 


‘ke 


i] 
v 


A conspiracy 
Pcul. 2. It is a strange argument which he 
makes use of to encourage him: As thow hast 
testified of me in Jerusalem, so must thou bear 
witness also at Rome. One would think this 
was but cold comfort: “‘ As thou hast under- 
gone a great deal of trouble for me so thou 
must undergo a great deal more ;” and yet 
this was designed to encourage him; for 
hereby he is given to understand, (1.) That 
he had been serving Christ as a witness for 
him in what he had hitherto endured. It was 
for no fault that he was buffeted, and it was 
not his former persecuting of the church 
that was now remembered against him, how- 
ever he mightrememberit against himself, but 
he was still going on with his work. (2.) That 
he had not yet finished his testimony, nor 
was, by his imprisonment, laid aside as use- 
less, but was only reserved for further service. 
Nothing disheartened Paul so much as the 
thought of being taken off from doing ser- 
vice to Christ and good to souls: Fear not, 
says Christ, I have not done with thee (3.) 
Paul seems to have had a particular fancy, 
and an innocent one, to go to Rome, to preach 
the gospel there, though it was already preach- 
ed, and a church planted there; yet, being a 
citizen of Rome, he longed for a journey 
thither, and had designed it (ch. xix. 21): 
After I have been at Jerusalem, I must also see 
Rome. And he had written to the Romans 
some time ago that he longed io see them, 
Rom. i. 11. Now he was ready to conclude 
that this had broken his measures, and he 
should never see Rome; but even in that 
Christ tells him he should be gratified, since 
he desired it for the honour of Christ and to 
do good 


12 And when it was day, certain 
of the Jews banded together, and 
bound themselves under a curse, 
saying that they would neither eat 
nor drink till they had killed Paul. 
13 And they were more than forty 
which had made this conspiracy. 14 
And they came to the chief priests 
and elders, and said, We have bound 
ourselves under a great curse, that 
we will eat nothing until we have 
slain Paul. 15 Now therefore ye 


with the council signify to the chief}he was a Roman. 28 And when 


captain that he bring him down unto 
you to morrow, as though ye would 
enquire something more ’ perfectly 
concerning him: and we, or ever he 
come near, are ready to kill him. 
16 And when Paul’s sister's son 
heard of their lying in wait, he went 
and entered into the castle, and told 
Paul. 17 Then Paul called one of 
the centurions unto him, and said, 


THE ACTS. ba 


Bring this young man 
captain: for he hatha 

to tell him. 18 So he too 
brought him to the chief captain, a1 
said, Paul the prisoner called 

unto him, and prayed me to brin 
this young man unto thee, who hat 
something to say unto thee. I 
Then the chief captain took him 

the hand, and went with him asid 
privately, and asked him, What is tha 
thou hast to tell me? 20 And he 
said, The Jews have agreed to desire 
thee that thou wouldest bring dow: 
Paul to morrow into the council, a: 
though they would enquire somewhat 
of him more perfectly. 21 But dc 
not thou yield unto them: for ther 
lie in wait for him of them more that 
forty men, which have bound them: 
selves with an oath, that they wil 
neither eat nor drink till they havi 
killed him: and now are they ready 
looking for a promise from thee. 
So the chief captain then let tht 
young man depart, and charged him 
See thou tell no man that thou hai 
showed these things to me. 23 An 
he called unto him two centurions 
saying, Make ready two hundre 
soldiers to go to Cesarea, and hors 
men threescore and ten, and spez 
men two hundred, at the third hot 
of the night; 24 And provide the 
beasts, that they may set Paul o1 
and bring him safe unto Felix # 
governor. 25 And he wrote.a lette 
after this manner: 26 Claudiu 
Lysias unto the most excellent g¢ 
vernor Felix sendeth greeting. | 
This man was taken of the Jews, ar 
should have been killed of then 
then came I with an army, al 
rescued him, having understood th 


would have known the cause wher 
fore they accused him, I brought hi 
forth into their council: 29 Whom 
perceived to be accused of questior 
of their law, but to have nothing lai 
to his charge worthy of death or | 
bonds. 30 And when it was to 
me how that the Jews laid wait f 
the man, I sent straightway to thee, 
and gave commandment to his a 


% 


ir o~e 


rs also to. say before 
had against him. Farewell. 31 


-manded them, took Paul, and brought 
him by night to Antipatris. 32 On 
the morrow they left the horsemen 
to go with him, and returned to the 
castle: 33 Who, when they came 
to Caesarea, and delivered the epistle 
_to the governor, presented Paul also 
before him. 34 And when the» go- 
_vernor had read the letter, he asked 
_ of what province he was. And when 
he understood that he was of Cilicia; 
35 I will hear thee, said he, when 
thine accusers are also come. And 
he commanded him to be kept in 
_Herod’s judgment hall. 


__ We have here the story of a plot against 
the life of Paul ; how it was laid, how it was 
_ discovered, and how it was defeated. 
_ I. How this plot was laid. They found 
they could gain nothing by popular tumult, 
or legal process, and therefore have recourse 
to the barbarous method of assassination ; 
they will come upon him suddenly, and stab 
him, if they can but get him within their 
Teach. So restless is their malice against this 
‘good man that, when one design fails, they 
will turn another stone. Now observe here, 
1. Who they were that formed this conspi- 
yacy. They were certain Jews that had the 
utmost degree of indignation against him be- 
cause he was the apostle of the Gentiles, v. 12. 
} A nd they were more than forty that were in the 
| design, v.13. Lord, how are they increased 
| that trouble me ! 
| 2. When the conspiracy was formed: When 
| twasday. Satan had filled their hearts in the 
night to purpose it, and,.as soon as it was day, 
they got together to prosecute it; answering 
the account which the prophet gives of 
me who work evil upon their beds, and when 
e morning is light they practise it, and are 
laid under a woe for it, Mic. ii. 1. In the 
ght Christ appeared to Paul to protect him, 
d, when it was day, here were forty men 
appearing against him to destroy him; they 
ere not up so soon but Christ was up before 
em God shall help her, and that right early, 
s. xlvi. 5. 
3. What the conspiracy was. These men 
mded together in a league, perhaps they 
called it a holy league ; they engaged to stand 
' by one another, and every one, to his power, 
to be aiding and assisting to murder Paul. It 
s strange that so many could so soon be 
; together, and that in Jerusalem too, who 
ere so perfectly lost to all sense of humanity 
honour as to engage in so bloody a 
sign Weli might the prophet’s complaint 
renewed concerning Jerusalem (Isa. i. 21): 
F ighteousness has lodged in it, but now mur- 


a ‘ CHAP. Reto ois 
thee what! derers. What a monstrous ilea must tnese 


ee Ae ee gen ee ee Pe 
~ against Paul. 


men have formed of Paul, before they could 
be capable of forming such a monstrous de- 
sign against him; they must be made to be- 
lieve that he was the worst of men, an enemy 
to God and religion, and the curse and plague 
of his generation; when really his character 
was the reverse of all this! What laws of 
truth and justice so sacred, so strong which 
malice and bigotry will not break through! 
4. How firm they made it, as they thought, 
that none of them might fly off, upon con- 
science of the horror of the fact, at second 
thoughts: They bound themselves under an 
anathema, imprecating the heaviest curses 
upon themselves, their souls, bodies, and 
families, if they did not kill Paul, and so 
quickly that they would not eat nor drink till 
they had done it. _What a complication of 
wickedness is here! To design to kill an in- 
nocent man, a good man, a useful man, a mar 
that had done them no harm, but was williag 
to do them all the good he could, was going 
in the way of Cain, and proved them to be of 
their father the devil, who was a murderer from 
the beginning ; yet, as if this had beena smal) 
matter, (1.) They bound themselves to it. To 
incline to do evil, and intend to do it, is bad; 
but to engage to do it is much worse. This 
is entering into covenant with the devil; it is 
swearing allegiance to the prince of darkness; 
it is leaving no room for repentance ; nay, it 
is bidding defiance to it. (2.) They bound 
one another to it, and did all they could, not 
only to secure the damnation of their own 
souls, but of theirs whom they drew into 
the association. (3.) They showed a great 
contempt of the providence of God, and a 
presumption upon it, in that they bound 
themselves to do such a thing within so 
short a time as they could continue fasting, 
without any proviso or reserve for the dis- 
posal of an overruling Providence. When we 
say, To-morrow we will do this or that, be it 
ever so lawful and good, forasmuch as we 
know not what shall be on the morrow, we must 
add, If the Lord wii. But with what face 
could they insert a proviso for the permission 
of God’s providence when they knew that 
what they were about was directly against 
the prohibitions of God’s word? (4.) They 
showed a great contempt of their own souls 
and bodies ; of their own souls in imprecating 
a curse upon them if they did not proceed in 
this desperate enterprise (what a woeful di- 
lemma did they throw themselves upon! God 
certainly meets them with his curse if they 
do go on in it, and they desire he would if 
they do not !)—and of their own bodies too 
(for wilful sinners are the destroyers of both) 
in tying themselves out fram the necessary 
supports of life till they had accomplished a 
thing which they could never lawfully do, 
and perhaps not possibly do. Such language 
of hell those speak that wish God to damn 
them, and the devil to take them, if they do 
not do so and so. As they love cursing, so 


(i 


A conspiracy 


shall it come uno them. Some think the 
meaning of this curse was, they would either 
kill Paul, as an Achan, an accursed thing, a 
troubler of the camp ; or, if they did not do it, 
they would make themselves accursed before 
God in his stead. (5.) They showed a most 
eager desire to compass this matter, and an 
impatience till it was done: not only like 
Dayid’s enemies, that were mad against him, 
and sworn against him (Ps. cii. 8), but like 
the servants of Job against his enemy: O 
that we had of his flesh! we cannot be satis- 
fied, Job xxxi. 31. Persecutors are said to 
eat up God’s people as they eat bread ; it is as 
much a gratification to them as meat to one 
that is hungry, Ps. xiv. 4. 

5. What method they took to bring it 
about. There 1s no getting near Paul in the 
castle. He is there under the particular pro- 
tection of the government, and is imprisoned, 
not, as others are, lest he should do harm, 
but lest he should have harm done him; 
and therefore the contrivance is that the chief 
priests and elders must desire the governor 
of the castle to let Paul come to them to the 
council-chamber, to be further examined (they 
have some questions to ask him, or something 
to say to him), and then, in his passage from 
the castle to the council, they would put an 
end to all disputes about Paul by killing him; 
thus the plot was laid, v.14,15. Having 
been all day employed in engaging one an- 
other tothis wickedness, towards evening they 
come to the principal members of the great 
sanhedrim, and, though they might have con- 
cealed their mean design and yet might have 
moved them upon some other pretence to 
send for Paul, they are so confident of their 
approbation of this villany, that they are not 
ashamed nor afraid to own to them that they 
have bound themselves under a great curse, 
without consulting the priests first whether 
they might lawfully do it, that they will eat 
nothing the next day till they have killed Paut. 
They design to breakfast the next morning 
upon his blood. They doubt not but the 
chief priests will not only countenance them 
in the design, but will lend them a helping 
hand, and be their tools to get them an op- 
portunity of killmg Paul; nay, and tell a lie 
for them too, pretending to the chief captain 
that they would enquire something more per- 
fectly concerning him, when they meant no 
such thing. What a mean, what an ill 
opinion had they of their priests, when they 
could apply to them on such an errand as 
this! And yet, vile as the proposal was which 
was made to them (for aught that appears), 
the priests and elders consented to it, and at 
the first word, without boggling at it in the 
east, promised to gratify them. Instead of 
reproving them, as they ought, for their 
wicked conspiracy, they bolstered them up 
in it, because it was against Paul whom they 
hated; and thus they made themselves par- 
takers of the cmme as much as if they had 
been the first in the conspiracy. 


quer os SG) lal ar eee Pee aa 


THE ACTS: 


a ej 
ait és 
0) Ds; pe ae 


II. How the piot' was vere 
not find that ihe onal houg! 
an oath of fidelity, took am a 
either because they thought it did: 
(they would every one keep his own 
or because they thought they could aec 
plish it, though it should take wind and be 
known; but Providence so ordered it that 
was brought to light, and so as effectually to 
be brought to nought. See here, ie 

1. How it was discovered to Paul, v. 16. 
There was a youth that was related to Paul, 
his sister’s son, whose mother probably lived 
in Jerusalem ; and some how or other, we 
are not told how, he heard of their lying in” 
wait, either overheard them talking of it 
among themselves, or got intelligence from 
some that were in the plot: and he went into 
the castle, probably, as he used to do, 
attend on his uncle, and bring him what he 
wanted, which gave him a free access to him, 
and he told Paul what he heard. Note, God’ 
has many ways of bringing to light the hidden 
works of darkness ; though the contrivers of 
them dig deep to lide them from the Lord, 
can make a bird of the air to carry the ve 
(Eccl. x. 20), or the conspirators’ own tongue 
to betray them. es 

2. How it was discovered to the chief cap. 
tain by the young man that told it to Paul: 
This part of the story is’ related very parti 
cularly, perhaps because the penman was an 
eye-witness of the prudent and succes 
management of this affair, and remembere 
it with a great deal of pleasure. (1.) Paul 
had got a good interest in the officers tha 
attended, by his prudent peaceable dep 
ment. He could call one of the’ centu 5 
to him, though a centurion was one in authe 
rity, that had soldiers under him, and used ti 
call, not to be called to, and he was ready te 
come at his call (v. 17); and he desired that 
he would introduce this young man to the 
chief captain, to give in an information ol 
something that concerned the honour of th 
government. (2.) The centurion very readilj 
gratified him, v. 18. He did not sen 
common soldier with him, but went himsel 
to keep the young man in countenance, t 
recommend his errand to the chief captain 
and to show his respect to Paul: “ Paul th 
prisoner (this was his title now) called met 
him, and prayed me to bring this young ma 
to thee; what his business is I know 
but he has something to say to thee.” J 
It is true charity to poor prisoners to act for 
them as well as. to give tothem. “J 
sick and in prison, and you went on an¢ 
for me,” will pass as well in the account as 
“ T was sick and in prison, and came 
me, to visit me, or sent me a tokem.” ‘Those 
that have acquaintance and interest should 
be ready to use them for the assistance | 
those that are in distress. This centuri 
helped to save Paul’s life by this piece 
civility, which shouid engage us to be read 
to do the like when there is occasion. Open 


< 


mites 
PY ‘ 3 \ 
h for the dumb, Prov xxxi. 
soners may yet speak a good word for them. 
3.) The chief captain received the informa- 
tion with a great deal of condescension and 
tenderness, v. 19. He took the young mun by 
the hand, as a friend or father, to encourage 
him, that he might not be put out of counte- 
nance, but might be assured of a favourable 
- audience. The notice that is taken of this 
tireumstance should encourage great men 
to make themselves easy of access to the 
meanest, upon any errand which may give 
them an opportunity of dog good—to con- 
descend to those of low estate. This familiarity 
to which this Roman tribune or colonel ad- 
mitted Paul’s nephew is here upon record to 
his honour. Let no man think he disparages 
himself by his humility or charity. He went 
with him aside privately, that none might 
hear his business, and asked him, “ What is 
it that thou hast to tellme? ‘ell me wherein 
-Ican be serviceableto Paul.” It is probable 
that the chief captain was the more aplaing 
m this case because he was sensible he hai 
‘run himself into a premunire in binding 
Paul, against his privilege as a Roman citi- 
zen, which he was willing now to atone for. 
(4.) The young man delivered his errand to 
the chief captain very readily and hand- 
" somely (wv. 20, 21): “ The Jews” (he does 
" not say who, lest he should invidiously re- 
flect upon the chief priests and the elders, and 
his business was to save his uncle’s life, not 
" to accuse his enemies) “‘ have agreed to desire 
thee that thou wouldest bring down Paul 
to-morrow into the couneil, presuming that, 
| being so short a distance, thou wilt send him 
ithout a guard; but do not thou yield unto 
m, we have reason to believe thou wilt not 
then thou knowest the truth ; for there lie 
wait for him of them more than forty men, 
ho have sworn to be the death of him, aad 
now are they ready looking for a promise from 
thee, but I have happily got the start of them. 
The captain dismissed the young man 
h a charge of secrecy: See that thou teil 
9 man that thou hast shown these things unto 
, v. 22. The favours of great men are 
always to be boasted of ; and those that 
mot keep counsel are not fit to be em- 
edin business. If it should be known 
the chief captain had this information 
sht to him, perhaps they would compass 
imagine the death of Paul some other 
| way; “ therefore keep it private.” 
BS III. How the plot was defeated: The chief 
taptain, finding how implacable and invete- 


: 


fate the malice of the Jews was against Paul, 
iow restless they were in their designs to do 
a mischief, and how near he was to be- 
e himself accessory to it as a minister, 
olves to send him away with all speed out 
their reach. He received the intelligence 
horror and indignation at the baseness 
bloody-mindedness of these Jews ; and 
ed efraid lest, if he should detain Paul 


"CHAP. XXILL 


ee 
Dar ay 4 -\* 


a es 


ee ae SR eae Oe ee ee 


agamst Paul. 


ou ; 8. Those|in his castle here, wider ever so strong a 
cannot give a good gift to God’s pri-| guard, they would fird some way or other to 


compass their end notwithstanding, either 
beating the guards or burning the castle; and, 
whatever came of it, he would, if possible, 
protect Paul, because he looked upon it that 
he did not deserve such treatment. Whata 
melancholy observation is it, that the Jewish 
chief priests, when they knew of this assassi- 
nation-plot, should countenance it, and assist 
in it, while a Roman chief eaptain, purely 
from a natural sense of justice and humanity, 
when he knows it, sets himself to baffle it, 
and puts himself to a greatt deal of trouble 
to do it effectually ! 

1. He orders a considerable detachment of 
the Roman forces under his command to get 
ready to go to Cesarea with all expedition, 
and to bring Paul thither to Felix the gover- 
nor, where he might sooner expect to have 
justice done him than by the great sanhedrim 
at Jerusalem. I see not but the chief cap- 
tain might, without any unfaithfulness to 
the duty of his place, have set Paul at liberty, 
and given him leave to shift for his own 
safety, for he was never legally committed to 
his custody as a criminal, he himself owns 
that nothing was laid to his charge worthy of 
bonds (v. 29), and he ought to have had the 
samne tenderness for his liberty that he had for 
his life; but he feared that this would have 
incensed the Jews too much against him. 
Or perhaps, finding Paul to be a very extra- 
ordinary man, he was proud to have him his 
prisoner, and under his protection; and the 
mighty parade with which he sent him off 
intimates as much. Two centurions, or cap- 
tains of the hundreds, are employed in this 
business, v. 23, 24. They must get ready 
two. hundred soldiers, probably those under 
their own command, to go to Cesarea ; and 
with these seventy horse, and two hundred 
spearmen besides, which some think were the 
chief captain’s guards; whether they were 
horse or foot is not certain, most probably 
foot, as pikemen for the protection of the 
horse. See how justly God brought the 
Jewish nation under the Roman yoke, when 
such a party of the Roman army was neces- 
sary to restrain them from the most execrable 
villanies! There needed not all this force, 
there needed. not any of it, to keep Paul 
from being rescued by his friends; ten times 
this force would not have kept him from 
being rescued by an angel, if it had pleased 
God to work his deliverance that way, as he 
had sometimes done; but, (1.) The chief 
captain designed hereby to expose the Jews, 
as a headstrong tumultuous people, that 
would not be kept within the bounds of 
duty and decency by the ordinary ministers 
of justice, but needed to be awed by such a 
train as this; and, hearing how many were 1n 
the conspiracy against Paul, he thought less 
would not serve to defeat their attempt. (2.) 
God designed hereby to encourage Paul; for, , 
being thus attended, he was not only kept 


Paul sent 


safely 1n the hands of his friends, but out of 
the hands of his enemies. Yet Paul did not 
desire such a guard, any more than Ezra did 
(Ezra viii. 22), and for the same reason, be- 
cause he trusted in God’s all-sufficiency ; it 
was owing, however, to the governor’s own 
care. But he was also made considerable ; 
thus his bonds in Christ were made manifest 
all the country over (Phil. i. 13); and, so 
great an honour having been put upon them 
before by the prediction of them, it was 
agreeable enough that they should be thus 
honourably attended, that the brethren in the 
Lord might wax the more confident by his 
bonds, when they saw him rather guarded as 
the patriot of his country than guarded 
against as the pest of his conntry, and so 
great a preacher made so great a prisoner. 
When his enemies hate him, and I doubt his 
friends neglect him, then does a Roman tri- 
bune patronise him, and carefully provide, 
{1.] For his ease: Let them provide beasts, 
that they may set Paui on. Had his Jewish 
persecutors ordered his removal by ha- 
beas corpus to Cesarea, they would have 
made him run on foot, or dragged him thi- 
ther in a cart, or on a sledge, or have horsed 
him behind one of the troopers; but the 
chief captain treats him like a gentleman, 
though he was his prisoner, and orders him 
a good horse to ride upon, not at all afraid 
that he should ride away. Nay, the order 
being that they should provide, not a beast, 
but beasts, to set Paul on, we must either 
suppose that he was allowed so great a piece 
of state as to have a led horse, or more, that 
if he did not like one he might take to an- 
other; or (as some expositors conjecture) 
that he had beasts assigned him for his 
friends and companions, as many as pleased 
to go along with him, to divert him in his 
pee and to minister to him. [2.] For 

is security. They have a strict charge 


given them by their commander in chief 


to bring him safely to Felix the governor, to 
whom he is consigned, and who was supreme 
in all civil affairs among the Jews, as this 
chief captain was in military affairs. The 
Roman historians speak much of this Felix, 
as a man of mean extraction, but that raised 
himself by his shifts to be governor of Judea, 
in the execution of which office, Tacitus, Hist. 
5, says this of him: Per omnem sevitiam ac 
libidinem jus regium servili ingenio exercuit— 
He used royal power with a servile genius, and 
in connection with all the varieties of cruelty 
and lust. To the judgment of such a manas 
this is poor Paul turned over; and yet better 
so thanin the hands of Ananias the high 
priest! Now, a prisoner, thus upon his de- 
liverance by course of law, ought to be pro- 
tected as well asa prince. 

2. The chief captain orders, for the greater 
security of Paul, that he be taken away at 
the third hour of the night, which some un- 
derstand of three hours aiter sun-set, that, it 
being now soon after the feast of pentecost 


THE ACTS 


r 


=" 


ue ore as 
(that is, in the midst of s 
have the cool of the nig 
Others understand it of three 
midnight, in the third watch, about th 
morning, that they might have the day 
them, and might get out of Jerusalem 
Paul’s enemies were stirring, and so 
prevent any popular tumult, and leave 
to roar when they rose, like a lion disar 
pointed of his prey.  - : 
3. He writes a letter to Feliz the governoy 
of this province, by which he discharges him- 
self from any further care about Paul, and 
leaves the whole matter with Fehx. This 
letter is here inserted totidem verbis—ver- 
batim, v.25. It is probable that Luke the 
historian had a copy of it by him, having 
attended Paul in this remove. Now in this 
epistle we may observe, : of 
(1.) The compliments he passes w : 
governor, v. 26. He is the most sete Jo- 
vernor Feliz, this title being given him of 
course, his excellency, &e. He sends him 
greeting, wishes him all health and pre 
perity; may he rejoice, may he ever rejoice. 
(2.) The just and fair account which he gives 
him of Paul’s case: [1.] That he was one 
that the Jews had a pique against: They had 
taken him, and would have killed him; and 
perhaps Felix knew the temper of the Jews 
so well that he did not think much 
| worse of him for that, v.27. [2.] Thath 
had protected him because he was a Roman: 
““ When they were about to kill him, I came 
with an army, a considerable body of men 
and rescued him ;”’ which action for a citizer 
of Rome would recommend him to the Ro. 
man governor. [3.] That he could not w 
derstand the merits of his cause, nor what it 
was that made him so odious to the Jews, an¢ 
obnoxious to their ill-will. He took the 
proper method to know: he brought him 
forth into their council (v. 28), to be ex 
amined there, hoping that, either from tf! 
complaints or his own confessions, he shoul 
learn something of the ground of all thi 
clamour, but he found that he was accused 
| questions of their law (v.29), about the ho 
of the resurrection of the dead, v.6. Th 
chief captain was a man of sense and honc 
and had good principles in him of just 
and humanity; and yet see how sigh y 
speaks of another world, and the great thin 
of that world, as if that were a que 
which.is of undoubted certainty, and y 
both sides agreed in, except the Sadducees 
and as if that were a question only of the 
law, which is of the utmost concern to % 
mankind! Or perhaps he refers 
the question about their rituals than ab 
their doctrinals, and the quarrel he perceiyi 
they had with him was for. lessening th 
credit and obligation of their ce 
law, which he looked upon as a thin 
worth speaking of. The Romans allow 
the nations they conquered the exerci 
their own religion, and never offered 


re ee 


ves i i : CH: 


heirs upon them ;- yet, as conservators 
the public peace, they would not suffer 
em, under colour of their religion, to 
abuse their neighbours. [4.] That thus far 
_he understood that there was nothing laid to 
_ his charge worthy of death or of bonds, much 
_ less proved or made out against him. The 
_ Jews had, by their wickedness, made them- 
selves odious to the world, had polluted their 
_ own honour and profaned their own crown, 
had brought disgrace upon their church, 
_ their law, and their holy place, and then they 
ery out against Paul, as having diminished 
_ the reputation of them ; and was this a crime 
worthy of death or of bonds ? 
(3.) His referring Paul’s case to Felix 
(v. 30): “ Whenit was told me that the Jews 
laid wait for the man, to \ill him, without 
_ any legal process against him, I sent straight- 
way to thee, who art the most proper person 
_ to hear the cause, and give judgment upon 
it, and let his accusers go after him, if they 
please, and suy before thee what they have 
_ against him, for, being bred a soldier, I will 
_ never pretend to bea judge, and so farewell.” 
_ 4. Paul was accordingly conducted to 
_ Cesarea; the soldiers got him safely out of 
Jerusalem by night, and left the conspirators 
‘to consider whether they should eat and 
ink or no before they had killed Paul; and, 
if they would not repent of the wickedness 
of their oath as it was against Paul, they 
‘were now at leisure to repent of the rashness 
of it as it was against themselves ; if any of 
_ them did starve themselves to death, in con- 
sequence of their oath and vexation at their 
‘disappointment, they fell unpitied. Paul was 
conducted to Antiputris, which was, seven- 
en miles from Jerusalem, and about 
e mid-way to Cesarea, v. 31. Thence the 
two hundred foot-soldiers, and the two 
hundred spearmen, returned back to Jeru- 


ded not so strong a guard, but the horse- 
might serve to bring him to Ceesarea, and 
ould do it with more expedition; this they 
d, not only to save their own labour, but 
ir master’s charge; and it is an example 
servants, not only to act obediently ac- 
eording to their masters’ orders, but to act 
tudently, so as may be most for their 
masters’ interest. 
. He was delivered into the hands of 
ix, as his prisoner, v. 33. The officers 
resented the letter, and Paul with it, to Felix, 
d so discharged themselves of their trust. 
had never affected acquaintance or 
ciety with great men, but with the dis- 
es, wherever he came; yet Providence 
rrules his sufferings so as by them to 
ive him -an opportunity of witnessing to 
brist before great men; and so Christ had 
told concerning his disciples, that they 
| should be brought before rulers and kings for 
| his saxe, for a testimony against them, Mark 
| xii. 9. The governor enquired of what pro- 


\P, XXIV. 


judged according to our law. 


st SU Soe 2 
+ an 
f 


PR ee! eer aety 


of Tertullus, 


wince of the empire the prisoner originally 
was, and was told that he was a native of 
Cilicia, v. 34; and, (1.) He promises him a 
speedy trial (&. 35): “I will hear thee when 
thine accusers have come, and will have an ear 
open to both sides, as becomes a judge.” 
(2.) He ordered him into custody, that he 
should de kept a prisoner in Herod’s judgment- 
hall, in some apartment belonging to that 
palace which was denominated from Eerod 
the Great, who built it. There he had op- 
portunity of acquainting himself with the 
great men that attended the governor’s court, 
and, no doubt, he improved what acquaint- 
ance he got there to the best purposes. 
CHAP. XXIV. 


We left Panl a prisoner at Cesarea, in Herod’s judgment-hall, ex- 
pecting his trial to come on quickly ; for in the beginning of his 
imprisonment his affairs moved very quickly, but afterwards very 
slowly. In this chapter we have his arraignment and trial before 
Felix the governor at Cxsarea; here is, 1. The appearing of the 
prosecutors against him, and the setting of the prisoner to the 
bar, ver. 1,2. Il. The opening of the indictment against him by 
Tertullus, who was of counsel for the prosecutors, and the ag- 
grayvating of the charge, with abundance of compliments to the 
judge, and malice to the prisoner, ver. 2—8. III. The cor- 
roborating of the charge by the testimony of the witnesses, or 
rather the prosecutors themselves, ver.9. 1V. The prisoner’s 
defence, in which, with all due deference to the governor 
(ver. 10), he denies the charge, and challenges them to prove it 
(ver. 11—13), owns the truth, and makes an unexceptionable 
profession of his faith, which he declares was it that they hated 
him for (ver. 1/—16), and gives a more particular account of 
what had passed from their first seizing him, challenging them 
to specify any ill they had found in him, ver. 17—21. V. The 
adjourning of the cause, and the continuing of the prisoner in 
custody, ver. 22, 23. VI. The private conversation that was be- 
tween the prisoner and the judge, by which the prisoner hoped 
to do goud to the judge and the judge thought to get money by 
the prisoner, but both in vain, ver. 24—26. VII. Thelengthening 
out of Paul’s imprisonment for two years, till another governor 
came (yer. 27), where he seems as much neglected as there had 
been ado about him. 


ND after five days Ananias the 
high priest descended with the 
elders, and wth a certain orator 
named Tertullus, who informed the 
governor against Paul. 2 And when 
he was called forth, Tertullus began 
to accuse him, saying, Seeing that by 
thee we enjoy great quietness, and 
that very worthy deeds are done 
unto this nation by thy providence, 
3 We accept ié always, and in all 
places, most noble Felix, with all 
thankfulness. 4 Notwithstanding, 
that I be not further tedious unto 
thee, I pray thee that thou wouldest 
hear us of thy clemency a few words. 
5 For we have found this man a 
pestilent fellow, and a mover of se- 
dition among all the Jews throughout 
the world, and a ringleader of the 
sect of the Nazarenes: 6 Who also 
hath gone about to profane the tem- 
ple: whom we took, and would have 
7 But 
the chief captain Lysias came upon 
us, and with great violence took him 
away out of our hands. 8 Com- 


RI a PS ey 


sto Fe a ae oo 


The speech 
manding his accusers to come unto 
thee: by examining of whom thyself 
mayest take knowledge of al! these 
things, whereof we accuse him. 9 
And the Jews also assented, saying 
that these things were so. 


We must suppose that Lysias, the chief 
captain, when he had sent away Paul to 
Cesarea, gave notice to the chief priests, and 
others that had appeared against Paul, that 
if they had any thing to accuse him of they 
must follow him to Cesarea, and there tuey 
would find him, and a judge ready to hear 
them—thinking, perhaps, they would not 
have given themselves so much trouble; but 
what will not malice do? 

I. We have here the cause followed against 
Paul, and it is vigorously carried on. 1. 
Here is no time lost, for they are ready for a 
heanng after five days ; all other business is 
laid aside immediately, to prosecute Paul; so 
intent are evil men todo evil! Some reckon 
these five days from Paul’s being first seized, 
and with most probability, for he says here 
w. 11) that it was but twelve days since he 
came up to Jerusalem, and he had spent seven 
in his purifying in the temple, so that these 
five must be reckoned from the last of those. 
2. Those who had been his judges do 
themselves appear here as his prosecutors. 
Ananias himself the high priest, who had 
sat to judge him, now stands to inform 
against him. One would wonder, (1.) That 
he should thus disparage himself, and forget 
the dignity of his place. Shall the high 
priest turn informer, and leave all his business 
in the temple at Jerusalem, to go to be called 
as a prosecutor in’ Herod’s judgment-hall ? 
Justly did God make the priests contemptible 
ind base, when they made themselves so, 
Mal. ii. 9. (2.) That he should thus discover 
himself and his enmity against Paul! If 
men of the first rank have a malice against 
any, they think it policy to employ others 
against them, and to play least in sight 
themselves, because of the odium that com- 
monly attends it; but Ananias is not ashamed 
to own himself a sworn enemy to Paul. The 
elders attended him, to signify their concur- 
rence with him, and to invigorate the pro- 
secution; for they could not find any attorneys 
or solicitors that would follow it with so 
much violence as they desired. The pains 
that evil men take in an evil matter, their 
contrivances, their condescensions, and their 
unwearied industry, should shame us out 
of our coldness and backwardness, and our 
indifference in that which is good. é 

II. We have here the cause pleaded against 
Paul. The prosecutors brought with them a 
certain orator numed Tertullus, a Roman, 
skilled in the Roman law and language, and 
therefore fittest to be employed in a cause 
before the Roman governor, and most likely 
to gain favour. The high priest, and elders, 


THE ACTS. 


ss é SS 


though they had therr 
enough, did not think 
sharp enough, and theref 
tullus, who probably was n 
cal wit, to be of counsel 
doubt, they gave him a 
out of the treasury of the temple, todas 
had the command of, it being a cause whe 
the church was concerned and whi 
fore must not be starved. Paul is set to the 
bar before Felix the governor: He was cal 
forth, v. 2. Tertullas’s business is, on 
behalf of the prosecutors, to open the i 
formation against him, and he is aman th 
will say any thing for his fee; mere y 
tongues will do so. No cause so mist but 
can find advocates to plead it; and yet w 
hope many advocates are so just as not know- 
ingly to patronise an unrighteous cause, but 
Tertullus was none of these: his speech (@ 
at least an abstract of it, for it appears, Dy 
Tully’s orations, that the ‘Roman lawyers, on 
such occasions, used to make long harangues 
is here reported, and it is made up of a ry 
and falsehood ; it calls evil pate drei 

evil. 

1. One of the worst of men 1s — 
plauded as one of the best of ben 
only because he was the judge. Félix is re. 
presented by the historians of his own natio 
as well as by Josephus the Jew, as a very 
bad man, who, depending upon his interest 
in the court, allowed himself in all mann 
of wickadness: was a great oppressor, 
cruel, and very covetous, patronising and 
protecting assassins.—Joseph. Anti =n xX, 
cap. 6. And yet Tertullus here, in 
of the high priest and elders, and prebel 
by particular directions from them and ae. 
cording to the instructions of his brevi 
compliments him, and extols him to the sk 
as if he were so good a magistrate as never 
was the like: and this comes the worse fi 
the high pnesf and the elders, because 
had given a late instance of his enmity t 0 
their order; for Jonathan the high priest, o1 
one of the chief priests, having Gfended 
by too free an invective against the tyrann! 
of his government, he had him murd: ed b 
some villains whom he hired for that 
pose, and who afterwards did the Tike f 
others, as they were hired: Cujus facino’ 
quia nemo ultor extitit, invitati hae licenti 
sicarti multos confodiebant, alios ee all 
vatas inimicitias, alios condueti pecunia, ett 
in ipso templo—No one being found to punis 
such enormous wickedness, the assassins, e 
couraged by this impunity, stabbed seve 
persons, some from personal malice, so’ 
hire, and that even in the temple itself. 
yet, to engage him to gratify their 
against Paul, and to return them that 
ness for their kindness in pec 
they magnify him as the greatest b 
their church and nation that ever 
among them. 

(1.) They are very ready to own it (2) 

2 


2 a 


“By thee we, of the church, enjoy great quiet- 

and we look upon thee as our patron 
protector, and very worthy deeds are done, 
rom time to time, to the whole nation of the 
lews, by thy providenee—thy wisdom, .and 
eare, and vigilance.” To give him his due, 
_ he had been instrumental to suppress the in- 
‘surrection of that Egyptian of whom the chief 
‘captain spoke (ch. xxi. 38); but will the 
praise of that screen him frem the just ‘re- 
proach of his tyranny and oppression after- 
wards? See here, [1.] The unhappiness of 
great men, and a great unhappiness it 1s, to 
have their services magnified beyond mea- 
sure, and never to be faithfully told of their 
faults; and hereby they are hardened .and 
- encouraged in evil. [2.] ‘The policy of bad 


men, by flattering princes in what they do 


amiss to draw them in to do worse. ‘The 
_ bishops of Rome got themselves confirmed 
im their exorbitant church power, and have 
been assisted in persecuting the servants of 
. Christ, by flattering and caressing usurpers 
_ and tyrants, and so making them the tools of 
them malice, as the high priest, by his com- 
_ pliments, designed to make Felix here. 
- (2.) They promise to retain a gratefulisense 
of it (. 3): “We accept it always, and in all 
_ places, every where and at all times we em- 
brace it, we admire it, most noble Felix, with 
all thankfulness. We will be ready, upon 
any occasion, to witness for thee, that thou 
art a wise ‘and good governor, and very ser- 
- viceable to the country.” And, if it had been 
‘true that he’ was such a governor, it had been 
just that they should thus accept his good 
‘offices with all thankfulness. The benefits 
which we enjoy by government, especially by 
the administration of wise and good gover- 
| mors, are what we ought to be thankful for, 
| both to God and man. This is part of the 
| honour due to magistrates, to acknowledge 
quietness we enjoy under their protec- 
| tion, and the worthy deeds done by their 
"prudence. 
(3.) They therefore expect his favour in 
this cause, v. 4. ‘They pretend a great care 
“not to intrench upon his time: We will not 
Further tedious to thee ; and yet to be very 
mfident of his patience: I pray thee that 
thou wouldest hear us of thy clemency a few 
| words. All this address is only ad captan- 
“dam benevolentiam—to induce him to give 
| countenance to their cause ; and they were so 
| conscious to themselves that it would soon 
ppear to have more malice than matter in it 
at they found it necessary thus to imsinuate 
‘themselves into his favour. Every body 
knew that the high priest and the elders 
ere enemies to the Roman government, 
‘were uneasy under all the marks of that 
e, and therefore, in their hearts, hated 
x; and -yet, to gain their ends against 
l, they, by their counsel, show him all 
} respect, as they did to Pilate and Cesar 
hen they were persecuting our Saviour. 


‘ 


~ OHAP. XXIV. 


of Tertullus. 
of their people by their applauses; flattery 1s 
one thing, and true loyalty is another. 

2. One of the best of men is here accused 
as one of the worst of malefactors, only be- 
cause he was the prisoner. After a flourish 
of flattery, m which you cannot see matter 
for words, he comes to his business, and it is 
to inform his excellency concermmng the pri- 
soner at the bar; and this part of his dis- 
course 1s as nauseous for its raillery as the 
former part is for its flattery. I pity the 
man, and believe he has no malice against 
Paul, nor does he think as he speaks in 
calumniating him, any more than he did in 
courting Felix; but, as I cannot but be sorry 
that a man of wit and sense should have 
such a saleable tongue (as one calls it), so I 
cannot but be angry at those dignified men 
that had such malicious hearts as to put such 
words into his mouth. ‘Two things Tertullus 
here complains of to Felix, in the name of 
the high priest and the elders :— 

(1.) ‘That, the peace of the nation was dis- 
turbed by Paul. They could not have baited 
Christ’s disciples if they had not first dressed 
them up in the skins of wild beasts, nor have 
given them as they did the vilest of treat- 
ment if they had not first represented them 
as the vilest of men, though the characters 
they gave of them were absolutely false ana 
there was not the least colour nor foundation 
for them. Innocence, nay excellence and 
usefulness, are no fence against calumny, no, 
nor against the impressions of calumny upon 
the minds both of magistrates and multitudes 
to excite their fury and jealousy; for, be the 
representation ever so unjust, when it is en. 
forced, as here it was, with grayity and pre. 
tence of sanctity, and with assurance and 
noise, something will stick. ‘The old charge 
against God’s prophets was that they were 
the troublers of the land, and against God’s 
Jerusalem that it was a rebellious city, hurt- 
ful to kings and provinces (Ezra iv. 15, 19), 
andiagainst our Lord Jesus that he perverted 
the nation, and forbade to give tribute to 
Cesar. It is the very same against Paul 
here; and, though utterly false, is averred 
with all the confidence imaginable. They do 
not say, “‘ We suspect him to bea. dangerous 
man, and have taken him up upon that sus- 
picion ;” but, .as if the thing were past dis- 
pute, “We have found him to be so; we 
have often and long found him go ;”’ as if he 
were a traitor and rebel already convicted. 
And yet, after all, there is not a word of 
truth in this representation; but, if Paul’s 
just character be enquired into, it will be 
found directly the reverse of this. 

[1.] Paul was a useful man, anda great 
blessing to his country, aman of exemplary 
candour and goodness, obliging to all, and 
provoking to none; and yet he is here called 
a pestilent fellow (v. 5): “‘ We :have found 
him, Nowiv—pestem—the plague of the nation, 
a walking pestilence, which supposes hirn to 


nces cannot always judge of the affections! be a man of a turbulent spirit, malicious and 


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The speech THE 


ill-natured, and ‘one that threw all things in 
disorder wherever he came. They would 
have it thought that he had done more mis- 
chief in his time than a plague could do,— 
that the mischief he did was spreading and 
infectious, and that he made others as mis- 
chievous as himself,—that it was of as fatal 
consequence as the plague is, killing and 
destroying, and laying all waste,—that it was 
as much to be dreaded and guarded against 
as a plague is. Many a good sermon he had 
preached, and many a good work he had 
done, and for these he is called a pestilent 
fellow. 

[2.] Paul was a peace-maker, was a 
preacher of that gospel which has a direct 
tendency to slay all enmities, and to establish 
true and lasting peace; he lived peaceably 
and quietly himself, and taught others to do 
so too, and yet is here represented as a mover 
of sedition among all the Jews throughout all 
the world. 'The Jews were disaffected to the 
Roman government ; those of them that were 
most bigoted were most so. This Felix knew, 
and had therefore a watchful eye upon them. 
Now they would fain make him believe that 
this Paul was the man that made them so, 
whereas they themselves were the men that 
sowed the seeds of faction and sedition 
among them: and they knewit; and the 
reason why they hated Christ and his re- 
ligion was because he did not go about to 
head them in an opposition to the Romans. 
The Jews were every where much set against 
Paul, and stirred up the people to clamour 
against him; they moved sedition in all 
vlaces where he came, and then cast the blame 
anjustly upon him, as if he had been the 
mover of the sedition ; as Nero not iong after 
set Rome on fire, and then said the Chris- 
tians did it. 

[3.] Paul was a man of catholic charity, 
who did not affect to be singular, but made 
himself the servant of all for their good; and 
yet he is here charged as being a ringleader of 
the sect of the Nazarenes, a standard-bearer of 
that sect, so the word signifies. When Cyprian 
was condemned to die for being a Christian, 
this was inserted in his sentence, that he was 
auctor iniqui nominis et signifer—The author 
and standard-bearer of a wicked cause. Now 
it was true that Paul was an active leading 
man in propagating Christianity. But, First, 
It was utterly false that this was a sect; he 
did not draw people to a party or private 
opinion, nor did he make his own opinions 
their rule. True Christianity establishes that 
which is of common concern to all mankind, 
publishes good-will to men,and showsus God 
im Christ reconciling the world to himself, 
and therefore cannot be thought to take its 
rise from such narrow opinions and private 
interests as sects owe their origin to. True 
Christianity has a direct tendency to the 
uniting of the children of men, and thegather- 
ing of them together in one; and, as far 


as it obtains its just power and influence upon | 


ACTS ‘ yi, ae 
the minds of men, will mak 
quiet, and peaceable and loving, : 
way easy, acceptable, and profitable 
another, and therefore is far from b 
sect, which is supposed to lead to division 
and to sow discord. True Christianity aims 
at no worldly benefit or advantage, 
therefore must by no means be called a 
Those that espousea sect are governed in 
by their secular interest, they aim at wealth 
and honour; but the professors of Chi 
tianity are so far from this that they exp 
themselves thereby to the loss and ruin of 
that is dear to them in this world. Secondly, 
It is invidiously called the sect of the Naza- 
renes, by which Christ was represented as of 
Nazareth, whence no good thing was expected 
to arise; whereas he was of Bethlehem 
where the Messiah was to be born. Yet he 
was pleased to call himself, Jesus of Naza- 
reth, ch. xxii. 8. And the scripture has puta 
honour on the name, Matt. ii. 23. And the 
fore, though intended for a reproach, thi 
Christians had no reason to be ashamed o} 
sharing with their Master in it. Thirdly, It 
was false that Paul was the author ot 
standard-bearer of this sect; for he did ne 
draw people to himself, but to Christ—di¢ 
not preach himself, but Christ Jesus. ; 
[4.] Paul had a veneration for the temple 
as it was the place which God had chosen t 
put his name there, and had lately himsel 
with reverence attended tie temple-service 
and yet it is here charged upon him that h 
went about to profane the temple, and that hi 
designedly put contempt upon it, and violate 
the laws of it, v.6. Their proof of this faile 
for what they alleged as matter of fact w 
utterly false, and they knewit, ch. xxi. 29. 
(2.) That the course of justice against P 
was obstructed by the chief captain. [1 
They pleaded that they took him, and wot 
have judged him according to their law. ‘This 
was false ; they did not go about to judge hi 
according to their law, but, contrary to all 
law and equity, went about to deat him to 
death or to pull him to pieces, without hear- 
ing what he had to say for himself—wer 
about, under pretence of having him into| 
their court, to throw him into the hands 
ruffans that lay in wait to destroy hi 
Was this judging him according to their lay 
It is easy for men, when they know what 
they should have done, to say, this th / 
would have done, when they meant noth 
less. [2.] They reflected upon the ch 
captain as having done them an injury i 
rescuing Paul out of their hands; whe 
therein not only did him justice, but t 
the greatest kindness that could be, i 
venting the guilt they were bringing ¥ 
themselves: The chief captain Lysias 
upon us und with great violence (but rez y ne 
more than was necessary) took him out 0 uy 
hands, v. 7. . See how persecutors are enraged 
at their disappointments, which they ou y 
to be thankful for. When David in | 


aed ies pee el 
fii ae c 


assion was going upon a blcedy enterprise, 
thanked Abigail for stopping him, and 
for sending her to do it, so soon did he 
ect and recover himself. But these cruel 
en justify themselves, and reckon him their 
nemy who kept them (as David there speaks) 
om shedding blood with their own hands. 
.] They referred the matter to Felix and 
is judgment, yet seeming uneasy that they 
ere under a necessity of doing so, the chief 
aptain having obliged them to it (v. 8): “It 
as he that forced us to give your excellency 
this trouble, and ourselves too; for,” First, 
“He commanded his accusers to come to thee, 
that thou mightest hear the charge, when it 
might as well have been ended in the inferior 
court.” Secondly, “ He has left it to thee to 
‘examine him, and try what thou canst get out 
of him, and whether thou canst by his con- 
fession come to the knowledge of those things 
which we lay to his charge.” 
III. The assent of the Jews to this charge 
vhich Tertullus exhibited (v. 9): They con- 
firmed it, saying that those things were so. 1. 
Some think this expresses the proof of their 
sharge by witnesses upon oath, that were ex- 
amined as to the particulars of it, and attested 
them. And no wonder if, when they had 
found an orator that would say it, they found 
Witnesses that would swear it, for money. 
2. It rather seems to intimate the approbation 
hich the high priest and the elders gave 
to what Tertullus said. Felix asked them, 
Is this your sense, and is it all that you have 
fosay?” And they answered, “ Yes itis ;” 
nd so they made themselves guilty of all 
falsehood that was in his speech. Those 
have not the wit and parts to do mis- 
f with that some others have, that cannot 
ke speeches and hold disputes against re- 
on, yet make themselves guilty of the mis- 
fs others do, by assenting to that which 
ers do, and saying, These things are so, 
repeating and standing by what is said, to 
pervert the right ways of the Lord. Many that 
e not learning enough to plead for Baal 
et have wickedness enough to vote for Baal. 


- 10 Then Paul, after that the go- 
or had beckoned unto him to 
ak, answered, Forasmuch as I 
know that thou hast been of many 
Sa judge unto this nation, I do 
-more cheerfully answer for my- 
: 11 Because that thou mayest 
derstand, that there are yet but 
elve days since I went up to Je- 
alem for to worship. 12 And 
neither found me in the temple 
uting with any man, neither 
ng up the people, neither in the 
agogues, nor in the city: 13 
Neither can they prove the things 
lereof they now accuse me. 14 


ee 


eee ‘ « 

But this I confess unto thee, that 
after the way which they call heresy, 
so worship I the God of my fathers, 
believing all things which are written 
in the law and in the prophets: 15 
And have hope toward God, which 
they themselves also allow, that there 
shall be a resurrection of the dead, 
both of the just and unjust. 16 And 
herein do I exercise myself, to have 
always a conscience void of offence 
toward God, and toward men. 17 
Now after many years I came to 
bring alms to my nation, and offer- 
ings. 18 Whereupon certain Jews 
from Asia found me purified in the 
temple, neither with multitude, nor 
with tumult. 19 Who ought to have 
been here before thee, and object, if 
they had ought against me. 20 Or 
else let these same here say, if they 
have found any evil doing in me, 
while I stood before the council, 21 
Except it be for this one voice, that I 
cried standing among them, Touching 
the resurrection of the dead I am 
called in question by you this day. 


We have here Paul’s defence of himself, in 
answer to Tertullus’s charge, and there ap- 
pears in ita great deal of the spirit of wisdom ° 
and holiness, and an accomplishment of 
Christ’s promise to his followers that when 
they were before governors and kings, for 
his sake, it should be given them in that same 
hour what they should speak. Though Ter- 
tullus had said a great many provoking 
things, yet Paul did not interrupt him, but let 
him go onto the end of his speech, according 
to the rules of decency and the method in 
courts of justice, that the plaintiff be allowed 
to finish his evidence before the defendant 
begins his plea. And when he had done, he 
did not presently fly out into passionate ex- 
clamations against the iniquity of the times 
and the men (O tempora! O mores'—Ok the 
degeneracy of the times!) but he waited for a 
permission from the judge to speak in his 
turn, and had it. The governor beckoned to 
him to speak, v.10. And now he also may 
have leave to speak out, under the protection 
of the governor, which was more than he 
could hitherto obtain. And, when he did 
speak, he made no reflections at all upon 
Tertullus, who he knew spoke for his fee; 
and therefore despised what he said, and 
levelled his defence against those that em- 
ployed him. And here, 

I. He addressed himself very respectfully 
to the governor, and with a confidence that 
he would do him justice. Here are no 
such flattering compliments as ‘fertullus 


<i be i se as ae ra re a 


Paulis:third 
soothed, aim up with, but, which was 


more traly respectful, a profession that he | ple. 


answered for himself cheerfully, and with good 
assurance before him, looking upon him, 
though not.as one that was his friend, yetas 
one that would be fair and impartial. He 
thus expresses his expectation that he would 
be so, to engage him to be so, It was like- 
wise the language of one that was conscious 
to himself of his own integrity, and whose 
heart did not reproach him, whoever did. 
He did not stand trembling at the bar; on 
the contrary, he was very cheerful eee he 
had one to be his judge that was nota party, 
but an indifferent person. Nay, when he 
considers who his judge is, he answers the 
more cheerfully ; and why so? He does not 
say, “‘ Because I know thee to be a judge of 
inflexible justice and integrity, that hatest 
bribes, and in giving judgment fearest God, 
and regardest not man;” for he could not 
justly say this of him, and therefore would 
not say it, though it were to gain his favour 
ever so much ; Dike I the more cheerfully 
answer for myself’, b ecause I know thou hast 
been many years ajudge to this nation ; and 
this was very true, and being so, 1. He could 
say of his own knowledge that there had not 
formerly been any complaints against Paul. 
Such clamours as they raised are generally 
against old offenders; but, though he had 
long sat judge there, he never had Paul 
brought before him till now; and therefore 
he was not so dangerous a criminal as he 
was represented to be. | 2. He was well ac- 
guainted with the Jewish nation, and with 
their temper and spirit. He knew how 
bigoted they were to their own way, what 
furious zealots they were against all that did 
not comply with them, how peevish and per- 
verse they generally were, and therefore 
would make allowances for that in their 
accusation of him, and not regard that which 
he had reason to think came so much from 
party-malice. Though he did not know him, 
he knew his prosecutors, and by this might 
guess what manner of man he was. 

II. He denies the facts that he was charged 
with, upon which their character of him was 
grounded. Moving sedition, and profaning 
the temple, were the crimes for which he stood 
indicted, crimes which they knew the Roman 
governors were not accustomed to enquire 
into, and therefore they hoped that the go- 
vernor would return him back to them to be 
judged by their law, and this was all they 
wished for. But Paul desires that though he 
would not enquire into the crimes he would 
protect one that was unjustly charged with 
them from those whom he knew to be spite- 
ful and ill-natured enough. Now he would 
have him to understand (and what he said he 
was ready, if required, tc make out by wit- 
esses), 

1. That he came up to Jerusalem on par- 
pose to worship God in peace and _ holiness, 
so far was he from any design to move sedi- 


THE ae 


with the Jews, not to p 
them. 
2. That it was but es 
came up to Jerusalem, and he 
days a prisoner ;,he avas 
not be supposed that in so vt a 
could do the mischief they 
him. And, as for what he had done i 
countries, they knew | 
uncertain report, by whi 
very unfairly repr 
3. That he ad. Cemnene himself at 
salem very quietly and 
made no manner of stir. If it "been 
(as they alleged) that canner 
tion among all the , surely he: 
have been industrious to make a party 
Jerusalem: but he did not do so. Hey 
in the temple, the public ser 
there. He was in the armanoares & 
the law was read and se 
about in the city 
friends, and Pedi ta pawn in 1 
concourse; and he was a reat 
genius and an active 
could not charge him ww. 
either against the faith or, 
of the Jewish Pics Lal 
in him. of acon 


quarrel or oppose. ‘They never found | 
disputing with any man, either affronting 
learned with captious cayils or perp ex 
the weak and simple with curious. subt le 
He was ready, if asked, to give a rea 
his own hope, and to give instructio) 
others; but he never picked a que rely 
any man about his x , Ror made { 
the subject of debate, and ae Youd 
perverse dispute, which o ays 
treated of with humility, yea ey | 
meckness and love. (2.) He had nothin 
him of a turbulent .spinit: “They o 
found me raising up the people, by incens 
them against their governors in. churel 
state or suggesting to them fears < 
lousies concerning public affairs, nor 
ting them at variance one i 
sowing discord among them.” He bel 
as became a Christian and minister, 
love and quietness, and due subjectio 
lawful authority. ‘The weapons of his 
fare A ere net canna nor did he eve 
or think of such a thing. asain 
for the propagating of the gospel 
fence of the preachers of it ; though 
have made, perhaps, as strong a a 
the common people.as his adversaries, y 
never attempted it. 

4, That as to what they had changed 
with, of moving sedition in other cou 
he was wholly | innocent, and they coul 

make good the charge (. 13): 
they prove the things whereof they n ow a 
me Hereby, (1.) He maintains his 9 


e, to the nation of the Jews. 


welfare, Rom. ix. 1—3. (2.) He bemoans his 
pwn calamity, that he was accused of those 
ings which could not be proved against 
him. And it has often been the lot of very 
orthy good men to be thus injured, to have 
ings laid to their charge which they are at 
e greatest distance from and abhor the 
ought of But, while they are lamenting 
is calamity, this may be their rejoicing, 
en the testimony of their consciences con- 
rning their integrity. (3.) He shows the 
quity of his prosecutors, who said that 
ich they knew they could not prove, and 
ereby did him wrong in his name, liberty, 
ind life, and did the judge wrong too, in im- 
sing upon him, and doing what in them 
‘o pervert his judgment. (4.) He appeals 
the equity of his judge, and awakens him 
look about him, that he might not be 
m into a snare by the violence of the 
osecution. The judge must give sentence 
ndum allegata et probata—according to 
it which is not only alleged but proved, and 
lerefore must enquire, and make search, 
ad ask diligently, whether the thing be true 
ad certain (Deut. xiii. 14); he cannot other- 
ise give a right judgment. 
Til. He gives a fair and just account of 
mself, which does at once both clear him 
n crime and likewise intimate what was 


1. He acknowledges himself to be one 
yhom they looked upon as a heretic, and 
at Was the reason of their spleen against 
The chief captain had observed, and 
governor now cannot but observe, an 
fcommon violence and fury in his prose- 
tors, which they know not what to make 
but, guessing at the crime by the cry, 
clude he must needs have been a very 
man only for that reason. Now Paul 
e unriddles the matter: I confess that in 
vay which they call heresy—or a sect, so 
ip I the God of my fathers. The con- 
is in a matter of religion, and such 
ersies are commonly managed with 
ury and violence. Note, It is no new 
or the right way of worshipping God 
alled heresy; and for the best of God’s 
nts to be stigmatized and run down as 


ies. The reformed churches are called 


therefore never be driven off from 
good way by its being put into an ill 
e; for true and pure Christianity is never 
se, nor to be the worse thought of, 


spe aimee Raid eras 3! 3 
'; for when he says, They cannot 
e it, he means, The matter is not so. 
was no eremy to the public peace; he 
done no real prejudice, but a great deal 
eal service, and would gladly have done 
He was’ so 
from haying any antipathy to them that 
had the strongest affection imaginable for 
em, and a most passionate desire for their 


defence 
for its being called heresy; no, uot though - 
it be called su by the high priest and tie 
elders. 

2. He vindicates himself from this impu- 
tation. ‘They call Paul a heretic, but he ig 
not so; for, 

(1.) He worships the God of his fathers, and 
therefore is right in the object of his worship. 
He does not say, Let us go after other gods, 
which we have not known, and let us serve them, 
as the false prophet is supposed to do, Deut. 
xiii. 2. If so, they might justly call his way 
heresy, a drawing of them aside into a by- 
path, and a dangerous one; but he worships 
the God of Abraham, Isaac, and Jacob, not 
only the God whom they worshipped, but the 
God who took them into covenant with him- 
self, and was and would be called their God. 
Paul adheres to that covenant, and sets up 
no other in opposition to it. The promise 
made unto the fathers Paul preached as ful- 


filled to the children (ch. xiii. 32, 33), and so 


directed both his own devotions and those 
of others to God, as the God of their fathers. 
He also refers to the practice of ail his pious 
ancestors: I worship the same God that all 
my fathers worshipped. His religion was so 
far from being chargeable with novelty that 
it gloried in its antiquity, and in an uninter- 
rupted succession of its professors. Note, It 
is very comfortable in our worshipping God 
to have an eye to him as the God of our fa- 
thers. Our fathers trusted in him, and were 
owned by him, and he engaged to be their 
God, and the God of their seed. He approved 


| himself theirs, and therefore, if we serve him 


as they did, he will be ours; what an em. 
phasis is laid upon this, He is my father’ 
God, und I will exalt him! Exod. xv. 2. 

(2.) He believes all things which are written 
in the law and the prophets, and therefore is 
right in the rule of his worship. His religion 
is grounded upon, and governed by, the holy 
scriptures; they are his oracle and touch- 
stone, and he speaks and acts according to 
them. He receives the scriptures entire, and . 
believes all things that are there written ; 
and he receives them pure, for he says no 
other things than what are contained in 
them, as he explains himself, ch. xxvi. 22. 
He sets not up any other rule of faith or 
practice but the, scriptures—not tradition, 
nor the authority of the church, nor the in- 
fallibility of any man or company of men on 
earth, nor the light within, nor human reason; 
but divine revelation, as it is m the scripture, 
is that which he resolves to live and die by, 
and therefore he is not a heretic. 

(3.) He has his eye upon a future state, 
and is a believing expectant of that, and there- 
fore is right in the end of his worship. Those ~ 
that turn aside to heresy have a regard to 
this world, and some secular interest, but 
Paui aims to make heaven of his religion, and 
neither more norless (v. 15): “‘ I have hope 
towards God, all my expectation is from him, 
and therefore all my desire is towards hiro 


Aid “es ee ote a nn porsh 


, Ry PX? 


Paul’s thira THE 


and all my dependence upon him; my hope 
is towards God and not towards the werld, 
towards another world and not towards this. 
I depend upon God and upon his power, that 
there shall be a resurrection of the dead at the 
end of time, of all, both the just and unjust ; 
and the great thing I aim at in my religion is 
to obtain a joyful and happy resurrection, a 
share in the resurrection of the just.” Ob- 
serve here, [1.] That there shall be a resur- 
rection of the dead, the dead bodies of men, 
of all men from the beginning to the end of 
time. It is certain, not only that the soul 
does not die with the body, but that the body 
itself shail live again ; we have not only an- 
other life to live when our present life is at an 
end, but there is to be another world, which 
shall commence when this world is at an end, 
into which all the children of men must enter 
at once by a resurrection from the dead, as 
they entered into this, one after another, by 
their birth. [2.] It shall be a resurrection 
both of the just and of the unjust, the sancti- 
fied and the unsanctified, of those that did 
well, and to them our Saviour kas told us that 
it will be a resurrection of life; and of those 
that did evil, and to them that it will be a re- 
surrection of condemnation, John v. 29. See 
Dan. xii. 2. This implies that it will be a 
resurrection to a final judgment, by which all 
the children of men will be determined to 
everlasting happiness or misery in a world of 
retribution, according to what they were and 
what they did in this state of probation and 
preparation. ‘The just shall rise by virtue of 
their union with Christ as their head; the 
unjust shall rise by virtue of Christ’s do- 
minion over them as their Judge. [3.] God is 
to be depended upon for the resurrectionof the 
lead: I have hope towards God, and in God, 
that there shall be a resurrection; it shall be 
effected by the almighty power of God, in 

formance of the word which God hath 
spoken ; so that those who doubt of it betray 
their ignorance both of the scriptures and of 
the power of God, Matt. xxii. 29. [4.] The 
resurrection of the dead is a fundamental 
article of our creed, as it was also of that of 


the Jewish church. Jt is what they them. | 


selves also allow ; nay, it was the expectation 


4 
AUTS. * ss 
phets and thetr doct vere to 
their fruits. Paul was far fro 
shipwreck of a good consci 
fore it is not likely he has mac 
the faith, the mystery of which is best k 
& pure conscience. This protestation of 
is to the same purport with that which } 
made before the high priest (ch. xxiii. 1): 
have lived in all good conscience ; and this we 
his rejcicing. Observe, [1.] What was Paul 
aim and desire: To have a conscience void ¢ 
offence. Hither, First, “ A conscience ne 
offending; not informing me wrong, nor fla 
tering me, nor dealing deceitfully with me, 1 
In any thing misleading me.” Or, Second 
A conscience not offended ; it is like Job’ 
resolution, “ My heart shall not reproach me 
that is, 1 will mever give it any occasion to d 
co. Thi: is what I am ambitious of, to kee 
\ipon good terms with my own conscience 
that it may have no cause either to questic 
the gooduess of my spiritual state or to qual 
tel with me for any particular action. I ai 
us careful not to offend my conscience 2 
am not to offend a friend with whom f dai 
converse ; nay, as I am not to offend a magi 
trate whose authority I am under, and 
whom I am accountable; for conscience © 
God’s deputy in my soul.” [2.] What we 
his care and endeavour, in pursuance of thi 
“T exercise myself—doxo. I make it m 
stant business, and govern myself by this it 
tention ; I discipline myself, and live by rul 
(those that did so were called ascetics, 
the word here used), “ abstain from many 
thing which my inclination leads me to, at 
ubound in all the exercises of religion that 
most spiritual, with this in my eye, that 
may keep peace with my own conscience 
(3.] The extent of this care: First, To ; 
times: To have always a conscience void 
offence, always void of gross offence; 
though Paul was conscious to himself that 
had not yet attained perfection, and the 
that he would not do yet he did, yet he 
aunocent from the great transgression. 
of infirmity are uneasy to conscience, | 
they do not wound it, and waste it, as ] 
sumptuous sins do; and, though offence 1 
be given to conscience, yet care must be ta 


of the ancient patriarchs, witness Job’s con-| that it be not an abiding offence, but # 

fession of his faith; but it is more clearly] the renewed acts of faith and repenta 
revealed and more fully confirmed by the| matter may be taken up again quickly, 
yospel, and therefore those who believed it; however we must always exercise ourse 
ehould have been thankful to the preachers] in, and, though we come short, we must 

uf the gospel for their explications and proofs| low after. Secondly, To all things: 
of it, instead of opposing them. [5.] In all) wards God, and towards man. His ee 
our religion we ought to have an eye to the] tious care extended itself to the whole 
other world, and to serve God in all instances} duty, and he was afraid of breaking the 
with a confidence in him that there will be a| of love either to God or his neighbour. ( 
resurrection of the dead, doing all in prepara- | Science, like the magistrate, is custos” 
tion for that, and expecting our recompence | usque tabule—the guardian of each tabs 
in that. |must be very cautious that we do not 
(4.) His conversation is of a piece with his | or speak, or do any thing amiss, either 

devotion (v. 16): And herein do I exercise|God or man, 2 Cor. viii. 21. [4] 
myself, to have always a conscience void of ;ducement to it: Herein, ty rovrw, fo 
offence towards God and towards men Pro-| cause; so it may be read“ Because I 
iy 


oaverst Sayeed aaa 

r the resurrection of the dead and the life 
of the world to come, therefore I thus exer- 
cise myself.” The consideration of the future 
state should engage us to be universally con- 
scientious in our present state. 
IV. Having made confession of his faith, 
he gives a plain and faithful account of his 
case, and of the wrong done him by his per- 
secutors. Twice he had been rescued by the 
chief captain out of the hands of the Jews, 
when they were ready to pull him to pieces, 
“and he challenges them to prove him guilty 
of any crime either time. 
- 1. Inthe temple. Here they fell furiously 
upon him as an enemy to their nation and the 
temple, ch. xxi. 28. But was there any co- 
‘Jour for the charge? No, but evidence suffi- 
‘cient against it. (1.) It was very hard to 
accuse him as an enemy to their nation, when 
after long absence from Jerusalem he came to 
bring alms to his nation, money which (though 
he had need enough himself of it) he had col- 
lected among his friends, for the relief of the 
poorat Jerusalem. He not only had no ma- 
e to that people, but he had a very chari- 
table concern for them, and was ready to do 
them all good offices ; and were they his ad- 
yersaries for his love? Ps. cix. 4. (2.) It 
yas very hard to accuse him of having pro- 
faned the temple when he brought offerings 
to the temple, and was himself at charges 
therein (ch. xxi. 24), and was found purifying 
imself in the temple, according to the law 
p. 18), and that in a very quiet decent man- 
ner, neither with multitude nor with tumult. 
Though he was a man so much talked of, he 
was far from coveting to show himself when 
he came to Jerusalem, or to be crowded 
fter, but went to the temple, as much as was 
bossible, incognito. They were Jews from 
sia, his enemies, that caused him to be taken 
lotice of ; they had no pretence to make a 
mult and raise a multitude against him, for 
had neither multitude nor tumult for him. 
md as to what was perhaps suggested to 
elix that he had brought Greeks into the 
aple, contrary to their law, and the gover- 
jor ought to reckon with him for that, the 
lomans having stipulated with the nations 
fat submitted to them to preserve them in 
ieir religion, he challenges them to prove it 
{@. 19): “ Those Jews of Asia ought to have 

gen here before thee, that they might have 
sen examined, whether they had atight against 
, that they would stand by and swear to ;” 
r some that will not scruple to tell a lie 
Rave such heavings of conscience that they 
muple confirming it with an oath. 
2. In the council: “Since the Jews of 
Sia are not here to prove any thing upon 
€ done amiss in the temple, let these same 
lat are here, the high priest and the elders, 
whether they have found any evil doing 
me, OF whether I was guilty of any misde- 
n0r when I stood before the council, when 
they were ready to pull me in pieces, 
When I he there, they could not 


oo 


as: 


ul CONVETSES 


Pn 
# 


CHAP. 


a ae oe 
- ; 
XXI unth Feliz. 
take offence at any thing [ said; for all J 
said was, Touching the resurrection of the 
dead Iam called in question by you this day 
(v. 21), which gave no offence to any one but 
the Sadducees. This I hope was no crime, 
that I stuck to that which is the faith of the 
whole Jewish church, excepting those whorm 
they themselves call heretics.” 
z2 And when Felix heard these 
things, having more perfect know- 
ledge of that way, he deferred them, 
and said, When Lysias the chief cap- 
tain shall come down, I will know the 
uttermost of your matter. 23 And 
he commanded a centurion to keep 
Paul, and to let him have liberty, and 
that he should forbid none of his ac- 
quaintance to minister or come unto 
him. 24 And after certain days, 
when Felix came with his wife Dru- 
silla, which was a Jewess, he sent for 
Paul, and heard him concerning the 
faith in Christ. 25 And as he rea- 
soned of righteousness, temperance, 
and judgment to come, Felix trem- 
bled, and answered, Go thy way for 
this time; when I have a convenient 
season, I will call for thee. 26 He 
hoped also that money should have 
been given him of Paul, that he might 
loose him: wherefore he sent for him 
the oftener, and communed with him. 
27 But after two years Porcius Fes- 
tus came into Felix’ room: and Fe- 
lix, willing to show the Jews a plea- 
sure, left Paul bound. 

We have here the result of Paul’s trial 
before Felix, and what was the consequence 
of it. 

I. Felix adjourned the cause, and took 
further time to consider of it (v.22): He had 
amore perfect knowledge of that way which 
the Jews called heresy than the high priest 
and the elders thought he had. He under- 
stood something of the Christian religion ; 
for, living at Czsarea, where Cornelius, a 
Roman centurion, was, who was a Christian, 
from him and others he had got a notion of 
Christianity, that it was not such an evil 
thing as it was represented. He himselt 
knew some of that way to be honest good 
men, and very conscientious, and therefore 
he put off the prosecutors with an excuse: 
“< When the chief captain shall come down hi- 
ther, Iwill know the uttermost of your matter 
or I shall know the truth, whether this Paul 
did go about to raise sedition or no; you are 
parties, he is an indifferent person. Either 
Paul deserves to be punished for raising the 
tumult, or you do for doing it yoursclves 
11—VI. 


nto 
“ ’ 
ort se 


ee 2 


»- 
if 


Paul converses 
and then charging it upon him; and I will 
hear what he says, and determine accord- 
ingly between you.” Now, 1. It was a dis- 
appointment to the hizh priest and the elders 
that Paul was not condemned, or remitted to 
their judgment, which they wished for and 
expected. But thus sometimes God restrains 
the wrath of his people’s enemies by the 
agency, not of their friehds, butof such as are 
strangers to them. And though they be so, 
if they have but some knowledge of their way, 
they cannot but appear for their protection. 
2. It was an injury to Paul that he was not 
released. Felix ought to have avenged him 
of his adversaries, when he so plainly saw 
there was nothing but malice in the prosecu- 
tion, and to have delivered him out of the 
hand of the wicked, according to the duty of 
pn judge, Ps. Ixxxil. 4. But he was a judge 
that neither feared God nor regarded man, and 
what good could be expected from him? It 
1s a wrong not only to deny justice, but to 
delay it. 

IJ. He detained the prisoner in custody, 
and would not take bail for him ; else here at 
Ceesarea Paul had friends enough that would 
gladly have been his security. Felix thought 
aman of sucha public character as Paul was 
had many friends, as well as many enemies, 
and he might have an opportunity of obliging 
them, or making a hand of them, if he 
did not presently release him, and yet did 
show him countenance; and therefore, 1. 
He continued him a prisoner, commanded a 
centurion or captain to keep him, v. 23, He 
did not commit him to the common jail, but, 
beimg first made an army-prisoner, he shall 


still be so. 2. Yet he took care he should | faith in Christ, reasoned (for Paul was alway: 


he a prisoner at large—in libera custodia ; 
his keeper must let him have liberty, not 
bind him nor lock him up, but make his 
confinement as easy to him as possible; let 
him have the liberty of the castle, and, per- 
haps, he means liberty to take the air, or go 
abroad upon his parole: and Paul was such 
an honest man that they might take his word 
for his return. The high priest and the 
elders grudged him his life, but Felix gene- 
rously allows him a sort of liberty; for he 
had not those prejudices against him and his 
way that they had. He also gave orders 
that none of his friends should be hindered 
from coming to him; the centurion must 
not forbid any of his acquaintances from mi- 
nistering to him; and a man’s prison is as it 
were his own house if he has but his friends 
about him. 

IJI. He had frequent conversation with 
him afterwards in private, once particularly, 
not jong after his public trial, v. 24, 25. Ob- 
serve, 

1, With what design Felix sent for Paul. 
He had a mind to have some talk with him 
concerning the faith in Christ, the Christian 
religion; he had some knowledge of that 
way, but he desired to have an account of it 
from Paul, who was so celebrated a preacher 


THE ACTS. 


* y wore atk 
of that faith, above th 
would enlarge their knowlec 
course with men of their own) 
those that would be acquainted 1 
profession should consult those that e: 
the knowledge of it; and therefore Felix ha 
a mind to talk with Paul more freely than he 
could in open court, where he observed Pau 
upon his guard, concerning the faith a 
Christ ; and this only to satisfy his curiosit 
or rather the curiosity of his wife D 
who was a Jewess, daughter of 
Agrippa, that was eaten of worms. 
educated in the Jewish religion; she was more 
inquisitive concerning the Christian religion 
which pretended to be the perfection of that, 
and desired to hear Paul discourse of it. Bu 
it was no great matter what religion she wa 
of; for, whatever it was, she was a reproac! 
and scandal to it—a Jewess, but an adul- 
teress ; she was another man’s wife when Felis 
took her to be his wife, and she lived 
him in whoredom and was noted for an im. 
pudent woman, yet she desires to hear con- 
cerning the faith of Christ. Many are fon 
of new notions and s ions in religion, 
and can hear and speak of them with p 
sure, who yet hate to come under the powel 
and influence of religion, can be content t 
have their judgments informed but not thei 
lives reformed. i 
2. What the account was which Paul gay ve 
him of the Christian religion; by the idea h 
had of it, he expected to be amused with 
mystical divinity, but, as Paul represents it 
to him, he is alarmed with a practical di 
vinity. Paul, being asked concerning # 


a rational preacher) concerhing righteousness 
temperance, and judgment to come. It 

probable that he mentioned the peculia 
doctrines of Christianity concerning th 
death and resurrection of the Lord Jesu 
and his being the Mediator between God as 
man; but he hastened to his application, i 

which he designed to A to the 
consciences of his hearers. - 
‘ (1.) He discoursed with clearness an 
warmth of righteousness, temperance, Gi 
judgment to come: and here he showed, [1.), 
That the faith in Christ is designed to ene} 
force upon the children of men the gr 
laws of justice and temperance. The gr 
of God teacheth us to live soberly and rigl 
eously, Tit. ii. 12. Justice and tempere 

were celebrated virtues among the heath 
moralists; if the doctrine Paul prea 
which Felix has heard of as proc 
liberty, will but free him from an oblig 
to these, he will readily embrace it: “ 
says Paul, “it is so far from doing so 
strengthens the obligations of those s 
laws ; it binds all under the highest per 
to be honest in all their Bie and to r 
der to all their due; to. deny themselves, and 
to keep under the body, and bring it into. sub- 
jection.” 'The world and the flesh beingm 


baptism renounced, all our pursuits of | 
world and all our gratifications of the de- 
s of the body are to be under the regula- 
ms of religion. Paul reasoned of righteous- 
ss and temperance, to convmce Felix of his 
inrighteousness and intemperance, of which 
ie had been notoriously guilty, that, seeing 
he odiousness of them, and his obnoxious- 
jess to the wrath of God for them (Eph. v. 6), 
ie might enquire concerning the faith of 
Shrist, with a resolution to embrace it. [2.] 
That by the doctrine of Christ is discovered 
us the judgment to come, by the sentence 
f which the everlasting state ofall the child-| 
en of men will be finally and irreversibly 
etermined. Men have their day now, Felix 
th his; but God’s day is coming, when 
ery one shall give account of himself te God, 
he Judge of all. Paul reasoned concerning 
is; that is, he showed what reason we 
ve to believe that there is a judgment to 
ome, and what reason we have, in consider- 
tion thereof, to be religious. 
(2.) From this account of the heads of 
’aul’s discourse we may gather, [1.] ‘That 
Paul in his preaching had no respect to per- 
ions, for the word of God, which he preached, 
las not: he urged the same convictions and 
structions upon the Roman governor that 
ie did upon other people. [2.] That Paul 
nm his preaching aimed at the consciences of 
len, and came close to them, sought not to 
lease their fancy nor to gratify their curiosity, 
nt led them to a sight of their sms anda 
ense of theirdutyandinterest. [3.] That Paul 
eferred the serving of Christ, and the sav- 
of souls, before his own safety. He lay 
the mercy of Felix, who had power (as Pilate 
aid) to crucify him (or, which was as bad, to 
leliver him back to the Jews), and he had 
wer io release him. Now when Paul had 
ear, and had him in a good humour, he 
d a fair opportunity of ingratiating him- 
i with him, and obtaining a release, nay, 
d of incensing him against his prosecutors : 
on the contrary, if he disobliged him, 
d put him out of humour, he might do 


oll 


Felix and Drusilla were such hard- 
sinners that it was not at all likely they 
d be brought to repentance by Paul’s 
ehiug, especially under such disadvan- 
and yet Paul deals with them as one 
did not despair of them. Let the watch- 
lan give fair warning, and then’ they have 
ered their own souls, though they should 
vail to deliver the souls they watch for. 
What impressions Paul’s discourse made 
his great but wicked man: Felix trem- 
Bor yevopevoc—being put into a fright, | 
a terror to himself, a magor-missabib, 
ir, Jer. xx. 3,4. Paul never trem- | 


himself a great diskindness by it; but he is 
‘negligent of these considerations, and |; 


XXIV. "trembles. 
bled before him, but he was made to tremble 
before Paul. “If this be so, as Paul says, 
what will become of. me in another world * 
If the unrighteous and intemperate will be 
condemned in the judgment to come, I am 
undone, for ever undone, unless I lead a new 
course of life.” We donot find that Drusilla 
trembled, though she was equally guilty, for 
she was a Jewess, and depended upon the 
ceremonial law, which she adhered to the ob- 
servance of, to justify her; but Felix for the 
present could fasten upon nothing to pacify 
his conscience, and therefore trembled. See 
here, (1.) The power of the word of God 
when it comes with commission ; it is search- 
ing, it is startling, it can strike a terror into 
the heart of the most proud and daring sin- 
ner, by setting his sins in order before him, and 
showing him the terrors of the Lord. (2.) 
The workings of natural conscience ; when it 
is startled and awakened, it fills the soul 
with horror and amazement at its own de- 
formity and danger. Those that are them- 
selves the terror of the mighty in the land of 
the liwing have hereby been made a terror to 
themselves. A prospect of the judgment to 
come is enough to make the stoutest heart te 
tremble, as when it comes indeed it will make 
the mighty men and the chief captains to call 
in vain torocks und mountains to shelter them. 

4. How Felix struggled to get clear of 
these impressions, and to shake off the terror 
of his cenvictions ; he did by them as he did 
by Paul’s prosecutors (v. 25), he deferred 
them ; he said, Go thy way for this time, when 
T have a convenient season I will call for thee. 
(1.) He trembled and that was all. Paul’s 
trembling (ch. ix. 6), and the jailer’s (ch. xvi: 
29), ended in their conversion, but this. of 
Felixdid not. Many-are startled by the word 
of God who are not effectually changed by it. 
Many are in fear of the consequences of sin, 
and yet continue in love and league with sin. 
(2.) He did not fight against his convictions, 
nor fly in the face of the word or of the 
preacher of it, to be revenged on them for 
making his conscience fly in his face; he did 
not say to Paul, as Amaziah to the prophet, 


‘Forbear, why shouldst thou be smitten? He 
ent upon doing good, at least discharg—}did not threaten him with a closer confine- 
is duty. [4.] That Paul was willing to|ment, or with death, for touching him (as 
pains, and run hazards, in his work, even | John Baptist did Herod) in the sore place. 
e there was little probability of doing, But, (3.) He artfully shifted off his convictions 


by putting off the prosecution of them to 
another time. He has nothing to object 
against what Paul has said; it is weighty and 
worth considering. But, like a sorry debtor, 
he begs a day; Paul has spent himself, and 
has tired him and his lady, and therefore, 
“Go thy way for this time—break off here, _ 
business calls me away; but when I have u 
convenient season, and have nothing else to do, 
I will call for thee, and hear what thou hast 
further to say.” Note, [1.] Many lose all 
the benefit of their convictions for want of 
striking while the ironis hot. If Felix, now 
that he trembled, had but asked, as Paul and 


eT eee ee ee a 
5 ce shgaae 


7 


Pau?’s trial 
the jailer lid when they trembled, What 
shall I do? he mght have been brought to 
the faith of Christ, and have been a Felix 
indeed, happy for ever; but, by dropping his 
convictions now, he lost them for ever, and 


‘himself with them. [2.] In the affairs of 


our souls, delays are dangerous ; nothing is 
of more fatal consequence than men’s putting 
off their conversion from time to time. ‘They 
will repent, and turn to God, but not yet; the 
matter is adjourned to some more convenient 
season, when such a business or affair is com- 
passed, when they are so much older; and 
then convictions cool and wear off, good pur- 
poses prove to no purpose, and they are 
more hardened than ever in their evil way. 
Felix put off this matter to a more convenient 
season, but we do not find that this more con- 
venient season ever came; forthe devil cozens 
us of all our time by cozening us of the pre- 
sent time. The present season is, without 
doubt, the most convenient season. Behold, 
now is the accepted time. To-day if you will 
hear his voice. 

IV. After all, he detained him a prisoner, 
and left him so, when two years after he was 
removed from the government, v. 26, 27. 
He was convinced in his conscience that 
Paul had done nothing worthy of death or of 


bonds, and yet had not the honesty to release 


him. To little purpose had Paul reasoned 
with-him about righteousness, though he 


‘then trembled at the thought of his own 


iniquity, who could thus persist in such a 
palpable piece of injustice. But here we are 
told what principles he was governed by 
herein; and they were such as make the 
matter yet much worse. 1. The love of 
money. He would not release Paul because 
he hoped to make his market of him, and 
that.at length his friends would make a purse 
to purchase his liberty, and then he would 
satisfy his conscience by releasing him when 
he could withal satisfy his covetousness by 
it; but he cannot find in his heart to do his 
duty as a judge, unless he can get money by 
it: He hoped that money would have been 
given him of Paul, or somebody for him, and 
then he would have loosed him, and set him 
at liberty. In hopes of this, he detains him 
a prisoner, and sends for him the oftener, 
and communes with him ; not any more about 
the faith of Christ (he had had enough of 
that, and of the judgment to come; Paul 
must not return to those subjects, nor go on 
with them), but about his discharge, or ran- 
som rather, out of his present captivity. He 
cannot for shame ask Paul what he will give 
him te release him, but he sends for him to 
fee] his pulse, and gives him an opportunity 
to ask what he would take to release him. 
And now we see what became of his promise 
both to Paul and to himself, that he would 
hear more of Christ at some other convenient 
season. Here were many seasons convenient 
enough to have talked that matter through, 
but nothing is done in it; all his husivess 


THE ACTS. 


Se 2 i 


now is to get money a 
knowledge of Christ by 
just with God to say cone 
trifle with their convictions, < 
can have the grace of God at comman 
they please, My Spirit shall no mor 
with them. When men will not hear Go 
voice to-day, while it is called, to-day, t 
heart is commonly hardened by the deceit} 
ness of sin. Paul was but a poor man hi 
self, silver and gold he had none to give, 
purchase his liberty; but Felix knew the 
were those who wished well to him who w 
able to assist him. He having lately ¢ 
lected a great deal of money for the por 
saints to relieve them, it might also he ¢ 
pected that the rich saints should contrib 
some to release him, and I wonder it was x 
done. Though Paul is to be commend 
that he would not offer money to Felix, n 
beg money of the churches (his great 
generous soul disdained both), yet I kn 
not whether his friends are to be commend 
nay, whether they can be justified, in 1 
doing it for him. They ought to have so 
cited the governor as pressingly for him | 
his enemies did against him: and if a g 
was necessary to make room for them (as § 
lomon speaks) and to bring them befo 
great men, they might lawfully have brou, 
it. I ought not to bribe a man to do 
unjust thing, but, if he will not do me ju 
tice without a fee, it is but doing my. 
justice to give it to him; and, if they mig! 
do it, it was a shame they did not do it. © 
blush for them, that they would let such 
eminent and useful man as Paul lie in | 
jail, when a little money would have fetch 
him out, and restored him to his usefuln 
again. The Christians here at Czesar 
where he now was, had parted with th 
tears to prevent his going to the prison ( 
xxi. 13), and could they not find in th 
hearts to part with their money to help 
out? Yet there might be a providence 
God in it; Paul’s bonds must be for the fi 
therance of the gospel of Christ, and the 
fore he must continue in bonds. Howey 
this will net excuse Felix, who ought toh 
released an innocent man, without dema 
ing or accepting any thing for it: the juc 
that will not do right without a bri 
no doubt do wrong for a bribe. 2. 
pleasing. Felix was recalled from his 
vernment about two years after this, | 
Porcius Festus was put in his place, 4 
one should have expected he would ha 
least concluded his government with 
of justice, the release of Paul, but 
not ; he left Paul bound, and the reas 
given is because he was willing te 
Jews a pleasure. Though he would na 
ver him to death, to please them, yet he C1 
continue him a prisoner rather than 
them; and he did it in hope hereby to 
for the many offences he had done aga 
them. He did not think Paul had ¢ 


4 


\ a aigned rw 


ourt, for detaining him so long in custody, 
against all law and equity; but lie was 
jealous of the high priest and elders, that they 
vould be his accusers to the emperor for the 
wrongs he had done them, and therefore 
hopes by gratifying them in this matter to 
‘stop their mouths. ‘hus those who do some 
base things are tempted to do more to screen 
‘themselves and bear them out. If Felix had 
‘not injured the Jews, he needed not to have 
done this to please them; but, when he had 
done it, it seems he did not gain his point. 
‘The Jews, notwithstanding this, accused him 
o the emperor, and some historians say he 
‘was sent bound to Rome by Festus; and, if 
_ so, surely his remembering how light he had 
made of Paul’s bonds would help to make 
his own chain heavy. Those that aim to 
please God by doing good will have what 
they aim at; but so will not those that seek 
to please men by doing evil. 
CHAP. XXV. 


Some think that Felix was turned out, and Festus succeeded him, 
" quickly after Paul’s imprisonment, and that the two years men- 
tioned in the close of the foregoing chapter are to be reckoned 
_ from the beginning of Nero’s reign; but it seems more natural 
to compte them from Paul’s being delivered into the hands of 
_ Felix. However, we have here much the saine management of 

_ Paul’s case as we had in the foregoing chapter; cognizauce is 
here taken-of it, I. By Festus the governor ; it is brought before 
_ him by the Jews, ver. 1—3. The hearing of it is appointed to 
he, not at Jerusalem, as the Jews desired, out at Cesarea, ver. 
_ 4—6. The Jews appear against Paul and accuse him (ver. 7), 
_ but he stands upon his own innocency (ver. 8); and to avoid 
_ the removing of the cause to Jerusalem, to which he was pressed 
_ toconsent, he at length appeals to Cesar, ver.9—12. II. By 
_ king Agrippa, to whom Festus relates his case (ver. 13—21), and 
Agrippa desires he might have the hearing of it himself, ver. 22. 
| The court is accordingly set, and Paul brought to the bar 
_ (ver. 23), and Festus opens the cause (ver. 24—27), to introduce 
_ Paul’s defence in the next chapter. 


| .7 OW when Festus was come into 
4 N the province, after three days he 
ascended from Cesarea to Jerusalem. 
f the Jews informed him against 
aul, and besought him, 3 And de- 
red favour against him, that he 
would send for him to Jerusalem, 
Jaying wait in the way to kill hinf. 4 
But Festus answered, that Paul should 
be kept at Ceesarea, and that he him- 
elf would depart shortly thither. 5 
‘Let them therefore, said he,. which 
“among you are able, go down with me, 
and accuse this man, if there be any 
wickedness in him. 6 And when he 
had tarried among them more than 
ten days, he went down unto Cesa- 
Tea; and the next day sitting on the 
idgment seat commanded Paul to be 
ought. 7 And when he was come, 
e Jews which came down from Je- 
Tusalem stood round about, and laid 
_ Many and grievous complaints against 
Paul, which they could not prove. 
hile he answered for himself, 


ey) i 


\ « 


i =~ 7 
before Hestits, 


est or inclination to complain of him at | Neither against the law of the Jews, 


neither against the temple, nor yet 
against Cesar, have I offended anv 
thing at all.. 9 But Festus, willing 
to do the Jews a pleasure, answered 
Paul, and said, Wilt thou go up to 
Jerusalem, and there be judged of 
these things before me? 10 Then 
said Paul, I stand at Cesar 's judg- 
ment seat, where I ought to be judg- 
ed : to the Jews have I done no wrong, 
as thou very well knowest. 11 For 
if I be an offender, or have committed 
any thing worthy of death, I refuse 
not to die: but if there be none of 
these things whereof these accuse me, 
no man may deliver me unto them. 
I appeal unto Cesar. 12 Then Fes- 
tus, when he had conferred with the 
council, answered, Hast thou appealed 
unto Cesar? unto Cesar shalt thou go. 
We commonly say, “ New lords, new laws, 
new customs ;” but here was a new governor, 
and yet Paul had the same treatment from 
him that he had from the former, and no 
better. Festus, like Felix, is not so just to 
him as he should have been, for he does not 
release him ; and yet not so unjust to him as 
the Jews would have had him to be, for he 
wili not condemn him to die, nor expose him 
to their rage. Here is, 
I. The pressing application which the high 
priest and other Jews used with the governor 
to persuade him to abandon Paul; for to 


2 Then the high priest and the chief| send him to Jerusalem was in effect to 


abandon him. 1. See how speedy they were 
in their applications to Festus concerning 
Paul. As soon as ever he had come into the 
province, and had taken possession of the 
government, into which, probably, he was 
installed at Czesarea, within three days he went 
up to Jerusalem, to show himself there, and 
presently the priests were upon him to pro- 
ceed against Paul. He staid three days at 
Cesarea, where Paul was a prisoner, and we 
do not find that in that time Paul made any 
application to him to release him, though, no 
doubt, he could have made good friends, 
that he might hope to have prevailed by, 
but as soon as ever he comes up to Jeru- 
salem the priests are in all haste to make an 
interest with him against Paul. See how rest- 
less a thing malice is. Paul more patiently 
bears the lengthening out of his imprison- 
ment than his enemies do the delay of his 
prosecution even to the death. 2. See how 
spiteful they were in their application. They 
informed the governor against Paul (v. 2) be- 
fore he was brought upon a fair trial, that so 
they might, if possible, prejudge the cause 
with the governor, and make him a party 
who was to be the judge. But this artifice, 


A Pe a eee 


Paul’s trial 


though base enough, they could not confide 
in; for the governor would be sure to hear 
him himself, and then all their informations 
against him, would fall to the ground; and 
therefore they form another project much 
more base, and that is to assassinate Panl 
These in- 
human hellish methods, which all the world 
profess at least to abhor, have these per- 
secutors recourse to, to gratify their malice 
against the gospel of Christ, and this too 
Tantum 
religio potuit suadere malorum—Such was 


before he came upon his trial. 


under colour of zeal for Moses. 
their dire religious zeal. 3. See how specious 
the pretence was. 


great deal of labour, and looked most reason- 
able, because he was charged with having 
profaned the temple at Jerusalem, and it is 
usual for criminals to be tried in the court 
where the fact was committed; but that 
which they designed was to way-lay him as 
he was brought up, and to murder him upon 
the road, supposing that he would not be 
brought up under so strong a guard as he was 
sent down with, or that the officers that were 
to bring him up might be bribed to give 
them an opportunity for their wickedness. 
It is said, They desired favour against Paul. 
The business of prosecutors is to demand 
justice against one that they suppose to be a 
eriminal, and, if he be not proved so, it is as 
much justice to acquit him as it is to con- 
demn him if he be. But to desire favour 
agarast a prisoner, and from the judge too, 
who ought to be of counsel for him, is a very 
impudent thing. . The favour ought to be for 
the prisoner, in favorem vite—to favour his 
life, but here they desire it against him. 
They will take it as a favour if the governor 
will but condemn Paul, though they can 
prove no crime upon him. 

Il. The governor's resolution that Paul 
shall take his trial at Caesarea, where he now 
is, v. 4,5. See how he manages the pro- 
secutors. 1. He will not do them the kind- 
ness to send for him to Jerusalem; no, he 
gave orders that Paul should be kept at 
Cesarea. It does not appear that he had 
any suspicion, much less any certain informa- 
tion, of their bloody design to murder him by 
the way, as the chief captain had when he 
sent him to Czesarea (ch. xxiii. 30); but 
perhaps he was not willing so far to oblige 
the high priest and his party, or he would 
maintain the honour of his court at Czsarea 
and require their attendance there, or he was 
not willing to be at the trouble or charge of 
bringing Paul up; whatever was his reason 
for refusing it, God made use of it asa means 
of preserving Paul out of the hands of his 
enemies. Perhaps now they were more care- 
ful to keep their conspiracy secret than they 
had been before, that the discovery of it 
mizhkt not be now, as it was then, the defeat 


ee ACTS 


Now that the governor 
was himself at Jerusalem they desired he 
would send for Paul thither, and try him 
there, which would save the prosecutors a 


brought before him that was of consequ 


judging the tribes of Israel. 


e.7 


is & 


- it. But 
ring it to light, he 1 
once! = zc to nought, b 
heart of the governor, “for. C 
reasons, not to remove Paul to Jerusalen 
God is not tied to one method, in worki 
out salvation for his people. He pred uf 
the designs against them to be concez 
and yet not suffer them to be accomplish 
and ean make even the each 7 cand 
great men to serve his graciou 
Yet he will do them the justi fae to. 
they have to say,against Paul, if they wi 
down to Czesanea, / appear ny 
there - “Let those among you who are 
able in body and purse for sucha j jeumney af 
able in mind and tongue to manage the p 
secution—let those among you who are ft 
be managers, go down with me, and acci 
this man; or, those who are competent y 
nesses, who are able to prove 
criminal upon him, let them go iy i 
their evidence, if there be amy such wicks 
ness in him as you charge upon 
Festus will not take it for Peal as they 
desire he should, that there is wickedness im 
hin, till it is proved upon him,.and he | 
been heard in his own defence ; but, if he be 
guilty, it lies upon them to prove him so. _ 
III. Paul’s trial before Festus. Festus staid 
at Jerusalem about ten days, and then went 
down to Cesarea, and the nigepcattars, sam S 
likely, in his retinue ; for he said they sh 
go down with him ; and, since wil are 


eager in the prosecution, he is 
cause should be first called; and, t 
may hasten home, he will despatch 1 it the m 
day. Expedition in administering jnsiees 
very commendable, d more haste 
not made than good speed. Now. here 
have, 1. The court set, and the ae r 
called to the bar. Festus sat in the judg 
seat, as he used to do when any cause 


s) } 


and he commanded Paul to be brought, and 
to make his appearance, v. 6. Christ, to en- 
courage his disciples and keep up their spi 
under such awful trials of their courage 
this was to Paul, promised them that the 
should come when they should sit on t 
hibi heir charg a 
secutors exhibiting their c es 
prisoner (v. 7): The Jews stood round a 
which intimates that they were many. rd 
how are they increased that trouble me! 
intimates also that they were u om 
they stood by one another, and resolved t 
hold gents and that they were in 
upon the prosecution, and eager in clamou ring 
against Paul. They stood round about, 
possible, to fnghten the judge into a com- 
pliance with their malicious design, oy) 
least, to frighten the prisoner, and to put hit 
out of countenance ; but in vain: he hi 
just and strong an assurance'to be 
by them. They compassedme about li 
but they are quenched as the:fire sf thorns 


. emeedt 


brought many und grievous accusations 
st Paul, so it should be read. They 
ed him with high crimes and misde- 
ors. The articles of impeachment were 
y, and contained things of a very hemous 
aature. They represented him to the court 
as black and odious as their wit and malice 
could contrive; but when they had opened 
the cause as they thought fit, and came to 
2 evidence, there they failed: they could not 
ove what they alleged against him,for it was 
alse, and the complaints were groundless 
unjust. Either the fact was not as they 
sened it, orthere was no fault init; they laid 
his charge things that he knew not, nor they 
either. It is no new thing for the most ex- 
lent ones of the earth to have all manner 
evil said against them falsely, not only an 
e sony of the drunkards, and upon the seat 
he scornful, but even before the judgment- 
. 3. The prisoner’s insisting upon his 
m vindication, v. 8. Whoever reproaches 
, his own heart does not, and therefore 
own tongue shall not; though he die, he 
not remove his integrity from him. When 
me to his turn to speak for himself, he 
sted upon his general plea, Not guilty : 
her against the law of the Jews, nor against 
‘temple, nor yet against Cesar, have I of- 
led any thing at all. (1.) He had not 
ated the law of the Jews, nor taught any 
ctrine destructive of it. Did he make void 
elaw by faith? No, he established the law. 
aching: Christ, the end of the law, was no 
mee against the law. (2.) He, had not 
faned the temple, nor put any contempt 
a upon the temple-service ; his helping 
) set up the gospel temple did not at all 
nd against that temple which was a type 
(3.) He had not offended against 
,nor his government. By this it ap- 
that now his cause being brought be- 
the government, to curry favour with 
overnor and that they might seem 
nds to Cesar, they had charged him with 
instances of disaffection to the present 
3 powers, which obliged him to purge 
self as to that matter, and to protest that 
S no enemy to Cesar, not so much as 
were who charged him with being so. 
Paul’s appeal to the emperor, and the 
on of it. This gave the cause a new 
Whether he had before designed it, 
ether it was a sudden resolve upon the 
provocation, does not appear; but 
| puts it into his heart to do it, for the 
ging about of that which he had said to 
, that he must bear witness to Christ at 
2, for there the emperor’s court was, ci. 
11. We have here, GSE 
The proposal which Festus made to Paul 
.and take his trial at. Jerusalem, v. 9. 
was willing to do the Jews a pleasure, 
ned to. gratify the prosecutors rather than 
oner, as far as he could go with safety 
one that was a citizen of Rome, and 


>. When they stood round about him, |therefore asked him whether he 


ave : defence. 
would be 
willing to go up to Jerusalem, and clear him- 
self there, where he had been accused, ana 
where he might have his witnesses ready to 
vouch for him and confirm what he said. He 
would not offer to turn him over to the high 
priest and the sanhedrim, as the Jews would 
have had him; but, Wilt thou go thither, and 
be judged of these things before me? The pre- 
sident, if he had pleased, might have orderea 
him thither, but he would not do it without 
his own consent, which, if he could have 
wheedled him to give it, would have taken off 
the odium of it. In suffering times, the pru- 
dence of the Lord’s people is tried as well as 
their patience; being sent forth therefore as 
sheep in the midst of wolves, they have need 
to be wise as serpents. 

2. Pauls refusal to consent to it, and his 
reasons for it. He knew, if he were remove2 
to Jerusaicm, notwithstanding the utmost 
vigilance of the president, the Jews would 
find some means or other to be the death of 
him ; and therefore desires to be excused, and 
pleads, (1.) That, as a citizen of Rome, it was 
most proper for him to be tried, not only by 
the president, but in that which was properly 


his court, which sat at Czsarea: I stand at 


Cesar’s judgment-seat, where I ought to be 
judged, in the city which isthe metropolis of 
the province. The court being held in Ce- 
sar’s name, and by his authority and commis- 
sion, before one that was delegated by him, 
it might well be saidto be his judgment seat, 
as, with us, all writs run in the name of the 
sovereign, in whose name all courts are held 
Paul’s owning that he ought to be judged at 
Czsar’s judgment-seat plainly proves that 
Christ’s ministers are not exempted from the 
jurisdiction of the civil powers, but ought to 
be subject to them, as far as they can with 
a good conscience ; and, if they be guilty of 
areal crime, to submit to their censure; if 
inpocent, yet to submit to their enquiry, and 
to clear themselves before them. (2.) That, 
as a member of the Jewish nation, he had 


/done nothing to make himself obnoxious to 


them: To the Jews have Idone no wrong, as thou 
very well knowest. It very well becomes those 
that. are innocent to plead their innocency, 
and to insist upon it; it isadebt we owe to 
our own good name, not only not to bear 
false witness against ourselves, but to main- 
tain our own integrity against those who bear 
false witness against us. (3.) That he was 
willing to abide by the rules of the law, and 
to let that take its course,v. 11. If he be 
guilty of any capital crime that deserves 
death, he will not offer either to make resist- 
ance or to make his escape, will neither flee 
from justice nor fight with it: “‘Irefuse not to 
die, but will accept of the punishment of 
my iniquity.” Not that all who have com- 
mitted any thing worthy of death are obliged 
to accuse themselyes, and offer themselves to 


eres but, when they are accused and 


rought to justice, they ougnt to submit, and 


Paul appeals 
to say both God and the government are 
righteous ; as itis necessary that some should 
be made examples. But, if he be innocent, 


as he protests he is, “If there be none of | tf he had not appealed to Cesar—that, by 


these things whereof these accuse me,—if the 
prosecution be malicious and they are re- 
solved to have my blood right or wrong,—no 
man may deliver me unto them, no, not the 
governor himself, without palpable injustice ; 
for it is his business as much to protect the 
innocent as to punish the guilty;” and he 
claims his protection. 

3. His appealing to court. Since he is con- 
tinually in danger of the Jews, and one attempt 
made after another toget him into their hands, 
whose tender mercies were cruel, he flies to 
the dernier resort—the last refuge of oppressed 
innocency, and takes sanctuary there, since 
he cannot have justice done him in any other 
way: “I appeal unto Cesar. Rather than be 
delivered to the Jews” (which Festus seems 
inclined to consent to) ‘‘let me be delivered 
to Nero.” When David had divers times 
narrowly escaped the rage of Saul, and con- 
cluded he was such a restless enemy that he 
should one day perish by his hands, he came 
to this resolution, being in a manner com- 
pelled to it, There is nothing better for me than 
to take shelter in the land of the Philistines, 1 
Sam. xxvii. 1. So Paul here. But it is a 
hard case that a son of Abraham must be 
forced to appeal to a Philistine, to a Nero, 
from those who call themselves the seed of 
Abraham, and shall be safer in Gath or Rome 
thanin Jerusalem. How is the faithful city 
become a harlot ! 

V. The judgment given upon the whole 
matter. Paul is neither released nor con- 
demned. His enemies hoped the cause would 
be ended in his death; his friends hoped it 
would be ended in his deliverance; but it 
proved neither so nor so, they are both dis- 
appointed, the thing is left as it was. It is 
an instance of the slow steps which Provi- 
dence sometimes takes, not bringing things 
to an issue so soon as we expect, by which 
we are often made ashamed both of our hopes 
and of our fears, and are kept still waiting on 
God. The cause had before been adjourned 
to another time, now to another place, to an- 
other court, that Paul’s tribulation might work 
patience. 1. The president takes advice upon 
the matter: He conferred with the council— 
pera Tov cvpBovriov, not with the council of 
the Jews (that is called cuvédpiov), but with 
his own counsellors, who were always ready 
to assist the governor with their advice. In 
multitude of counsellors there is safety ; and 
judges should consult both with themselves 
and others before they pass sentence. 2. He 
determines to send him to Rome. Some think 
Paul meant not an appeal to Cesar’s person, 
but only to his court, the sentence of which 
he would abide by, rather than be remitted 
to the Jew’s council, and that Festus might 
have chosen whether he would have sent him 
to Rome, or, at least, whether he would have 


THE ACTS a 


a. 


Joinel issue with him upot 
it should seem, by what raged 
xxvi. 32), that he might have been set at lib 


, 


course of the Roman law, a Roman citi 
might appeal at any time to a superior cou 
even to the supreme, as causes with us ar 
removed by certiorari, and criminals by h 
beas corpus, and as appeals are often mi 
to the house of peers. Festus, therefor 
either of choice or of course, comes to fl 
resolution: Hast thou appealed unto Cesar 
Unto Cesar thou shalt go. He found the 
was something very extraordinary in th 
case, which he was therefore afraid of givin 
judgment upon, either one way or other, an 
the knowledge of which he thought would 
an entertainment to the emperor, and there 
fore he transmitted it to his cognizance. | 
our judgment before God those that by j 
tifying themselves appeal to the law, to fl 
law they shall go, and it will condemn then 
but those that by repentance and faith appe 
to the gospel, to the gospel they shali go, an 
it will save them. ; 
13 And after certain days kir 
Agrippa and Bernice came unto Ca 
sarea to salute Festus. 14 And whe 
they had been there many days, Fe! 
tus declared Paul’s cause unto ft 
king, saying, There is a certain mé 
left in bonds by Felix: 15. Abe 
whom, when I was at Jerusalem, #] 
chief priests and the elders of fh 
Jews informed me, desiring io ha 
judgment against him. 16 To who 
I answered, It is not the manner Of] 
the Romans to deliver any man 
die, before that he which is accus 
have the accusers face to face, | 
have licence to answer for hims 
concerning the crime laid against hi 
17 Therefore, when they were co 
hither, without any delay on the m 
row I sat on the judgment seat, a 
commanded the man to be brought 
forth. 18 Against whom when | 
accusers stood up, they brought no 
accusation of such things as I 51 
posed: 19 But had certain questi 
against him of their own superstiti 
and of one Jesus which was d 
whom Paul affirmed to be alive. — 
And because I doubted of such man 
ner of questions, I asked him whet 
he would go to Jerusalem, and’ 
be judged of these matters. 21 Bu 
when Paul had appealed to be resery 
ed unto the hearing of Augustus, 


4 : re re ee 
4 aT fey 


anded him tob. kept till I might 
send him to Cesar. 22 Then Agrippa 
said unto Festus, I would also hear 
the man myself. To morrow, said he, 
thou shalt hear him. 23 And on the 
morrow, when Agrippa was come, and 
Bernice, with great pomp, and was 
entered into the place of hearing, with 
the chief captains, and principal men 
the city, at Festus’ commandment 
Paul was brought forth. 2 And 


een, 
KF 
x 


| 


lye see this man, about whom all th 


rying that he ought not to live an 


send him. 26 Of whom I have no 
‘certain thing to write unto my lord. 
Vherefore I have brought him forth 
ore you, and specially before thee, 
‘0 king Agrippa, that after examina- 
on had, I might have somewhat to 
Tite. 27 For it seemeth to me un- 
easonable to send a prisoner, and not 
hal to signify thecrimes /aid against 


e have here the preparation that was 
lade for another hearing of Paul before 
Agrippa, not in order to his giving 
ment upon him, but in order to his 
Iving advice concerning him, or rather only 
gratify his curiosity. Christ had said, 
erning his followers, that they should be 
ht before governors and kings. %n the 
rmer part of this chapter Paul was brought 
e Festus the governor, here before 
grippa the king, for a testimony to both. 
€ is, 
‘The kind and friendly visit which king 
a made to Festus, now upon his 
ming into the government in that province 
13): After certain days, king Agrippa 
to Cesarea. Here is a royal visit. 
8s usually think it enough to send their 
sadors to congratulate their friends, 
it here was a king that came himself, that 
ade the majesty of a prince yield to the 
action of a friend; for personal con- 
is the most pleasant among friends. 


e, 
Who the visitants were. (1.) King 
ppa, the son of that Herod (surnamed 
PPe) who killed James the apostle, and 
umself eaten of worms, and great grand- 


of Herod the Great, under whom Christ 


7 La ass > 
' =f ash ie fo 5, x , z 
rt > ye cae i ee s lt Stat; . “ ? 


CHAP. XXV. 


estus said, King Agrippa, au all 
|men which are here present with us, | 


multitude of the Jews have dealt with 
e, both of Jerusalem, and also here, 


, fe oiok ee Ne LST 


to Festue 


was born. Josephus calls this Agrippa the 
younger ; Claudius the emperor made hire 
king of Chalcis, and tetrarch of Trachonitis 
and Abylene, mentioned Luke iii. 1. The - 
Jewish writers speak of him, and (as Dr 
Lightfoot tells us) among other things relate 
this story of him, “‘That reading the law 
publicly, in the latter end of the year of re- 
lease, as was enjoined, the king, when he 
came to those words (Deut. xvii. 15), Thou 
shalt not set a stranger king over thee, who is 
not of thy brethren, the tears ran down his 
cheeks, for he was not of the seed of Israel, 
which the congregation observing, cried out. 
Be of good comfort, king Agrippa, thon art 
our brother; for he was of their religion, 
though not of their blood.” (2.) Bernice 
came with him. She was his own sister, 
now a widow, the widow of his uncle Herod, 
king of Chalcis, after whose death she lived 


Y | with this brother of hers, who was suspected 
longer. 25 But when I found that i! 


had committed nothing worthy of 
th, and that he himself hath ap- 
ed to Augustus, I have determined 


to be too familiar with her, and, after she 
was a second time married to Polemon king 
of Cilicia, she got to be divorced from him, 
and returned to her brother king Agrippa. 
Juvenal (Sat. 6) speaks of a diamond ring 
which Agrippa gave to Bernice, his incestu- 
ous sister :— 


i Berenices 
In digito factus pretiosior ; hunc dedit olim 
Barbarus inceste, dedit hunc Agrippa soror . 


That far-famed gem which on the finger glow’d 
Of Bernice (dearer thence), bestowed 
By an incestuous brother.—Grirrorp. 


And both Tacitus and Suetonius speak of a 
criminal intimacy afterwards between her and 
Titus Vespasian. Drusilla, the wife of Felix, 
was another sister. Such lewd people were 
the great people generally in those times! 
Say not that the former days were better. 

2. What the design of this visit was: 
they came to salute Festus, to give him joy of 
his new promotion, and to wish him joy in 
it; they came to compliment him upon his 
accession to the government, and to keep 
up a good correspondence with him, that 
Agrippa, who had the government of Galilee, 
might act in concert with Festus, who had 
the government of Judea; but it is probable 
they came as much to divert themselves as te 
show respect to him, and to share in the en- 
tertainments of his court, and to show their 
fine clothes, which would do vain people no 
good if they did not go abroad. 

II. The account which Festus gave to king 
Agrippa of Paul and his case, which he gave. 

1. To entertain him, and give him some 
diversion. It was a very remarkable story, 
and worth any man’s hearing. not only as it 
was surprising and entertaining, but, if it 
were truly and fully told, very instructive 
and edifying; and it would be particularly 
acceptable to Agrippa, not only because he 
was a judge, and there were some points of 
law and practice in it well worth his notice, 
but much more as he was a Jew, and there 
were some points of religion in it much mere 
deserving his cognizance. 


“eo Rite We” de a a eA ts SY Sy 
Pa Nas 


Agrippa s visit THE ACTS (¢ * 
2. To have his aavice. Festus was but) being dilatury, for as soon | 
aewly come te be a judge, at least to be a|come (and we are sure they 
judge inthese parts,and therefore wasdiffident | without any delay, on the moi 
of himself and of his own ability, and willing | brought on the cause. He had Jj ise 
to have the counsel of those that were older | him in the most solemm manner: He sat 
and more experienced, especially in a matter | the judgment-seat, as they used tc do 
that had so much difficulty in it as Paul’s| weightier causes, while those that were of 
case seemed to have, and therefore he de-| small moment they judged de plano—upo 
clared it to the king. Let us now see the|even ground. He called a great court on pur 
particular account he gives to king Agrippa| pose for the trial of Paul, that the sentenc 
concerning Paul, v. 14—21. _, | might be definitive, and the cause ended. _ 
(1.) He found him a prisoner when he] (5.) That he was extremely disappointe 
came into the government of this provimce;|in the charge they brought against hi 
and therefore could not of his own know-| (v.18, 19): When the accusers stood up agai 
ledge give an account of his cause from the| him, and opened their indictment, they bre 
beginning: There is a certain man left in| no accusations of such things as I supposed. 
bonds by Felix ; and therefore, if there were| [1.] He supposed by the eagerness 
any thing amiss in the first taking of him| their prosecution, and their urging it th 
into custody, Festus is not to answer for that, | upon the Roman governors one after anoth 1 
for he found him in bonds. When Felir,| First, That they had something to accus 
io do the Jews a pleasure, left Paul bound him of that was dangerous either to privat 
though he knew him to be innocent, he knew} property or the public peace,—that the 
not what he did, knew not but he might fall; would undertake io, prove him a robber, or 
mto worse hands than he did fall into. though } murderer, or a rebel against the Romar 
they were none of the best. i power,—that he had been in arms to heat 
(2.) That the Jewish sanhedrim were ¢x-|sedition,—that if he were not that Egy; 
tremely set against him: “The chief priests | who lately made an uproar, and commande 
and the elders informed me against him as a, party, of cut-throats, as the chief captai 
dangerous man, and not fit to live, and de-] supposed him to be, yet he was one of th 
sired he might therefore be condemned to|icame kidney. Such were the outcries againt 
die.” These being great pretenders to reli-|the primitive Christians, so loud, so fier 
gion, and therefore to be supposed men of | that the standers-by, who judged of them 
honour and honesty, Festus thinks he ought | these outeries, could not but conclude thei 
to give credit to them; but Agrippa knows | the worst of men; and to represent them | 
them better than he does, and therefore|was the design of that clamour, as it w 
Festus desires his advice in this matter. against our Saviour. Secondly, That th 
(3.) That he had insisted upon the Roman |had something to accuse him of that wa 
law m favour of the prisoner, and would not| cognizable in the Roman courts, and whi 
condemn him unheard (v. 16): “‘Jt is not the | the governor was properly the judge of 
manner of the Romans, who herein govern | Gallio expected (ch. xviii. 14); otherwise 
themselves by the law of nature and the,|was absurd and ridiculous to trouble hi 
fundamental rules of justice, to deliwer any | with it, and really an affront to him. 
man to die, to grant him to destruction” (so| [2.] But to his great surprise he find 
the word is), “to gratify his enemies with | matter is neitherso nor so;_ they had ce 
his destruction, before the accused has the| questions against him, instead of proofs a 
aceusers face to face, to confront their testi-] evidences against him. The worst they h 
mony, and have both licence and time given| to say against him was disputable wh 
him to answer for himself.” He seems to! itwas acrime or no—moot-points, that 
upbraid them as if they reflected upon the| bear an endless debate, but had no tender 
Romans and their government in asking such | to fasten any guilt upon him, questions fi 
a thing, or expecting that they would con-| for the schools than for the judgment-se 
demn a man without tryig him: ‘“No,”| And they were questions of their own sup 
says he, “I would have you to know, what-| stition, so he calls their religion ; or, rat 
ever you may allow of among yourselves, the | so he calls that part of their religion whi 
Romans allow not of such a piece of injustice | Paul was charged with doing dam 2 
among them.” Audi et alteram partem—|'The Romans protected their ae 
Hear the other side, had become a proverb | ing to their law, but not their sw 
among them. This rule we ought to be|mor the tradition of their elders. 
governed by in our private censures in com-| great question, it seems, was concer 
mon conversation; we must not give men| Jesus that was dead, whom Paul q 
bad characters, nor condemn their words and| be alive. Some think the supersti 
actions, till we have heard what is to be said| speaks of was the Christian religion, wi 
in their vindication. See John vii. 51. Paul preached, and that he had the same 
(4.) That he had brought him upon his| tion of it that the Athenians had, that it 
tal, according to the duty of his place, v. 17.| the mtroducing of a new demon, ever 
‘That he had been expeditious in it, and the} See how slightly this Roman speaks oi 
prosecu‘ors had no reason to complain of his} and of his death and resurrection, and 


a 


* 


* = B a 


it 


ah a 4 aah 
i. pale 2 he CHAP, 
iadisioes the Jews and the 


ar Tatenashes the: Messiah pro- 
ae oe of of his being 
e Messiah, his resurrection se a the dead, 
as apie eros no more than this, There was 
‘one Jesus that was dead, and Paul affirmed 
he was alive. In many causes issueis joined 
upon this whether such a person 
hat has been long absent be living or dead, 
and fs are brought on both sides ; and 
‘Festus will have it thought that this is a mat- 
‘ter of no more moment. Whereas this Je- 
sus, whom he prides himself in being thus 
ignorant of, as if he: were below his notice, is 
iesthest-was. dead, and is alive, and lives for 
evermore, and has the keys of hell and of death, 
Rev. i. 18. What Paul affirmed concerning 
s, that he is alive, is a matter of such 
vas importance that if it be not true we are 


Be) ey Ties therefore he had proposed to 
aul that the cause might be adjourned to 
the Jewish courts, as best able to take 
cog ance of an affair of this nature (v. 20): 
“ Beeause I doubted of such manner of ques- 
tions, and thought myself unfit to judge of 
I did not understand, J asked him 
hether hewould go. to Jerusalem, appear be- 
fore the great sanhedrim, and there be judged 
of these matters.’ He would not force him 
to it, but would be glad if Paul would con- 
to it, that he might not have his con- 
ce burdened with a cause of this nature. 
G ) That Paul had chosen rather to remove 
$ cause to Rome than to Jerusalem, as ex- 
pectine fairer play from the emperor than 
a the priests : “ He appeaied to be reserved 
Cihe hearing of Augustus (v. 21), having 
other way to stop proceedings here in 
inferior court; and therefore I com- 
a 1 him to be kept a close prisoner till I 
night mort him to Cesar, for I did not see 
use to refuse his appeal,, but rather was 
ased ef ‘ 
WL. The bringing of him before Agrippa, 
hat he might have the hearing of his cause. 
The king desired it @. 22): “I thank 
for your account of him, but I would also 
ear the man myself.” Agrippa knows more 
lis matter, of the cause and of the per- 
_ than Festus does; he has heard of Paul, 
L knows of what vast concern this question 
which Festus makes such a jest of, wuether 
be alive or no. And nothing would 
him more than to hear Paul. Many 
— think it below them to take cogni- 
of the matters of religion, except they 
them like themselves in the judg- 
at. Agrippa would not for all the 
¢ have gone to a meeting to’ hear Paul 
+h, any more than Herod to hear Jesus ; 
Sed they are both glad to have them 
before them, only to satisfy their cu- 
. Perhaps desired to hear 
imself, that he night be in a capacity 
him a kindness, and yet did him none, 
t some’ credit upon him. , 


eT] 


| Christ! 


hou os 5 a Ne ee eee BRE eS 
Ao ¥ ae a4 ’ 


XXV. before Agrippa. 

2. Festus granted it: To-morrow thou shalt 
hear him. ‘There was a good promis in 
ths, for the encouragement of Paul, who 
seemed buried alive in nis imprisonment, and 
deprived of all opportunities of doing good. 
We know not of any of his epistles that bore 
date from his prison at Czsarea. What op- 
portunity he had of doing good to his friends 
that visited him, and perhaps to a little con- 
gregation of them that visited him every 
Lord’s-day, was but a low and narrow sphere 
of usefulness, so that he seemed to be thrown 
by as a despised broken vessel, in which there 
was no pleasure ; but this gives him an op- 
portunity of preaching Christ to a great con- 
gregation, and (which is more) to. a congrega- 
tion. of greatones. Felix heard him in private 
concerning the faith of Christ. But Agrippa 
and Festus agree he shall be heard in public. 
And we have reason to think that his sermon 
in the next chapter, though it might not be 
so instrumental as some other of his sermons 
for the conversion of souls, redounded as 
much.to the honour Christ and Christianity 
as any sermon he ever preached in his life. 

3.. Great preparation was made for it (v. 23). 
The next day there was a great appearance ia 
the place of hearing, Paul and his cause being 
much talked of, and the more for their being 
mauch talked against. 

(1.) Agrippa and Bernice took this oppor 
tunity to show themselves in state, and te 
make a figure, and perhaps for that end de- 
sired the occasion, that they might see and 
be seen ; for they came with great pomp, richly 
dressed, with gold and pearls, and costly 
array; with a great retinue of footmen in 
rich liveries, which made a splendid show, 
and dazzled the eyes of the gazing crowd. 
They came pera woe gavzaciac—with 
great fancy, so the word is. Note, Great 
pomp is but great fancy. It neither adds 
any real excellency, nor gains any real re- 
spect, but feeds a vain humour, which 
wise men would rather mortify than gratify. 
It is but a show, a dream, a fantastical t thing 
(so the word signifies), superficial, ard it pas- 
sethaway. And the pomp of this appearance 
would put one for ever out of conceit with 
pomp, when the pomp which Agrippa and 
Bernice appeared in was, [1.] Stained by 
their lewd characters, and all the beauty ot 
it sullied, and all virtuous people that knew 
them could not but contemn them in the 
midst of all this pomp as vile persons, Ps. xv. 
4. [2.] Outshone by the real glory of the 
poor prisoner at the bar. What was the ho- 
nour of their fine clothes, compared with 
that of his wisdom, and grace, and holiness, 
his courage and constancy in suffering for 
His bonds in so good a cause were 
more glorious than their chains of gold, and 
his guards than their equipage. Who wouid. 
be fond of worldly pomp that here sees so 
bad a woman loaded with it and so gooda 
man loaded with the reverse of it? 

(2.), The chief captains and principal men 


: 


The speech 


of the city took this opportunity to pay their 
respects to Festus and to his guests. It an- 
swered the end of a ball at court, it brought 
the fine folks together in their fine clothes, 
and served for an entertainment. It is pro- 
bable that Festus sent Paul notice of it over- 
night, to be ready for a hearing the next 
morning before Agrippa. And such confi- 
dence had Paul in the promise of Christ, that 
it should be given him in that same hour what 
he should speak, that he complained not of 
the short warning, nor was put into confu- 
sion by it. Iam apt to think that those who 
were to appear in pomp perplexed themselves 
more with care about their clothes than Paul, 
who was to appear as a prisoner, did with 
care about his cause; for he knew whom he 
had believed, and who stood by him. 

IV. The speech with which Festus intro- 
duced the cause, when the court, or rather 
the audience, was set, which is much to the 
same purport with the account he had just 
now given to Agrippa. 1. He addressed 
himself respectfully to the company: ‘‘ King 
Agrippa, and all men who are here present with 
us. He speaks fo all the men—zrayrec avdpsec, 
is if he intended a tacit reflection upon 
Bernice, a woman, for appearing in a meeting 
of this nature; he does not refer any thing 
to her judgment nor desire her counsel] ; but, 
“All you that are present that are men (so 
the words are placed), I desire you to take 
cognizance of this matter.” The word used 
s that which signifies men in distinction 
from women; what had Bernice to do here? 
2. He represents the prisoner as one that the 
Jews had a very great spite against ; not only 
the rulers, but the multitude of them, both at 
Jerusalem and here at Cesarea, cry out that 
he ought not to live any longer, for they think 
he has lived too long already, and if he live 
any longer it willbeto do more mischief. They 
could not charge him with any capital crime, 
but they wanted to have him out of the way. 
3. He confesses the prisoner’s innocency ; 
and it was much for the honour of Paul and 
his bonds that he had such a public acknow- 
ledgment as this from the mouth or his 
judge (v. 25): I found that he had committed 
nothing worthy of death. Upona full hearing 
of the case, it appeared there was no evidence 
at all to support the indictment: and there- 
fore, though he was inclinable enough to 
favour the prosecutors, yet his own con- 
science brought in Paul not auilty. Andwhy 
did he not discharge him then, for he stood 
upon his deliverance? Why, truly, because 
he was so much clamoured against, and he 
feared the clamour would turn upon himself 
if he should release him. It is a pity but 
every man that has a conscience should have 
courage to act according to it. Or perhaps 
Decause there was so much smoke that he 
concluded there could not but be some fire, 
which would appear at last, and he would 
detain him a prisoner in expectation of it. 
4, He acquaints them with the present state 


THE ACTS. 


of the case, that the pris 
the emperor himself (w j 
honour upon his own cause, 4s | 

not unworthy the cognizance of the 
men), and that he had admitted his appea 
I have determined to send him. And thus tk 
cause now stood. 5. He desires their assist 
ance in examining the matter calmly an 
impartially, now that there was no danger 6 
their being interrupted, as he had been witl 
the noisiness and outrage of the prose r 
—that he might have at least such an ir 
into the cause as was necessary to his stai 
it to the emperor, v. 26, 27. (1.) He tho 
it wnreasonable to send a pri » especiall 
so far as Rome, and not withal to signify the 
crimes laid against him, that the matter migh 
be prepared as much as possible, and put ii 
a readiness for the emperor’s determination 
for he is supposed to be a man of great busi- 
ness, and therefore every affair must be lait 
before him in as little compass as possible 
(2.) He could not as yet write any thing ce r 
tain concerning Paul; so confused were th 
informations that were given in against him 
and so inconsistent, that Festus could mak 
nothing at allof them. He therefore desir 
Paul might thus be publicly examined, 
he might be advised by them what to e 
See what a great deal of trouble and vexatiox 
those were put to, and to what delay, nai 
and to what hazard, in the administration ¢ 
public justice, who live at such a distane 
from Rome, and yet were subject to the e 
peror of Rome. The same was this n 
of ours put to (which is about as far distan 
from Rome the other way) when it was 
ecclesiastical affairs subject to the pope 
Rome, and appeals were upon all occasiol 
made to his court; and the same misc 
and a thousand worse, would those 
upon us who would again entangle us in 
yoke of bondage. 


CHAP. XXVI. 


We left Paul at the bar, and Festus, and Agrippa, and Bers 
and all the great men of the city of Cvsarea, upon the bene 
about it, waiting to hear what he had to say for himself. 
in this chapter we have, 1. The account he gives of himself 
answer to the calumnies of the Jews. And in this, 1. His hur 
address to king Agrippa, and the compliment he pa: q 
him, ver. 1—3. 2. His account of his origin, and eduey 
profession as a Tharisee, and his adherence still to 
was then the main article of his creed, in distinction 
Sadducees, the “ resurrection of the dead,” however 
he had since departed from it, ver. 3—8. 3. Of his 
the Christian religion, and the professors of it, in the 
of his time, ver. 9—11, 4. Of his miraculous conversion t 
faith of Christ, ver. 12—}6. 5. Of the commission he re 
from heaven to preach the gospel to the Gentiles, ver. 17,1} 
Of his proceedings pursuant to that commission, w! 
given this mighty offence to the Jews, ver. 19—2l. — 
doctrine which he had made it his business to p 
Gentiles, which was so far from destroying the law 
phets that it showed the fulfilling of both, ver. 22, 23. 
remarks that were made upon his apology. 1. ies 
never heard a man talk so madly, and slighted 
ver. 24. In auswer to him, he denies the charge, and 
king Agrippa, ver. 25—27. 2. King Agrippa, being 
and particularly deait with, thinks he never heard a man 
more rationally and convincingly, and owns himself alm 
convert (ver. 28), and Paul heartily wishes him so, ver. 29 
They all agreed that he was an innocent man, that he ou 
set at liberty, and that it was a pity he was provol 
bar in his own door by appealing to Cesar, ver, 30 


HEN Agrippa said unto P 
Thou art permitted to s 


| 


r thyself. Then Paul stretched 
rth the hand, and answered for 
iself : 
king Agrippa, because I shall answer 
for myself this day before thee touch 
ing all the things whereot I am 
accused of the Jews: 3 Especiaily 


all customs and questions which are 
‘among the Jews: wherefore I be- 
-seech thee to hear me patiently. 4 
My manner of life from my youth, 
which was at the first among mine 
‘own nation at Jerusalem, know all 
the Jews; 5 Which knew me from 
the beginning, if they would testify, 
hat after the most straitest sect of 
our religion I lived a Pharisee. 
‘And now I stand and am judged for 
the hope of the promise made of God 
unto our fathers: 7 Unto which 
promise our twelve tribes, instantly 
serving God day and night, hope to 
me. For which hope’s sake, king 
Acrippa, I am accused of the Jews. 
8 Why should it be thought a thing 
credible with you, that God should 
taise the dead? 9 I verily thought 
with myself, that I ought to do many 
things contrary to the name of Jésus 
f Nazareth. 10 Which thing I also 
did in Jerusalem: and many of the 
ints did I shut up in prison, having 
Teceived authority from the chief 
iests ; and when they were put to 
ath, I gave my voice against them. 
And I punished them oft in every 
synagogue, and compelled them to 
Dlaspheme; and being exceedingly 
“Mnad against them, I persecuted them 
n unto strange cities. 
Agrippa was the most honourable person 
the assembly, having the title of king be- 
ed upon him, though otherwise having 
only the power of other governors under the 
eror, and, though not here superior, yet 
nior, to Festus; and therefore, Festus hay- 
opened the cause, Agrippa, as the mouth 


the court, intimates to Paul a licence given 
a to speak for himself, v: 1. 


rthose are not the most forward to speak 
£ are best prepared to speak and speak 
‘This was a favour which the Jews would 
1 allow him, or not without difficulty; but 
Agrippa freely gives it to him. And Paul’s 


Do CHAP 'K) 


because I know thee to be expert in| 


Pr Re ee NL ee len 


defence. 
| he needed no advocate, no Tertullus, to speak 
‘for him. Notice is taken of his gesture: 


| He stretchea Jorth his hand, as one that was 


2 1 think myself happy, | 


under no consternation at all, but had per- 
fect freedom and command of himself ; it aiso 
intimates that he was in earnest, and expected 
their attention while he answered for himself. 
Observe, He did not insist upon his having 
appeaied to Czesar as an excuse for being 
silent, did not say, “I will be examined no 
more till I come to the emperor himself ;” but 
cheerfully embraced the opportunity of 
doing honour to the cause he suffered for. 
If we must be ready to give a reason of the 
hope that is in us to every man that asketh us, 
much more to every man in authority, 1 Pet. 
i. 15. . Now in this former part of the 
speech, 

I. Paul addressed himself with a very 
particular respect to Agrippa, v. 2,3. He 
answered cheerfully before Felix, because he 


6 | knew he had been many years ajudge to that 


nation, ch. xxiv. 10. But his opinion of 
Agrippa goes further. Observe, 1. Being 
accused of the Jews, and having many base 
things laid to his charge, he is glad he has 
an opportunity of clearing himself; so far is 
he from imagining that his being an apostle 
exempted him from the jurisdiction of the 
civil powers. Magistracy is an ordinance of 
God, which we have all benefit by, and there- 
fore must all be subject to. 2. Since he is 
forced to answer for himself, he is glad it is be- 
fore king Agrippa, who, being himself a pro- 
selyte to the Jewish religion, understood all 
matters relating to it better than the other 
Roman governors did: I know thee to be ex- 
pert in all customs and questions which are 
among the Jews. It seems, Agrippa was a 
scholar, and had been particularly conversant 
in the Jewish learning, was expert in the 
customs of the Jewish religion, and knew the 
nature of them, and that they were not de- 
signed to be either universal or perpetual. 
He was expert also in the questions that 
arose upon those customs, in determining 
which the Jews themselves were not all of a 
mind. Agrippa was well versed in the scrip- 
tures of the Old-Testament, and therefore 
could make a better judgment upon the con- 
troversy between him and the Jews concern- 
ing Jesus being the Messiah than another 
could. Itis an encouragement to a preacher 
to have those to speak to that are intelligent, 
and can discern things that differ. When 
Paul says, Judge you what I say, yet he 
speaks as to wise men, 1 Cor. x. 15. 3. He 
therefore begs that he would hear him 


D Paul was| patiently, paxpoOipwc—with long suffering. 
silent till he had this liberty allowed him ;} Paul designs a long discourse, and begs that 


Agrippa will hear him out, and not be weary ; 
he designs a plain discourse, and begs that 
he will hear him with mildness, and not be 
angry. Paul had some reason to fear that as 
Agrippa, being a Jew, was well versed in the 


se was so good that he desired no more | Jewish customs, and therefore the more com- 
to have liberty to speak for himself; | petent judge of his cause, so he was soured 


Paul's fifth 


in some measure with she Jewish leaven, 
and therefore prejudiced against Paul as the 
apostle of the Gentiles; he therefore says 
this to sweeten him: I beseech thee, hear :ne 
patiently. Surely the least we can expect, 
when we preach the faith of Christ, is to be 
heard patiently. 

II. He professes that though he was hated 
and branded as an apostate, yet he still ad- 
hered to all that good which he was first edu- 
cated and trained up in;_ his religion was 
always built upon the promise of God made 
unto the fathers ; and this he still built upon. 

1. See here what his religion was in his 
youth: His manner of life was well known, v. 
4,5. He was not indeed born among his 
own nation, but he was bred among them at’ 
Jerusalem Though he had of late years 
been conversant with the Gentiles (which had 
given great offence to the Jews), yet at his 


-setting out in the world he was intimately 


acquainted with the Jewish nation, and en- 
tirely in their interests. His education was 
neither foreign nor obscure; it was among 
his own nation at Jerusalem, where religion 
and learning flourished. All the Jews knew 
it, all that could remember so long, for Paul 
made himself remarkable betimes. Those 
that knew him from the beginning could testify 
for him that he was a Pharisee, that he was 
not only of the Jewish religion, and an ob- 
server of all the ordinances of it, but that he 
was of the most strict sect of that religion, 
most nice and exact in observing the institu- 
tions of it himself, and most rigid and criti- 
cal in imposing them upon others. He was 
not only called a Pharisee, but he lived a 
Pharisee. All that knew him knew very 
well that never any Pharisee conformed more 
punctually to the rules of his order than he 
did. Nay, and he was of the better sort of 
Pharisees ; for he was brought up at the feet 
of Gamaliel, who was an eminent rabbi of 
the school or house of Hillel, which was in 
much greater reputation for religion than the 
school or house of Samai. Now if Paul was 
a Pharisee, and lived a Pharisee, (1.) Then 
he was a scholar, a man of learning, and not! 
an ignorant, illiterate, mechanic; the Phari- 
sees knew the law, and were well "versed in it, 
and in the traditional expositions of it. It 
was a reproach to the other apostles that they | 
had not had an academical education, but were 
bred fishermen, ch. iv. 13. Therefore, that 
the unbelieving Jews might be left without 
excuse, here is an apostle raised up that had 
sat at the feet of their most eminent doctors. 
(2.) Taen he was a moralist, a man of vir- 
tue, and nota rake or loose debauched young 
man. If he lived like a Pharisee, he was no 
drunkard nor fornicator ; and, being a young 
Pharisee, we may hope he was no extortioner, | 
nor had yet learned the arts which the crafty 
covetous old Pharisees had of devouring the 
houses of poor widows; but he was, as 
touching the righteousness which isin the law, 
iameless. He was not chargeable with any 


Pap 5 eS Bd aes Sa ee 


FE SS, 
THE ACTS. Bi 


Superseded by the auoht sacrifice which ‘tl 


instance of open vice at 
therefore, as ie could 
deserted his religion becz 
it (for he was a learned man), Sa 
be thought to have ned me), 8 
not love it, or was disaffeeted to the ol 
tions of it, for he was a virtuous r 
not inclined to any immorality. @.) 1 
he was orthodox, sound in the faith, ar 
a deist or sceptic, or a man of corrupt p 
ples that led to infidelity. He wasa 
see, in opposition to a Sadducee; hexrec 
those books of the Old Testament whi 
Sadducees rejected, believeda world of s 
the immortality of the soul, the resu 
of the body, and the rewards and pui isk 
ments of the future state, all which the Sa 
ducees denied. They could not say, — 
quitted his religion for want of a princi 
or for want of a due regard to divine rey 
lation; no, he always a veneration f 
the ancient promise made of God unto the 
thers, and built his hope upon it. 
Now though Paul knew very well that 2 
this would not justify him before God, n 
make a righteousness for him, yet he kr 
it was for his reputation among the Jews, a ; 
an argument ad hominem—such as Agri 
would feel, that he was not such a 
as they represented him to be. Tho gh 
counted it but loss that he might win Chi 
et he mentioned it when it might serve 
(lacie Christ. He knew very well that; 
this while he was a stranger to the’ spi 
nature of the divine law, and to hear 
and that except his righteousness exceet 
this he should never go to heaven; yet. 
reflects upon it with some satisfaction th 
he had not been before his’ conve’ sio ve 
atheistical, profane, vicious man, but, ac 
ing to the light he had, had biged in all g 
conscience before God. 
2. See here what his religion is. 
not indeed such a zeal for the ceremoni 
as he had in his youth. The ices 
offerings appointed by that, he thinks, 2 


typified ; ceremonial pollutions and purifi 
tions from them he makes no conscience 
and thinks the Leyitieal precthneaa is h 
nourably swallowed up.in the p t 
Christ; but for the main anal of | 
religion he is as zealous for them as ever, al 
more so, and resolves to live and die by th 
(1.) His religion is built upon the 
made of God unto the fathers. mre is bu 
divine revelation, which he pane and 
lieves, and ventures his soul upon ; it 
upon divine grace, and that me 
and conveyed by promise. 
God is the guide and ground of his r 
te promise made to the fathers, w ich was | 
more ancient than the ceremonial law, , th 
covenant which was confirmed before of G 
Christ, and which the law, that was not tulf 
hundred and thirty years after, hen t 
annul, Gal. ii, 17 Christ and heavenvare 


eal doctrines of the gospel—that God|is what I look for. Why should I be looked 
en to us ciernal life, and this life is in his| upon as advancing something dangerous and 
2. Now these two are the matter of the} heterodox, or as an apostate from the faith 
ise made unto the fathers. It may look|and worship of the Jewish church, when I 
kk as far as the promise made to father! agree with them in this fundamental article ? 
dam, concerning the seed of the woman,|I hope to come to the same heaven at last 
| those discoveries of a future state which | that they hope to come to; and, if we expect 
e first patriarchsacted faith upon, and were| to meet so happily in our end, why should we 
wed by that faith ; but it respects chiefly | fall outsounhappily by the way?” Nay, the 
promise made tofather Abraham, that in| Jewish church notonly hoped to come to this 
s seed all the families of the earth should be} promise, but, in the hope of it, they instantly 
ree and that God would be a God to him,| served Goddayandnight. Thetemple-service, 
to his seed after him: the former mean-) which consisted in a continual course of reli- 
ing Christ, the latter heaven ; for, if God had | gious duties, morning and evening, day and 
for them @ city, he would have| night, from the beginning of the year to the 
‘ashamed to have called himself ¢hezr| end of it, and was kept up by the priests and 
rod. Heb. xi. 16. Levites, and the stationary men,as they called 
_(2.) His religion consists in the hopes of|them, who continually attended there to lay 
ispromise. Heplaces it not, as they did,| their hands upon the public sacrifices, as the 
meats and drinks, and the observance of| representatives of all the twelve tribes, this 
al ordinances (God had often shown|service was kept up in the profession of faith 
t little account he made of them), butin/in the promise of eternal life, and, in expec- 
ieving dependence upon God’s grace in| tation of it, Paul instantly serves God day and 
covenant, and upon the promise, which zght in the gospel of his Son; the twelve 
the great charter by which the church | tribes by their representatives do so in the 
first incorporated. [1.] He had hope in |law of Moses, but he and they do it in hope 
st as his promised seed ; he hoped to be| of the same promise: “Therefore they ought 
sed in him, to receive the blessing of|not tolook upon me asa deserter from their 
and to be truly blessed. [2.] He had|church, so long as I hold by the same pro- 
sof heaven ; this is expressly meant, as| mise that they hold by.” Much more should 
ars by comparing ch. xxiv. 15, That| Christians, who hope in the same Jesus, for 
shall be aresurrection of the dead. Paul|the same heaven, though differing in the 
d no confidence in the flesh, but in Christ ;| modes and ceremonies of worship, hope the 
expectation at all of great things in this| best one of another, and live together in holy 
rid, but of greater things in the other|love. Or it may be meant of particular per- 
world than any this world can pretend to ;| sons who continued in the communion of the 
had his eye upon a future state. Jewish church, and were very deyout in their 
.) Herein he concurred with all the pyous| way, serving God with great intenseness, and 
s ; his faith was not onlyaccording to the|a close application of mind, and constant in 
e, but according to the testimony of | it, night and day, as Anna, who departed not 
@ church, which was a support to it.| from the temple, but served God (itis the same 
h they set him up as a mark, he was| word here used) in fastings and prayers night 
Singular : “ Our twelve tribes, the body|and day, Luke ii. 37. “In this way they 
be Jewish church, instanily serving God| hope te come to the promise, and I hope they 
and night, hope to come to this promise,| will.” Note, Those only can upon good 
‘1s, to the good promised.” The people| grounds hope for eternal life that are diligent 
el are called the twelve tribes, because |and constant in the service of God ; and the 
they were at first ; and, though we read | prospect of that eternal life should engage us 
tof the return of the ten tribes in a body,|to diligence and constancy in all religious 
) we have reason to think many particular| exercises. We should go on with our work 
sons, more or less of every tribe, returned | with heaven inoureye. Andofthosethat ¢n- 
ir own land ; perhaps, by degrees, the|stanily serve God day and might, though not 
part of those that were carried away,|in our way, we ought to judge charitably. 
st speaks of the ¢welve tribes, Matt. xix.{ (4.) This was what he was now suffering 
Anna was of the tribe of Asher, Luke | for—for preaching that doctrine which they 
James directs his epistle to the twelve | themselves, if they didbut understand them- 
wes scattered abroad, Jam. i. 1. “Our|selves aright, must own: J amjudged for the 
bwelve tribes, which make up the body of our| hope of the promise made unto the fathers 
on, to which I and others belong. Now)He stuck to the promise, against the cere- 
israelites profess to believein this pro-|monial law, while his persecutors stuck to 
both of Christ and heaven, and hope to| the ceremonial law, against the promise : “It 
e to the benefits of them, They all hope|is for this hope’s sake, king Agrippa, that Iam 
Messiah to come, and we that are Chris- | accused of the Jews—because I do that which 
hope in a Messiah already come ; so|I think myself obliged to do by the hope of 
e all agree to build upon the same pro-| this promise.” It is common for men to hate 
_ They look for the resurrection of the |and persecute the power of that religion in 
ad thelafeof the world to come,and this | others which yet they pride themselvesiuthe 


ms 


OA > An 
sae 7 


tr 


x 


die 
eS 


es Bite 


ee 
a 
ae 


he dias 


iat dae Se ee Ge!) 


Paul's fifth THE ACTS. 


form of. Pauls hope way what they them-|and a preacher was not the j 
selves also allowed (ch. xxiv. 15), and yet they | sult of any previous disposition or incli 
were thus enraged against him for practising | that way, or any gradual advance of tl 
according to that hope. But it was his ho-|in favour of the Christian doctrine 
nour that when he suffered as a Christian he| not reason himself into Christiani 
suffered for the hope of Israel, ch. xxviii. 20. chain of arguments, but was regen 


~~  enU 


(5.) This was what he would persuade | the highest degree of an assurance of it, im- 
all that heard him cordially to embrace (v. 8).| mediately from the highest degree of p eju. 
Why should it be thought a thing incredible} dice against it, by which it appeared that h 
with you that God should raise the dead ? This| was made a Christian and a preacher by a 
seems to come in somewhat abruptly ; but it) supernatural power; so that his conversion 
is probable Paul said much more than is here 
recorded, and that he explained the promise 
made to the fathers to be the promise of the q 
resurrection and eternal life, and proved that} 2. Perhaps he designs it for such an ex- 
he was in the right way of pursuing his hope; cuse of his prosecutors as Christ made fo) 
of that happiness because he believed in| his, when he said, They know not what they 
Christ who had risen from the dead, which| do. Paul himself once thought he did what 
was a pledge and earnest of that resurrection | he ought to do when he persecuted the dis” 
which the fathers hoped for. Paul is there-| ciples of Christ, and he charitably think: 


in such a miraculous way was not only t 
himself, but to others also, a convincir 
proof of the truth of Christianity. 


fore earnest to know the power of Christ’s re-| they laboured under the like mistake. Ob 
surrection, that by it he might attain to the} serve, Re. 
resurrection of the dead; see Phil. iii. 10,11.| (1.) What a fool he was in his opinion 
Now many of his hearers were Gentiles, most|(v. 9): He thought with himself that he ought 
of them perhaps, Festus particularly, and we| to do many things, every thing that lay in 
may suppose, when they heard him speak so} power, contrary to the name of Jesus of 
much of Christ’s resurrection, and of the re-| zareth, contrary to his doctrine, his honour, 
turrection from the dead, which the twelve] his interest. ‘That name did no harm, 
tribes hoped for, that they mocked, as the} because it agreed not with the notion he hai 
Athenians did, began to smile at it, and whis-| of the kingdom of the Messiah, he was fo! 
pered to one another what an absurd thing it| doing all he could against it. He thought h 
was, which occasioned Paul thus to reason} did God good service in persecuting thos 
with them. What! is it thought incredible| who called on the name of Jesus Christ 
with you that God should raise the dead? So} Note, It is possible for those to be confiden 
it may be read. If it be marvellous in your | they are in the right who yet are evidently it 
eyes, should it be marvellous in mine eyes, saith| the wrong ; and for those to think they am 
the Lord of hosts? Zech. viii. 6 If it be 
above the power of nature, yet it is not above 
the power of the God of nature. Note, There} brethren, and cast them out, said, Let th 
is no reason why we should think it at all| Lord be glorified, Isa. Ixvi: 5. Under colou 
incredible that God should raise the dead. |and pretext of religion, the most barbarow 
We are not required to believe any thing that |and inhuman villanies have been not onl) 
is incredible, any thing that implies a contra- | Justified, but sanctified and magnified, . 
diction. There are motives of credibility suf-; xvi. 2. 
ficient to carry us through all the doctrines} (2.) What a fury he was in his practic 
of the Christian religion, and this particu-;v. 10,11. There is not a more violent prix 
tarly of the resurrection of the dead. Has} ciple in the world than conscience misil 
not God an infinite almighty power, to which| formed. When Paul thought it his duty % 
nothing is impossible? Did not he make the| do all he could against the name of Chris 
world at first out of nothing, with a word’s| he spared no pains nor cost in it. He give 
speaking ? Did he not form our bodies, form| an account of what he did of that kind, an 
them out of the clay, and breathe into us the| aggravates it as one that was truly penite! 
breath of life at first? and cannot the same| for it- I was a blasphemer, a persecutt 
power form them again out of their own clay,| 1 Tim. i. 13. [1.] He filled the jails wi 
and put life into them again? Do we not see| Christians, as if they had been the worst 
a kind of resurrection in nature, at the return | criminals, designing hereby not only to t& 
of every spring? Has the sun such a force! rify them, but to make them odious tot 
to raise dead plants, and should it seem in-j people. He was the devil that cast some of 
credible to us that God should raise dead | them into prison (Rev. ii. 10), took them into 
bodies ? custody, in order to their being prosecuted 

III. He acknowledges that while he con-| Many of the saints did I shut up in prison (chy 
tinued a Pharisee he was a bitter enemy to| xxvi. 10), both men and women, ch. vill. 3. [2] 
Christians and Christianity, and thought he | He made himself the tool of the chief priest 
vught to be so, and continued so to the mo-| Herein from them he received authori 
ment that Christ wrought that wonderful | an inferior officer, to put their laws im exect- 
change in him. This he mentions, tion, and proud enough he was to be a_man 

1. ‘To show that his becoming a Christian! in authority for such a purpose. [3.] 


doing their duty who are wilfully persisting 
in the greatest sin. Those that hated thei 


s very officious to vote, unasked for, the! light from heaven, above the bright- 
ag of Christians to death, particularly | ness of the sun, shining round about 
ephen, to whose death Saul was consenting aut? th ee = d with 
. viii. 1), and so made himself particeps pet “ech Ee ee oo 
minis—partaker of the crime. Perhapshe|me. 14 And when we were al] 
was, for his ot zeal, though young, peas failen to the earth, I heard a voice 
member of the sanhedrim, and there voted | speaking unto me, and saying in the 
the condemning of Christians to die ; or, : z. 
fter they were conderened, he justified what Hebrew tongue, Saul, Saul, why per- 
was done, and commended it, and so made | Secutest thou me? it is hard for thee 
himself guilty ex post facto—after the deed | to kick against the pricks. 15 And 
was committed, as if he had been a judge or |] said, Who art thou, Lord? And 


ury-man. [4.] He brought them under : 

a oie 1 eee aphorns in the sy- 13 said, I am Jesus whom thou Loe 
nagogues, where they were scourged as trans- secutest. 16 But rise, and stand 
stressors of the rules of the synagogue. He| Upon thy feet: for I have appeared 
had a hand in the punishing of many; nay,| unto thee for this purpose, to make 
it should seem the same persons were by his | thee a minister and a witness both of 


neans often punished, as he himself was : . 
eetice, a Cor. xi. 24. [5.] He not only these things which thou hast seen, 


punished them for their religion, but, taking | 22d of those things in the which I] 
a pride in triumphing over men’s consciences, | will appear unto thee; 17 Deliver- 
forced them to abjure their religion, by|ing thee from the people, and from 
ating them to the torture: “ I compelled) the Gentiles, unto whom now I send 


to blaspheme Christ, and to say he was z 3 
deceiver and they were deceived m him— thee, 18 To open their eyes, and ~ 


ompelled them to deny their Master, and| to turn éhem from darkness to light, 
enounce their obligations to him.” No-jand from the power of Satan unto 
hing will lie heavier upon persecutors than| (39d, that they may receive forgive- 
preing men’s consciences, how much soever| |. G¢ sins. and inherit rn 
ley may now triumph in the proselytes they h i 2 eee es 
have made by their violences. [6.] His|them which are sanctified by. faith 
fage swelled so against Christians and Chris-/that is in me.. 19 Whereupon, O 
nity that Jerusalem itself was too narrow a| kine Agrippa, I was not disobedient 
ge for it to act upon, but, being exceed-| 445 the heavenly vision: 20 But 
ngly mad against them, he persecuted them h df y Sth 3 : 
wen to strange cities. He was mad at them, | S2OWe first unto them of Damascus, 
9 see how much they had to say for them-| and at Jerusalem, and throughout all 
s, notwithstanding all he did against} the coasts of Judea, and then to the 
m, mad to see them multiply the more for! Gentiles, that they should repent and 
being afflicted. He was exceedingly t to God yee f 
+ the stream of his fury would admit no| UTD to God, and do works meet tor 
ks, no bounds, but he was as mucha repentance. 21 For these causes 
or to himself as he was to them, so great|the Jews caught me in the temple, 
s his vexation within es that he could | and went about to kill me. 22 Hav- 
revail, as well as his ndignation against | - F 
Persecutors are mad men, and some ms therefore obtained help of God, I 
them exceedingly mad. Paul was mad to| Continue unto this day, witnessing 
| see that those in other cities were not so out-| both to small and great, saying none 
us against the Christians, and there-| other things than those which the 
made himself busy where he had no prophets and Moses did say should 
come: 23 That Christ should suffer, 
and that he should be the first that 
should rise from the dead, and should 


ess, and persecuted the Christians even 
ange cities. ‘There is not a more rest- 

show light unto the people, and unto 
the Gentiles. 


principle than malice, especially that 
All who believe a God, and have a rever- 


‘ich pretends conscience. 

‘This was Paul’s character, and this his 
manner of life in the beginning of his time ; 
d therefore he could not be presumed to 

a Christian by education or custom, or ; a 

drawn in by hope of preferment, for all | euce for his sovereignty, must acknowledge 

that those who speak and act by his direction; 

and by warrant from him, are not to be op- 

posed ; for that is fighting against God. Now 

Paul = by a plain and faithful narrative of 

5 matters of fact, makes it out to this august 

from the chief priests, 13 At assembly that he had an immediate call fae 


inable external objections lay against 
being a Christian. 

day, O king, I saw in the way a| heaven tc preach the gospel of Christ to the 

: * JL. vol 3A ‘ 


2 Whereupon as I went to Da- 


scus with authority and commis- 


————————L— 
—e— 


” 

s Pe, 

a 
as hey 


Po eae i j 4 


Paul's fifth 


Gentile world which was the thing that ex- 
asperated the Jews againsthim. He hereshows, 

[. That he was made a Christian by a di- 
vine power, notwithstanding all his prejudices 
against that way. He was brought into it on 
a sudden by the hand of heaven; not com- 
velled to confess Christ by outward force, as 
he had compelled others to blaspheme him, 
but bya divine and spiritual energy, by a re- 
velation of Christ from above, both to him 
and in hrm and this when he was in the full 
rareer of his sin, going to Damascus, to sup- 
press Christianity by persecuting the Chris- 
tians there, as hot as ever in the cause, his 
persecuting fury not in the least spent nor 
tired, nor was he tempted to give it up by the 
failing of his friends, for he had at this time 
as ample an authority and commission from 
the chief priests to persecute Christianity as 
ever he had, when he was obliged by a supe- 
rior power to give up that, and accept another 
commission to preach up Christianity. Two 
things bring about this surprising change, a 
vision from heaven and a voice from heaven, 
which conveyed the knowledge of Christ to 
him by the two learning senses of seeing and 
hearing. 

1. He saw 2 heavenly vision, the circum- 
stances of which were such that it could 
not be a delusion—deceptio visus, but it 
was without doubt a divine appearance. ‘(1.) 
He saw a great light, a light from hea- 
pen, such as could not be produced by any 
art. for it was not in the night, but at md 
day ; it was not in a house where tricks might 
have been played with him, but it was in the 
way, in the open air; it was such a light as 
was above the brightness of the sun, outshone 
and eclipsed that (Isa. xxiv. 23), and this could 
not be the product of Paul’s own fancy, for it 
shone round about those that journeyed with 
him : they were all sensible of their being sur- 
rounded with this mundation of light, which 
made the sun itself to be in their eyes a less 
light. The force.and power of this light ap- 
peared in the effects of it ; they all fell to the 
earth upon the sight of it, such a mighty con- 
sternation did it put them into ; this light was 
lightning for its force, yet did not pass away 
as lightning, but continued to shine round 
about them. In Old-Testament times God 
commonly manifested himself in the thick 
darkness, and made that his pavilion, 2 Chron. 
vi. 1. He spoke to Abraham in a great dark- 
ness (Gen. xv. 12), for that was a dispensation 
of darkness; but now that.life and immortality 
were brought to light by the gospel Christ ap- 
peared in a great light. In the creation of 
grace, as of the world, the first thing created 
is light, 2 Cor. iv. 6. (2.) Christ himself ap- 
peared to him (wv. 16): I have appeared to thee 
for this purpose. Christ was im this light, 
though those that travelled with Paul saw 
the light only, and not Christ in the light. 
It 1s not every knowledge that will serve to 


make us Christians, but it must be the know- | not run without sending, nor was he sent by 


ledve of Christ. 


THE ACTS. 


guage of his religion, to imtimate to him 
though he must be sent among the Gen 
yet he must not forget that he was a Heb: 
nor make himself a stranger to the Hebrew 
language. In what Christ said to him we 
may observe, (1.) That he called him by his. 
name, and repeated it (Saul, Saul), whie 
would surprise and startle him ; and the mo: 
because he was now in a strange place, where 
he thought nobody knewhim. (2.) That 
convinced him of sin, of that great sin which 
he was now in the commission of, the sin of 
persecuting the Christians, and ‘showed him 
the absurdity of it. (3.) That he interested 
himself in the sufferings of his followe 
Thou persecutest me (v. 14), and again, It is 
Jesus whom thou persecutest, v.15. Little did 
Paul think, when he was trampling 
those that he looked upon as the burdens 
blemishes of this earth, that he was insulting 
one that was so much the glory of heaven. 
(4.) That he checked him for his wilful resist- 
ance of those convictions: Itis hard for t 
to kick against the pricks, or goads, as a bul- 
lock unaccustomed to the yoke. Paul’s spirit 
at first perhaps began to rise, but he is told 
it is at his peril, and then he yields. ae 
was spoken by way of caution: “ Take heed 
lest thou resist these convictions, for they are 
designed to affect thee, not to affront thee.” 
(5.) That, upon his enquiry, Christ made him- 
self known to him. Paulasked (wv. 15), ““ Who 
art thou, Lord ? Let me know who it is 
speaks to me from heaven, that,J may ans 
him accordingly?” Amd he said, “ J 
Jesus; he whom thou hast despised, < 
hated, and vilified; I bear that name whi 
thou hast made so odious, and the naming 
it criminal.” Paul thought Jesus was buried 
in the earth, and, though stolen out of his 
own sepulchre, yet laid m some other. All 
the Jews were taught to say so, and therefore 
he is amazed to hear him.speak from heaven, 
to see him surrounded with all this glory 
whom he had loaded with all possible igno 
miny. This convinced him that the doctrin 
of Jesus was divine and heayenly, and nol 
only not to he opposed, but to be cordially 
embraced: That Jesus is the Messiah, for he 
has not only risen from the dead, but he has 
received from God the Father honour and 
glory ; and this is enough to make him @ 
Christian immediately, to quit the society ¢ 
the persecutors, whom the Lord from heaven 
thus appears against, and to join himself — 
with the society of the persecuted, whom the 
Lord from heaven thus appears for. 
II. That he was made a mmister by a diy 
authority : That the same Jesus that 
to him in that glorious light ordered him to go 
and preach the gospel to the Gentiles ; he did 


men like himself, but by him whom the Fa-_ 


+ wf fy 


if tl 21. bag said of his 
apostle is here joined immediately 
te Seeks hi wen said to him by the way. but 
it apr by ch. ix. 15, and xxn. 15.17; &c., 
re tart ik to him afterwards ; but he 
| ats yi two together for brevity-sake : Rise, 
; nd stand upon thy feet. Those whom Christ, 
y the light of his gospel, casts down in hu- 
iliation for sin, shall find that it is in erder 
‘to their rising and standing upon their feet, in 
spiri grace, strength, and comfort. If 
Christ has torn, it is that he may keal ; if he 
has cast down, it is that he may raise up. 
se then, and shake thyself from the dust (Isa. 
io help thyself, and Christ shall help thee. 
We must stand up, for Christ has work for 
him.to do—has an errand, and a very great 
d, to send him upon: I have appeared to 
"make thee a minister. Christ has the 


eir qualifications and their commissions 
m him. Paulthanks Christ Jesus who put 
im into the ministry, 1 Tim.i. 12. Christ 
appeared to him to make him a minister. 
One way or other, Christ will manifest him- 
self to all those whom he makes his ministers ; 
for how can those preach him who do not 
know him? And how can those know him to 
whom he does not by his spirit make himself 
snown? Observe, 
1. The office to which Paul is appointed : 
he is made a minister, to attend on Christ, 
d act for him, as a witness—to give evi- 
dence in his cause, and attest the truth of 
doctrine. He must testify the gospel of 
2 grace of God; Christ appeared to him 
tt he might appear for Christ before men. 
2. The matter of Paul’s testimony: he 
& give an account to the world, (1.) Of 
things which he had seen, now at this time, 
tell people of Christ’s manifesting him- 
lf to him by the way, and what he said to 
He saw these things that he might 
publish them, and he did take all occasions 
publish. them, as here, and before, ch, 22. 
) Of those things in which he would appear 
him. Christ now settled a correspondence 
Paul, which he designed afterwards to 
ep up, ‘and only told him now that he 
ld hear further from him. Paul at first 
but confused notions of the gospel, till 
st appeared to him and gave him fulier 
ructions. The gospel he preached he re- 
ined from Christ immediately (Gal. i- 12) ; 
he received it gradually, some at one 
‘and some at another, as there was occa- 
Christ often appeared to Paul, oftener, 
likely, than is recorded, and still taught 
that he might still teach the people know- 


3. The spiritual protection he was taken 
ander, while he was thus employed as Christ’s 
itness: all the powers of darkness could 
prevail against him till he had finished 
testimony (v. 17), delivering thee from the 
of the Jews and from the Gentiles. 
e, Christ’s witnesses are under his special 


lee ga 


From the people. 


‘, = 


Pa pe A 


care, and, thoughthey may fall into the hands 
of the enemies, yet he will take care to de- 
liver them out of their hands, and he knows 
how todo it. Christ had shown Paul at ths 
time what great things he must suffer (eh. ix. 
16), and yet tells him here he will deliver him 
Note, Great sufferings are 
reconcileable to the promise of the deliver- 
ance of God’s people, for it is not promised 
that they shall be kept from troubie, but kept 
through it ; and sometimes God delivers them 
into the hands of their persecutors that he 
may have the honour of delivering them out 
of their hands. 

4. The special commission given him to 
go among the Gentiles, and the errand upon 
which he is sent to them; it was some years 
after Paul’s conversion before he was sent to 
the Gentiles, or (for aught that appears) knew 


g of his own ministers; they have both | any thing of his being designed for that pur- 


pose (see ch. xxii. 21); but at length he is 
ordered to steer his course that way. 

(1.) There is great work to be done among 
the Gentiles, and Paul must be instrumental 
in doing it. Two things must be done, ‘ 
which their case calls for the doing of :—[1.] 
A world that sits in darkness must be enlight- 
ened; those must be brought to know the 
things that belong to their everlasting peace 
who are yet ignorant of them, to know God as 
their end, and Christ as their way, who as 
yet know nothing of either. He is sent to 
open their eyes, and to turn them from dark- 
ness to light. Wis preaching shall not only 
make known to them those things which they 
had not before heard of, but shall be the 
vehicle of that divine grace and power by 
which their understandings shall be enlight- 
ened to receive those things, and bid them 
welcome. Thus he shall open their eyes, 
which before were shut against the light, and 
they shall be willing to understand them- 
selves, their own case and interest. Christ 
opens the heart by opening the eyes, does 
not lead men blindfold, but gives them to see 
their own way. He is sent not only to open 
their eyes for the present, but to keep them 
open, to turn them from darkness to light, that 
is, from following false and blind guides, their 
oracles, divinations, and superstitious usages, 
received by tradition from their fathers, and 
the corrupt notions and ideas they had of 
their gods, to follow a divine revelation of un- 
questionable certainty and truth. This was 
turning them from darkness to light, from 
the ways of darkness to those on which the 
light shines. The great design of the gospel 
is to instruct the ignorant, and to rectify the 
mistakes of those who are in error, that 
things may be set and seen in a true light. 
[2.] A world that lies in wickedness, in “the 
wicked one, must be sanctified and reformed ; 
it is not enough for them to have their eyes 
opened, they must have their hearts renewed ; 
not enough to be turned from darkness to 
light, but. they must be turned from the 
power of Satan unto God, which will foll w 


an } ‘7a 0 ee a x 


Poul’s fifth 


of course; for Satan rules by the power of | 
darkness, and God by the convincing eyi- 
dence of light. Sinners are under the power 
of Satan ; idolaters were so ina special man- 
ner, they paid their homage to devils. All 
sinners are under the influence of his tempta- 
tions, yield themselves captives to him, are 
at his beck; converting grace turns them 
from under the dominion of Satan, and 
brings them into subjection to God, to con- 
form to the rules of his word and comply 
with the dictates and directions of his Spirit, 
translates them out of the kingdom of dark- 
ness into the kingdom of his dear Son When 


gracious dispositions are strong in the soul| faith, for faith purifies the heart, and a; lie 


(as corrupt and sinful dispositions had been), 
it is then turned from the power of Satan 
unto God. 

(2.) There 1s a great happiness designed 
for the Gentiles by this work—that they may 
receive forgiveness of sins, and inheritance 
among those who are sanctified; they are 
turned from the darkness of sin to the light 
of holiness, from the slavery of Satan to the 
service of God; not that God may be a gainer 
by them, but that they may be gainers by 
him. [1.] That they may be restored to his 
favour, which by sin they have forfeited and 
thrown themselves out of : That they may re- 
ceive forgiveness of sins. They are delivered 
from the dominion of sin, that they may be 
saved from that death which is the wages of 
sin. Not that they may merit forgiveness as 
a debt or reward, but that they may receive it 
as a free gift, that they may be qualified to 
receive the comfort of it. They are persuaded 
to lay down their arms, and return to their 
allegiance, that they may have the benefit of 
the act of indemnity, and may plead it in ar- 
rest of the judgment to be given against 
them. (2.] That they may be happy in the 
fruition of him; not only that they may have 
their sins pardoned, but that they may have 
an inheritance among those who are sanctified 
by faith that is inme. Note, First, Heaven is 
an inheritance, it descends to all the children 
of God; for, if children, then heirs. That they 
may have, cdijpov—a lot (soit might be read), 
alluding to the inheritances of Canaan, which 
were appointed by lot, and that also is the act 
of God, the disposal thereof is of the Lord. 
That they may have a right, so some read it ; 
not by merit, but purely by grace. Secondly, 
All that are effectually turned from sin to 
God are not only pardoned, but preferred— 
have not only their attainder reversed, but a 
patent of honour given to them, and a grant 
of a rich inheritance. And the forgiveness of 
sins makes way for this inheritance, by taking 
that out of the way which alone hindered. 
Thirdly, All that shall be saved hereafter are 
sanctified now ; those that have the heavenly 
inheritance must have it in this way, they 
must be prepared and made meet for it. 
None can be happy that are not holy; nor 
suall any be saints in heaven that are not first 
saints on earth. Fourthly, We need no more i 


THE ACTS 


rC 4 
ri ae 


to make us happy than 
those that are sanctified, to f 
this is having our lot among 
they are chosen to salvation 
fication. ‘Those who are sane! 
glorified. J.et us therefore now cast in 
lot among them, by ing into the ce 
munion of saints, and be willing to take o 
lot with them, and share with them in t 
afflictions, which (how grievous soever 
lot with them in the inheritance will abr 
dantly make amends for. Fifthly, We ¢ 
sanctified and saved by faith in Christ. So 
refer it to the word next before, sanctif 
to the soul those precious promises, and su 
jects the soul to the influence of that grac 
by which we partake of a divine natu 
Others refer it to the receiving of both pard 
and the inheritance; it is by faith acceptin 
the grant: it comes all to one; for it is? 
faith that we are justified, sanctified, andg 
rified. By faith, ry sie tué—that faith whic 
is in me ; it is emphatically expressed. TI 
faith which not only receives divine revelatic 
in general, but which in a particular mann 
fastens upon Jesus Christ and his mediati 
by which we rely upon Christ as the Li 
our righteousness, and — ourselves to h 
as the Lord our ruler. is is that by whic 
we receive the remission of sins, the gift of 
Holy Ghost, and eternal life. 

III. That he had discharged his ministt 
pursuant to his commission, by divine ai 
and under divine direction and protect 
God, who called him to be an apostle, owr 
him in his apostolical work, and carried h 
on in it with enlargement and success. 

1. God gave him a heart to comply 
the call (v. 19): I was not disobedient to 
heavenly vision, for any one would say 
ought to be obedient to it. Heavenly 
have a commanding power over ez 
counsels, and it is at our peril if we b 
obedient to them; yet if Paul had co 
with flesh and blood, and been swayed t 
secular interest, he would have done as Jor 
did, gone any where rather than upon” 
errand ; but God opened his ear, and he % 
not rebellious. He accepted the commis: 
and, having with it received his instruetie 
he applied himself to act es : 

2. God enabled him to go through a gt 
deal of work, though in it he grappled 
a great deal of difficulty, v.20. He 
himself to the preaching of the gosp 
all vigour. (1.) He began at 
where he was converted, for he resolved 
lose no time, ch. ix. 20. (2.) When hee 
to Jerusalem, where he had his education, 
there witnessed for Christ, where he f 
most furiously set himself against 
ch. ix. 29. (3.) He preached through 
the coasts of Judea, in the country toy 
villages, as Christ had done; he m 
first offer of the gospel to the Jews, as 
had appointed, and did not leave them 


ifth ; . Res 
d wilfully ain the gospel from 
them ; and then, (4.) He turned to the Gen- 
tiles, ‘and laid out himself for the good of 
their souls, labouring more abundantly than 
any of the apostles, nay perhaps than all put 
4 jogether. 
_ 3. His preaching was all practical. He 
F did not go about to fill people’s heads with 
airy notions, did not amuse them with nice 
speculations, nor set them together by the 
ears. with matters of doubtful disputation, 
ut he showed them, declared it, demon- 
‘strated it, that they ought, (1.) To repent of 
their sins, to be sorry for them and to con- 
fess them, and enter into covenant against 
them; they ought to bethink themselves, so 
he word peravosty properly signifies; they 
ought to change their mind and change their 
way, and undo what they had done amiss. 
(2.) To turn to God. They must not only 
“conceive an antipathy to sin, but they must 
come into a conformity to God—must not 
only turn from that which is evil, but turn 
to that which is good; they must turn to 
_ God, in love and affection, and return to 
j od in duty and obedience, and turn and re- 
turn from the world and the flesh; this is 
‘that which is required from the whole re- 
‘yolted degenerate race of mankind, both 
Jews and Gentiles; éaispigew iwi rov Ochv— 
to turn back to God, even to him: to turn to 
him as our chief good and highest end, as 
our ruler and portion, turn our eye to him, 
turn our heart to him, and turn our feet unto 
is testimonies. (3.) To do works meet for 
repentance. This was what John preached, 
who was the first gospel preacher, Matt. ii. 8. 
Those that profess repentance must practise 
Wa must live a life of repentance, must in 
- every thing carry it as becomes penitents. 
| Tt is not enough to speak penitent words, 
| but we must do works agreeable to those 
vords. As true faith, so true repentance, 
il work. Now what fault could be found 
vith such preaching as this? Had it not a 
ect tendency to reform the world, and to 
dress its grievances, and to revive natural 
religion? 
_ 4. The Jews had no quarrel with him but 
S this account, that he did all he could 
persuade people to be religious, and to 
@ them to God by bringing them to 
Christ (v. 21): It was for these causes, and 
© other, that the Jews caught me in the 
uple, and went about to kill me; and let 
one judge whether these were crimes 
orthy of death or of bonds. He suffered 
, hot only for doing well himself, but for 
oing good to others. They attempted to 
ll him; it was his precious life that they 
ted for, and hated, because it was a use- 
life; they caught him in the temple wor- 
pping God, and there they set upon him, 
‘if the better place the better deed. 
He had no help but from heaven; sup- 
ted and carried on by that, he went on in 
| great work (v 22): “ Having therefore 


“CHAE KX yi. 


so te Aa ll : 
2 defence. 
obtained help of God, I continue unto this day ; 
tsnxa—I have stood, my life has been pre- 
served, and my work continued; I have 
stood my ground, and have not been beaten 
off; I have stood to what I said, and haye 
not been afraid nor ashamed to persist in it.” 
‘It was now above twenty years since Paul 
was converted, and all that time he had been 
very busy preaching the gospel in the midst 
of hazards; and what was it that bore him 
up? Not any strength of his own resolu- 
tions, but having obtained help of God; for 
therefore, because the work was so great and 
he had so much opposition, he could not 
otherwise have gone on in it, but by help 
obtained of God. Note, Those who are 
employed in work for God shall obtain help 
from God; for he will not be wanting in 
necessary assistances to his servants. And 
our continuance to this day must be attri- 
buted to help obtained of God; we had sunk, 
if he had not borne us up—had fallen off, if 
he had not carried us on; and it must be 
acknowledged with thankfulness to his praise. 
Paul meiitions it as an evidence that he had 
his commission from God that from him he 
had ability to execute it. The preachers of 
the gospel could never have done, and suf- 
fered, and prospered, as they did, if they 
had not had immediate help from heaven, 
which they would not have had if it had not 
been the cause of God that they were now 
pleading. 

6. He preached no doctrine but what 
agreed with the scriptures of the Old Testa- 
ment: He witnessed both to small and great, 
to young and old, rich and poor, learned and 
unlearned, obscure and illustrious, all being 
concerned in it. It was an evidence of the 
condescending grace of the gospel that it 
was witnessed to the meanest, and the poor 
were welcome to the knowledge of it; and 
of the incontestable truth and power of it 
that it was neither afraid nor ashamed to 
show itself to the greatest. The enemies of 
Paul objected against him that he preached ~ 
something more than that :nen should repent, 
and turn to God, and do works meet for re- 
pentance. ‘These indeed were but what the 
prophets of the Old Testament had preached ; 
but, besides these, he had preached Christ, 
and his death, and his resurrection, and this 
was what they quarrelled with him for, as 
appears by ch. xxv. 19, that he affirmed Jesus 
to be alive: ‘And so I did,” says Paul, 
“and so I do, but therein also I say no other 
than that which Moses and the prophets suid 
shou'd come; and what greater honour can ~ 
be done to them than to show that what they 
foretold is accomplished, and in the ap- 
pointed season too—that what they said 
should come is come, and at the time they 
prefixed?” Three things they prophesied, 
and Paul preached :—(1.) That Christ should 
suffer, that the Messiah should bea sufferer— 
zaQnréc* not only a man, and capable of 
suffering, but that, as Messiah, he should be 


SNe, aM Se a Le Te OC 


Paul's fifth THE 


appointed to sufferings ; that his ignominiou 

death should be not oniy consistent with, 
but pursuant of, his undertaking. The cross 
of Christ was a stumbling-block to the Jews, 
and Paul’s preaching it was the great thing 
that exasperated them; but Paul stands to it 
that, in preaching that, he preached the ful- 
filling of the Old-Testament predictions, and 
therefore they ought not only not to be 
offended at what he preached, but to embrace 
it, and subscribe to it. (2.) That he should 
be the first that should rise from the dead ; 
not the first in time, but the first in in- 
fluence—that he should be the chief of the re- 
surrection, the head, or principal one, xpi&roc 
2€ dvaocracewc, in the same sense that he is 
ealled the first-begotten from the dead (Rev. 
i. 5), and the first-born from the dead, Col. 
i. 18. He opened the womb of the grave, as 
the first-born are said to do, and made way 
for our resurrection; and he is said to be the 
first-fruits of those that slept (1 Cor. xv. 20), 
for he sanctified the harvest. He was the 
first that rose from the dead to die. no more; 
and, to show that the resurrection of all be- 
lievers is in virtue of his, just when he arose 
many dead bodies of saints arose, and went 
into the holy city, Matt. xxvii. 52,53. (3.) 
That he should show light unto the people, and 
to the Gentiles, to the people of the Jews in 
the first place, for he was to be the glory of 
his people Israel. To them he showed light 
by himself, and then to the Gentiles by the 
ministry of his apostles, for he was to be a 
light to enlighten those who sat in darkness. In 
this Paul refers to his commission (v. 18), To 
turn them from darkness to light. Ue rose 
from the dead on purpose that he might 
show light to the people, that he might give 
a convincing proof of the truth of his doc- 
trine, and might send it with so much the 
greater power, both among Jews and Gen- 
tiles. This also was foretold by the Old- 
Testament prophets, that the Gentiles should 
be brought to the knowledge of God by the 
Messiah ; and what was there in all this that 
the Jews could justly be displeased at? 


24 And as he thus spake for him- 
self, Festus said with a loud voice, 
Paul, thou art beside thyself; much 
learning doth make thee mad. 25 
But he said, I am not mad, most 
noble Festus; but speak forth the 
words of truth and soberness. 26 
For the king knoweth of these things, 
before whom also I speak freely : for 
I am persuaded that none of these 
things are hidden from him:; for this 
thing was not done in acorner. 27 
King Agrippa, believest thou the 
prophets? 1 know that thou be- 
lievest. 28 Then Agrippa said unto 
Paul, Almost thou persuadest me to 


Pa a, 
ACTS. ee 
be a Christian. 29 An 
I would to God, that 1 al: 
but also all that hear me thi 
were both almost, and altogether suc 
as I am, except these bonds. ~ 
And when he had thus spoken, th 
king rose up, and the governor, an 
Bernice, and they that sat with ther 
31 And when they were gone aside 
they talked between themselves, say 
ing, This man doeth nothing worth 
of death or of bonds. 32 Then sai 
Agrippa unto Festus, This man migl 
have been set at liberty, if he had n¢ 
appealed unto Cesar. | 


We have reason to think that Paul had 
great deal more to say in defence of the go 
pel he preached, and for the honour of 3 
and to recommend it to the good opinion | 
this noble audience; he had just fallen upe 
that which was the life of the cause—fl 
death and resurrection of Jesus Christ, ax 
here he is in his element; now he warn 
more than before, his mouth is opened 
wards them, his heart is enl Lead hi 
but to this subject, and let him have leave ‘ 
go on, and he will never know when to coi 
clude; for the power of Christ’s death, an 
the fellowship of his sufferings, are with h 
inexhaustible subjects. It was a thousas 
pities then that he should be mterrupted, | 
he is here, and that, bemg permitted to spe 
for himself (v. 1), he should not be permitte 
to say all he designed. But it was a har 
ship often put upon him, and is a disappoit 
ment to us too, who read his discours 
so much pleasure. But there is no 
the court thinks it is time to proceed to 
in their judgment upon his case. 

I. Festus, the Roman governor, is | 
opinion that the poor man is crazed, and f 
Bedlam is the fittest place for him. He 
convinced that he is no criminal, no bad mi 
that should be punished, but he takes fi 
to be a lunatic, a distracted man, that shot 
be pitied, but at the same time sho 
be heeded, nor a word he says re 
and thus he thinks he has found out 
pedient to excuse himself both from 
demning Paul as a prisoner and from 
ing him as a preacher; for, if he be not 
pos mentis—in his senses, he is not to- 
either condemned or eredited. Now 
observe, ms 

1. What it was that Festus said of 
24): He said with a loud voice, did 1 
whisper it to those that sat next him; if ® 
it had been the more exeusable, but (withe 
consulting Agrippa, to whose judgment 
had seemed to pay profound deference 
xxv. 26), said aloud, that he might oblige 
Paul to break off his discourse, and mig 
divert the auditors from attending t 


ia a 


= 


rw 


SS 


Be 63 

Paul, thou art beside thyself, thou talkest 
like a madman, like one with a heated brain, 
hat knowest not what thou sayest ;” yet he 


urbed his reason, nor that his sufferings, 


did construction that could be upon his 
Jelirium: Much learning hathmade thee mad, 
thou hast cracked thy brains with studying. 
This he speaks, not so much in anger, as n 
rn and contempt. He did not understand 
at Paul said; it was above his capacity, it 
as all a riddle to him, and therefore he im- 

tes it all toa heated imagination. Sz non 


g to be understood, thou oughtest to be 
lected. (1.) He owns Paul to be ascholar, 
ad a man of learning, because he could so 
dily refer to what Moses and the prophets 
wrote, books that he was a stranger to; and 
even this is turned to his reproach. The 
stles, who were fishermen, were despised 
ause they had nolearnmg ; Paul, who was 
‘a university-man, and bred a Pharisee, is 
pised as having too much learning, more 
m did him good. Thus the enemies of 
Christ’s ministers will always have some- 
thing or other to upbraid them with. (2.) 
He reproaches him asa madman. The pro- 
hets of the Old Testament were thus stig- 
matized, to prejudice people against them by 
atting them ito an ill-name: Wherefore 
me this mad fellow unto thee? said the 
captains of the prophet, 2 Kings ix. 11; 
Hos. ix. 7. John Baptist and Christ were 
sented as having a devil, as being crazed. 
probable that Paul now spoke witk more 
“and earnestness than he did im the be- 
gs of his discourse, and used more 
ares that were expressive of his zeal, and 
efore Festus put this invidious character 
n him, which perhaps never a one in the 
company but himself thought of. It is not 
harmless a suggestion as some make it to 
concerning those that are zealous in re- 
ion above others that they are crazed. 
How Paul cleared himself from this in- 
ious imputation, which whether he had 
lam under before is not certain; it should 
, it had been said of him by the false 
es, for he says (2 Cor. v. 13), If we be 
2 ourselves, as they say we are, it is to 
; but he was never charged with this 
‘e the Roman governor, and therefore he 
say something to this. (1.) He denies 
charge, with due respect indeed to the 
aor, but with justice to himself, pro- 
g that there was neither ground nor 
for it (v. 25): “I am not mad, most 
Festus, nor ever was, nor anything like 
e use of my reason, thanks be to God, 
een all my days continued to me, and at 
8 time I do not ramble, but speak the words 
uth and soberness, and know what I say.” 
ve, Though Festus gave Paul this base 
contemptuous usage, not becoming a 


‘ as iad Beare 
om pr PS eee 
; . : 
oh a y 
he 3 
. oe CEAP. XXVI. 


not suppose that a guilty conscience had _ 


nd the rage of his enemies against him, had | 
wen any shock to it; but he puts the most 


intelligit, debes negligi—lIf thou art not | 


gentlemen, much less a judge, yet Paul is so 
far from resenting it, and being provoked by 
it, that he gives him all possible respect, 
compliments him with his title of honour 
| most noble Festus, to teach us not to render 
railing for railing, nor one invidious character 
for another, but to speak civilly to those whe 
speak slightly of us. It becomes us, upon 
all occasions, tospeak the words of truth and. 
soberness, and then we may despise the un- 
| just censures of men. (2.) He appeals to 
| Agrippa concerning what he spoke (v. 26) : 
| For the king knows of these things, concerning 
Christ, and his death and resurrection, and 
| the prophecies of the Old Testament, which 
had their accomplishment therein. He there- 
fore spoke freely before him, who knew these 
were uo fancies, but matters of fact, knew 
something of them, and therefore would be 
willing to know more: For I am persuaded 
that none of these things are hidden from him : 
no, not that which he had related concerning 
his own conversion, and the commission he 
had received to preach the gospel. Agrippa 
could not but have heard of it, having 
been so long conversant among the Jews. 
This thing was not done in a corner ; all 


the country rang of it; and any of the 
Jews present might have witnessed for 
him that they had heard it many a time 
from others, and therefore it was unreason- 
able to censure him as a distracted man 
for relating it, much more for speakmg of 
the death and resurrection of Christ, which 
was so universally spoken of. Peter tells 
Cornelius and his friends (ch. x. 37), That 
word you know which was published through- 
out all Judea concerning Christ; and there- 
fore Agrippa could not be ignorant of it, and 
it was a shame for Festus that he was so. 

II. Agrippa is so far from thinking him a 
madman that he thinks he never heard a man 
argue more strongly, nor talk more to the 
purpose. 

1. Paul applies himself closely to Agrip- 
pa’s conscience. Some think Festus was 
displeased at Paul because he kept his eye 
upon Agrippa, and directed his discourse to 
him all along, and that therefore he gave him 
that interruption, v.24. But, if that was the 
thing that affronted him, Paul regards it not - 
he will speak to those who understand him, 
and whom he is likely to fasten something 
upon, and therefore still addresses Agrippa : 
and, because he had mentioned Meses and 
the prophets as confirming the gospel he 
preached, he refers Agrippa to them (v. 27) : 
“< King Agrippa, believest thou the prophets ? 
Dost thou recerve the scriptures of the Old 
Testament as a divine revelation, and admit 
them as foretelling good things to come ?” 
He does not stay for an answer, but, in com- 
pliment to Agrippa, takes it for granted: ] © 
know that thou believest ; for every one knew 
that Agrippa professed the Jews’ religion, as 
his fathers had done, and therefore both 
knew the writings of the prophets and gave 


3 
e 


eae Py ae 7 


aul’s fifth 
credit to them. Note, It 1s good dealing 
with those who have acquaintance with the 
scriptures and believe them; for such one 
has some hold of. 

2. Agrippa owns there was a great deal of 
reason in what Paul said (v. 28): Almost 
thou persuadest me to be a Christian. Some 
understand this as spoken ironically, and 
read it thus, Wouldest thou in so little a time 
persuade me to bea Christian? But, taking 
it so, it is an acknowledgment that Paul 
spoke very much to the purpose, and that, 
whatever others thought of it, to his mind 
there came a convincing power along with 
what he said: “‘ Paul, thou art too hasty, 
thou canst not think to make a convert of me 
all of a sudden.” Others take it as spoken 
seriously, and as a confession that he was in 
a manner, or within a little, convinced that 
Christ was the Messiah ; for he could not but 
own, and had many a time thought so within 
himself, that the prophecies of the Old Test- 
ament had had their accomplishment in him ; 
and now that it is urged thus solemnly upon 
him he is ready to yield to the conviction, he 
begins to sound a parley, and to think of 
rendering. Hc is as near being persuaded to 
believe in Christ as Felix, when he trembled, 
was to leave his sins: he sees a great deal of 
reason for Christianity; the proofs of it, he 
owns, are strong, and suchas he cannot an- 
swer; the objections against it trifling, and 
such as he cannot for shame insist upon; so 
that if it were not for his obligations to the 
ceremonial law, and his respect to the religion 
of his fathers and of his country, or his re- 
gard to his dignity as a king and to his secu- 
lar interests, he would turn Christian imme- 
diately. Note, Many are almost persuaded 
to be religious who are not quite persuaded ; 
they are under strong convictions of their 
duty, andof the excellency of the ways of God, 
but yet are overruled by some external induce- 
ments, and do not pursue their convictions. 

3. Paul, not being allowed time to pursue 
his argument, concludes with a compliment, 
or rather a pious wish that all his hearers 
were Christians, and this wish turned into a 
prayer: ev¥ayny av rq Oep—l pray to God 
for it (v. 29); it was his heart’s desire and 
prayer to God for them all that they might be 
saved, Rom. x. 1. That not only thou but all 
that hear me this day (for he has the same 
kind design upon them all) were both almost, 
and altogether, such as I am, except these 
bonds. Hereby, (1.) He professes his 
resolution to cleave to his religion, as 
that which he was entirely satisfied in, 
and determined to live and die by. In 
wishing that they were all as he was, he 
does in effect declare against ever being as 
they were, whether Jews or Gentiles, how 
much soever it might be to his worldly ad- 
vantage. He adheres to the instruction (40d 
gave to the prophet (Jer. xv. 19), Let them 
relurn unto thee, but return not thou unto them. 
(2.) He intimates his satisfaction not only in 


~~ . 
Cee OE bs 


THE ACTS. ie 


re 


Se 
the truth, but in the benefit a 
of Christianity ; he had so m 
it for the present, and was so sure | 
end in his eternal happiness, that he 
not wish better to the best friend he had i 
the world than to wish him such a one as he 
was, a faithful zealous disciple of J 
Christ. Let my enemy be as the wicked, 
Job, ch. xxvii. 7. Let my friend be as 
Christian, says Paul. (3.) He intimates | 
trouble and concern that Agrippa went no 
further than being almost such a one as he 
was, almost a Christian, and not altoge‘her 
one; for he wishes that he and the rest of 
them might be not only almost (what good 
would that do?) but altogether such as he 
was, sincere thorough-paced Christians. {4.) 
He intimates that it was the concern, and 
would be the unspeakable happiness, of 
every one of them to become true Christians 
—that there is grace enough in Christ for all, 
be they ever so many—enough for each, be 
they ever so craving. (5.) He intimates th 
hearty good-will he bore to them all; he 
wishes them, [1.] As well as he wished his 
own soul, that they might be as happy in 
Christ as he was. [2.] Better than he now 
was as to his outward condition, for he ex- 
cepts these bonds ; he wishes they might all 
be comforted Christians as he was, but not 
persecuted Christians as he was—that they 
might taste as much as he did of the advan- 
tages that attended religion, but not so mueh 
of its crosses. They had made light of his 
imprisonment, and were in no concern 
him. Felix detained him in bonds to g 
the Jews. Now this would have tem 
many a one to wish them all in his bo: 
that they might know what it was to be 
fined as he was, and then they would k 
the better how to pity him; but he was so 
far from this that, when he wished them ir 
bonds to Christ, he desired they might neve 
be in bonds for Christ. Nothing could b 
said more tenderly nor with a better grace. 
III. They all agree that Paul is an imno- 
cent man, and is wronged in his pros 
tion. 1. The court broke up with 
precipitation (v. 30): When he had sp 
that obliging word (v. 29), which moved thei 
all, the king was afraid, if he were permitted 
to go on, he would say something yet moi 
moving, which might work upon some 
them to appear more in his favour than w 
convenient, and perhaps might prevail w 
them to turn Christians. The king himse! 
found his own heart begin to yield, and dures 
not trust himself to hear more, but, 
Felix, dismissed Paul for this time. 
ought in justice to have asked the p 
whether he had any more to say for him 
but they thought he had said enough, 
therefore the king rose up, and the gov 
and Bernice, and those that sat with 
concluding the case was plain, and with th 
they contented themselves, when Paul bh: 
more to say which would have made | 


ys 


. 2 inh ste a aE ee 

es : . SHAP 

= Mise gd! lec ea 
2. 'Vhey all concurred in an opinion 
al’s innocency, v. 31. The court with- 


y to consult of the matter, to know one 


is 
4g 


among themselves, all to the same purport, that 
this man does nothing worthy of death—he 
28 not a criminal that deserves to die; nay, 
_ he does nothing worthy of bonds—he is not a 
dangerous man, whom it is prudent to con- 
fine. After this, Nero made a law for the 
_ putting of those to death who professed the 
Christan religion, but as yet there was no 
Taw of that kind among the Romans, and 
therefore no transgression; and this judg- 
“ment of theirs is a testimony against that 
wicked law which Nero made not long after 
this, that Paul; the most active zealous 
Christian that ever was, was adjudged, even 
by those that were no friends to his way, to 
have done nothing worthy of death. or of 
bonds. Thus was he made manifest in the| 
consciences of those who yet would not re-| 
‘ceive his doctrine; and the clamours of the 
hot-headed Jews, who cried out, Away with | 
_ him, it is not fit he should live, were shamed ! 
“by the moderate counsels of this court. 3. 
Agrippa gave his judgment that he might 
have been set at liberty, if he had not himself 
appealed to Cesar (v. 32), but by that appeal 
he had put a bar in his own door. Some 
ink that by the Roman law this was true, 
that, when a prisoner had appealed to the su- 
‘preme court, the inferior courts could no 
| more discharge him than they could con- 
| demn him ; and we suppose the law was so, if 
the prosecutors joined issue upon the appeal, 
| and consented to it. But it does not appear 
| that in Paul’s case the prosecutors did so; 
he was forced to do it, to screen himself 
rom their fury, when he saw the governor 
‘did not take the care he ought to have done 
‘for his protection. And therefore others 
k that Agrippa and Festus, being unwil- 
ng to disoblige the Jews by setting him at 
hberty, made this serve for an excuse of their 
‘continuing him in custody, when they them- 
es knew they might have justified the 
arging of him. Agrippa, who was but 
ost persuaded to be a Christian, proves 
no better than if he had not been at all per- 
ded. And now I cannot tell, (1.) Whe- 
Paul repented of his having appealed to 
sar, and wished he had not done it, blam- 
himself for it as a rash thing, now he 
that was the only thing that hindered 
discharge. He had reason perhaps to 
ct upon it with regret, and to charge 
imself with imprudence and impatience in 
and some distrust of the divine protec- 
He had better have appealed to God 
to Cesar. It confirms what Solomon 
(Eccl. vi. 12), Who knows what is good 
‘man in this life? What we think is for 
welfare often proves to be a trap; such 
sighted creatures are we, and so ill- 
vised in leaning, as we do, to our own 
erstanding. Or, (2.) Whether, notwith- 


nother’s minds upon it, and they talked | be 


Pe ae eS Le 


as when he did it it appeared to him, as the 
ease then stood, to be for the best, though 
afterwards it appeared otherwise, he did not 
vex himself with any self-reproach in the 
matter, but believed there was a providence 
in it, and it would issue well at last. And 
besides, he was told in a vision that he must 
bear witness to Christ at Rome, ch. xxiii. 11. 
And it is all one to him whether he goes 
thither a prisoner or at his liberty ; he knows 
the counsel of the Lord shall stand, and says, 
Let it stand. The will of the Lord be done 


CHAP. XXVII. 


This whole chapter is taken up with an account of Paul's voyag 
towards Rome, when he was sent thithera prisoner by Festus the 
governor, upon his appeal to Cesar. I. The beginning of the 
voyage was well enough, it was calm and prosperous, ver. 1—S. 
11. Paul gave them notice of a storm coming, buat could not pre- 
vail with them to lie by, ver. 9—I1. III. As they pursued their 
yoyage, they met with a great deal of tempestuous weather, 
which reduced them to such extremity that they counted upo. 
nothing but being cast away, ver.12—20. IV. Paul assuredth 
that though they would not be advised by him to prevent their 
coming into this danger, yet, by the good providence ef God, the 
should be. brought safely through it, and none of them should 
be lost, ver. 21—26. V. At lengththey were at miduight thrown 
upon an island, which proved to be Malta, and then they were in 
the utmost danger imaginable, but were assisted‘by Paul’s coun 
sel to keep the meriners in the ship, and encouraged by h° 
comforts to eat their meat, and have a good heart on it, ver. 27 

V1. Their narrow escape with their lives, when they came 

to snore, when the ship was wrecked, but all the persons won 
derfully preserved, ver. 37—H. 

ND when it was determined 

that we should sail into Italy, 

they delivered Paul and certain other 

prisoners unto one named Julius, a 

centurion of Augustus’ band. 2 And 

entering into a ship of Adramyttium, 
we launched, meaning to sail by the 

coasts of Asia; one Aristarchus, a 

Macedonian of Thessalonica, being 

with us. 3 And the next day we 

touched at Sidon. And Julius cour- 
teously entreated Paul, and gave him 
liberty to go unto his friends to re- 
fresh himself. 4 And when we had 
launched from thence, we sailed under 

Cyprus, because the winds were con- 

trary. 5 And when we had sailed 

over the sea of Cilicia and Pamphylia, 
we came to Myra, a city of Lycia. 

6 And there the centurion found a 

ship of Alexandria sailing into Italy ; 

and he put us therem. 7 And when 
we had sailed slowly many days, and 
scarce were come over against Cnidus, 
the wind not suffering us, we sailed 
under Crete, over against Salmone : 

8 And, hardly passing it, came unto 

a place which is called The fair 

havens; nigh whereunto was the city 


Oe Pere ak ead ee.) ee 


Paul’s voyage THE 
of Lasea. 9 Now when much time 
was spent, and when sailing was now 
dangerous, because the fast was now 
already past, Paul admonished them, 
i0 And said unto them, Sirs, I per- 
ceive that this voyage will be with 
hurt and much damage, not only of 
the lading and ship, but also of our 
tives. 11 Nevertheless the centurion 
believed the master and the owner of 
the ship, more than those things 
which were spoken by Paul. 


It does not appear how long it was after 
Paul’s conference with Agrippa that he was 
sent away for Rome, pursuant to his appeal 
to Cesar; but it is likely they took the first 
convenience they could hear of to do it; in 
the mean time Paul is in the midst of his 
friends at Czsarea—they comforts to him, 
a he a blessing to them. But here we are 
told, 

I. How Paul was shipped off for Italy: a 
long voyage, but there is no remedy. He 
has appealed to Czsar, and to Czesar he must 
go: It was determined that we should sail 
mto Italy, for to Rome they must go by sea; 
it would have been a vast way about to go by 
land. Hence, when the Roman conquest of 
the Jewish nation is foretold, it is said (Num. 
xxiv. 24), Ships shall come from Chittim, that 
is, Italy, and shall afflict Eber, that is, the 
Hebrews. It was determined by the counsel 
of God, before it was determined by the coun- 
sel of Festus, that Paul should go to Rome; 
for, whatever man intended, God had work 
for him to do there. Now here we are told, 
1. Whose custody he was committed to—to 
one named Julius, a centurion of Augustus’s 
band, as Cornelius was of the Italian band, 
or legion, ch. x. 1. He had soldiers under 
him, who were a guard upon Paul, that he 
might not make his escape, and likewise to 
protect him, that he might have no mischief 
done him. 2. What bottom he embarked in: 
they went on board a ship of Adramyttium 
(v. 2), a sea-port of Africa, whence this ship 
brought African goods, and, as it should 
seem, made a coasting voyage for Syria, 
where those goods came to a good market. 
3. What company he had in this voyage, 
there were some prisoners who were com- 
mitted to the custody of the same centurion, 
and who probably had appealed to Cesar too, 
or were upon some other account removed 
to Rome, to be tried there, or to be examined 
as witnesses against some prisoners there; 
perhaps some notorious offenders, like Ba- 
rabbas, who were therefore ordered to be 
brought before the emperor himself. Paul 
was linked with these, as Christ with the 
thieves that were crucified with him, and was 
obliged to take his lot with them in this voy- 
age; and we find in this chapter (v. 42) that 
for their sakes he had like to have been 


but, being out upon his parole of 


the centurion is so civil us r 
ne is so just and honest as to keep his wore 


ACTS rie a i, 
killed, but for Ins sake they 
Note, It is no new thing fo 
be numbered among the trans; 
he had also cone mae | 
Luke particularly, the penman 
for ha pate himself in all along, We 
into Italy, and, We launched, v. 2. / 
chus a Thessalonian is particularly x 
as being now in his . Dr. Lig | 
thinks that Trophimus the jan went off 
with him, but that he left him sick at Mi- 
letum (2 Tim. iv. 20), when he passed by 
those coasts of Asia mentioned here (v. 2) 
and that there likewise he left Timothy. It 
was a comfort to Paul to have the society of 
some of his friends im this tedious voy: 
with whom he might converse freely, though 
he had so much loose profane company abou 
him. Those that go long voyages at sea are 
commonly necessitated to sojourn, as it were, 
in Mesech and Kedar, and have need of wis. 
dom, that they may do good to the bad com 
pany they are in, may make them better, or 
at least be made never the worse by them. 
II. What course they steered, and wha 
places they touched at, which are particu 
larly recorded for the confirming of the tru 
of the history to those who lived at that time 
and could by their own knowledge tell of 
their being at such and such a place. 1 
They touched at Sidon, not far off from where 
they went on board; thither they came 
next day. And that which is observable. 
is, that Julius the centurion was extraordi 
narily civil to Paul. It is probable that hi 
knew his case, and was one of the chief caj 
tains, or principal men, that heard him pleac 
his own cause before Agrippa (ch. xxv. 23) 
and was convinced of his innocency, and the 
injury done him; and therefore, though Pat 
was committed to him as a prisoner, hi 
treated him as a friend, as a scholar, as” 
gentleman, and as a man that had an intere: 
in heaven: He gave him liberty, while th 
business of the ship detained it at Sidon, i 
go among his friends there, to refresh himself 
and it would be a great refreshment to him 
Julius herein gives an example to those 
power to be respectful to those whom th 
find worthy of their respect, and im usiz 
their power to make a difference. A Josep 
a Paul, are not to be used as common: pi 
soners. God herein encourages those th 
suffer for him to trust in him; for he : 
put it into the hearts of those to befrien 
them from whom they least expect ca 
cause them to be pitied, nay, can cause ther 
to be prized and valued, even in the eyes ¢ 
those that carry them captive, Ps. evi. 
And it is likewise an instance of P 
fidelity. He did not go about to make h 
escape, which he might have easily done 
honour, | 
faithfully returns to his imprisonment. 
af as to take his wort 


2. They thence sailed under Cyprus, v. 4. | 


ee ae ee ee ee eee 


cab 
—_—. 


We) af 


been fair, they had gone for- 
direct sailing, and had left Cyprus 
the right hand ; but, the wind not favour- 
them,.they were driven to oblique sailing 
h a side wind, and'so compassed the is!and, 
@ manner, and left it on the left hand, 

ors must do as they can, when they cannot 
as they would, and make the best of their 
ind, whatever point jt is in; so must we all 
our passage over the ocean of this world. 
Then the winds are contrary yet we must 
e getting forward as wellas we can. 3. At 
rt called Myra they changed their ship ; 
which they were in, it is probable, having 
iness no further, they went on board a 
el of Alexandria bound for Italy, v. 5, 6.° 
exandria was now the chief city of Egypt, 
| great trading there was between that 
ty and Italy; from Alexandria they carried 
n to Rome, and the East-India goods 
Persian which they imported at the Red 
they exported again to all parts of the 
diterranean, and especially to Italy. And 
was a particular favour shown to the 
xandrian ships in the ports of Italy that 
were not obliged to strike sail, as other 
s were, when they came into port. 4. 
Vith much ado they made The Fair Havens, 
port of the island of Crete, v. 7, 8. They 
ed slowly many days, being becalmed, or 
aving the wind against them. It was a 
t while before they made the point of 
dus, a port of Caria, and were forced to 
under Crete, as before under Cyprus ; 
b difficulty they met with in passing by 
Salmone, a promontory on the eastern shore 
f the island of Crete. Though the voyage 
erto was not tempestuous, yet it was 
ry tedious. Thus many that are not driven 
jackward in their affairs by cross provi- 
ences, yet sail slowly, and do not get for- 
ard by favourable providences. And many 
od Christians make this complaint in the 
erns of their souls, that they do not rid 
ound in their way to heaven, but have 
h ado to keep their ground; they move 
many stops and pauses, and lie a great 
le wind-bound. Observe, The place they 
e to was called The Fair Havens. Tra- 
ers say that it is known to this day by 
Same name, and that it answers the name 
the pleasantness of its situation and 
ect. And yet, (1.) It was not the har- 
they were bound for; it was a fair 
, but it was not their haven. Whatever 
ble circumstances we may be in in this 
d, we must remember we are not. at 
ae, and therefore we must arise and de- 

for, though it be a fair haven, it is not 
he desired haven, Ps. cvii. 30 (2.) It was 
a commodious haven to winter in, so it is 
id, v.12. It had a fine prospect, but it lay 
xposed to the weather. Note, Every fair 
‘is not a safe haven; nay, there may 
, danger where there is most pleasure. 


is 3 


i. 
0 


1. J 


What advice Paul gave them with re- | 
e to that part of their voyage they had 


CH: AF 3 Na . ) Vv 


ee Pe” ee Pee .* 


-* 
\ towards Rome. 
before them—it was to be content to winter 
where they were, and not to think of stirring 
till a better season of the year. 1. It was 
now a bad time for sailing; they had lost a 
deal of time while they were struggling with 
contrary winds. Sailing was now dangerous, 
because the fust was already past, that is, the 
famous yearly fast of the Jews, the day of 
atonement, which was on the tenth day of the 
seventh month, a day to afflict the soul with 
fasting; it was about the 20th of our Sep- 
tember. That yearly fast was very religiously 
observed; but (which is strange) we never 
have any mention made im all the scripture 
history of the observance of it, unless it be 
meant here, where it serves only to describe 
the season of the year. Michaelmasis reckoned 
by mariners as bad a time of the year to be 
at sea in as any other; they complain of their 
Michaelmas-blasts; it was that time now with 
these distressed voyagers. The harvest was 
past, the summer was ended ; they had not 
only lost time, but lost the opportunity. 2. 
Paul put them in mind of it, and gave them 
notice of their danger (v. 10): “ I perceive” 
(either by notice from God, or by observing 
their wilful resolution to prosecute the voy- 
age notwithstanding the peril of the season) 
“that this voyage will be with hurt and damage ; 
you that have effects on board are likely to 
lose them, and it will be a miracle of mercy 
if our lives be given us for a prey.”” There 
were some good men im the ship, and many 
more bad men: but in things of this nature 
all things come alike to all, and there is one 
event to the righteous and to the wicked. If 
both be in the same ship, they both are in 
the same danger? 3. They would not be ad- 
vised by Paul in this matter, v.11. They 
thought him impertinent in interposing in 
an affair of this nature, who did not under- 
stand navigation ; and the centurion to whom 
it was referred to determine it, though 
himself a passenger, yet, being a man in 
authority, takes upon him to overrule, 
though he had not been oftener at sea per- 
haps than Paul, nor was better acquainted 
with these seas, for Paul had planted the 
gospel in Crete (Tit. i. 5), and knew the se- 
veral parts of the island well enough. But 
the centurion gave more regard to the opinion 
of the master and owner of the ship than to 
Paul’s; for every man is to be credited in 
his own profession ordinarily: but such a 
man as Paul, who was so intimate with Hea- 
ven, was rather to be regarded in seafaring 
matters than the most celebrated sailors. 
Note, Those know not what dangers they 
run themselves mto who will be governed 
more by human prudence than by divine re- 
velation. The centurion was very civil to 
Paul (v. 3), and yet would not be governed 
by his advice. Note, Many will show re- 
spect to good ministers that will not. take 
their advice, Ezek. xxxiii. 31. 


12 And because the haven was not 


, oo - Tia. oO” 


Paul’s voyage 


sommodious to winter in, the more 
part advised to depart thence also, if 
by any means they might attain to 
Phenice, and there to winter; which 
is a haven of Crete, and lieth to- 
ward the south west and north west. 
13 And when the south wind blew 
softly, supposing that they had ob- 
tained their purpose, loosing thence, 
they sailed close by Crete. 14 But 
not long after there arose against it 
a tempestuous wind, called Eurocly- 
don. 15 And when the ship was 
caught, and could not bear up into 
the wind, we let her drive. 16 And 
running under a certain island which 
is called Clauda, we had much work 
to come by the boat: 17 Which 
when they had taken up, they used 
helps, undergirding the ship ; and, 
fearing lest they should fall into the 
quicksands, strake sail, and so were 
driven. 18 And we being exceed- 
ingly tossed with a tempest, the next 
day they lightened the ship; 19 
And the third day we cast out with 
our own hands the tackling of the 
ship. 20 And when neither sun nor 
stars in many days appeared, and no 
small tempest lay on ws, all hope 
that we should be saved was then 
taken away. 

In these verses we have, 

I. The ship putting to sea again, and pur- 
suing her voyage at first with a promising 
gale. Observe, 1. What induced them to 
leave the fair havens: it was because they 
thought the harbour not commodious to win- 
ter in; it was pleasant enough in summer, 
but in the winter they lay bleak. Or perhaps 
it was upon some otheraccountincommodious; 
provisions perhaps were scarce and dear there; 
and they ran upona mischief to avoid an 
inconvenience, as we often do. Some of the 
ship’s crew, or of the council that was called 
to advise in this matter, were for staying there, 
rather than venturing to sea now that the 
weather was so uncertain: it is better to be 
safe in an incommodious harbour than to be 
lost in a tempestuous sea. But they were 
outvoted when it was put to the question, 
and the greater part advised to depart thence 
also ; yet they aimed not to go far, but only 
to another port of the same island, here called 
Phenice, and some think it was so called be- 
cause the Phenicians frequented 1t much, the 
merchants of Tyre and Sidon. It is here 
described to lie towards the south-west and 
north-west. Probably the haven was be- 
tween two promontories or juttings-out of 


TN gee GRR So Oa 
. - 
he a see 


THE ACTS. 


Laer 


land into the sea, one ef whic 
ee Ae and apc: to th 
y which it was d aga 
winds. Thus hath the wisdon 
provided for the relief and safety of 
go down to the sea in ships, and do business 
great waters. In vain bad nature provid 
for us the waters to sail on, if ithad not lik 
wise provided for us natural harbours to tal 
shelter in. 2. What encouragement the 
had at first to pursue their voyage. Theys 
out with a fair wind (w. 13), the south win 
blew softly, upon which they flattered then 
selves with hope that they should gain thei 
point, and so they sailed close by the coast 
Crete and were not afraid of running upc 
the rocks or quicksands, hecause the win 
blew so gently. ‘Those who put to sea wit 
ever so fair a gale know not what storms 
they may yet meet with, and therefore mi 
not be secure, nor take it for granted th 
they have obtained their purpose, when 
many accidents may happen to cross the 
purpose. Let not him that girdeth on th 
harness boast as though he had put it off. 
II. The ship ina storia presently, a dre 
ful storm. They looked at second cause 
and took their measures from the favou' 
hints they gave, and imagined that becau 
the south wind now blew softly it would < 
ways blow so; in confidence of this, they vet 
tured to sea, but were soon made sensible « 
their folly in giving more credit to a smilir 
wind than to the word of God im Pau 
mouth, by which they had fair warnil 
given them of a storm. Observe, ag 
1 What their danger and distress was, (1 
There arose against them a tempestuous wi 
which was not only contrary to them, al 
directly in their teeth, so that they could n 
get forward, but a violent wind, which rais 
the waves, like that which was sent forth 
pursuit of Jonah, though Paul was follow 
ing God, and going on in his duty, andn 
as Jonah running away from Godand his dut 
This wind the sailors called Euroclyde 
a north-east wind, which upon those 
perhaps was observed to be in a partie 
manner troublesome and dangerous. I 
a sort of whirlwind, for the ship is said 
be caught by it,-v.15. It was God # 
commanded this wind to rise, designing 
bring glory to himself, and reputation 
Paul, out of it; stormy winds being broug! 
out of his treasuries (Ps. cxxxv. 7), they fu 
his word, Ps. cxlviii. 8. (2.) The ship w 
exceedingly tossed (v. 18); it was kicked li 
a football from wave to wave; its p 
(as it is elegantly described, Ps. cvii. | 
mount up to the heavens, go down again to | 
the depths, reel to and fro, stagger like 
drunken man, and are at their wits’ end. T. 
ship could not possibly bear up into the 
could not make her way in opposition to th 
wind; and therefore they folded up th 
sails, which in such a storm would. endang 
them rather than do them any service, ard 


| 


—Non quo voluit, sed quo rapit impetus unde. 
Ovid. Trist. It is alah e that they were 
‘very near the haven of Phenice when this tem- 
pest arose, and thought they should presently 
bein a quiet haven, and were pleasing them- 
“selves with the thought of it, and wintering 
‘there, and lo, of a sudden, they are in this 
distress. Let us therefore always rejoice 
with trembling, and never expect a perfect 
ecurity, mor a perpetual security, till we 
ome to heaven. (3.) They saw neither sun 
or stars for many days. This made the tem- 
yest the more terrible, that they wereallin the 
lark ; and the useof the loadstone forthe direc- 
tion of sailors not being thenfound out (so that 
hey had no guide at all, when they could see 
neither sun nor stars) made the case the 
more hazardous. Thus melancholy some- 
times is the condition of the people of God 
pon a spiritual account. They walk in dark- 
ess and haveno light. Neither sun nor stars 
appear; they cannot dwell, nay, they cannot 
fasten, upon any thing comfortable or en- 
ouraging ; thus it may be with them, and yet 
ight is sown for them. (4.) They had 
abundance of winter-weather. No smail tem- 
est—yetpwv ov ddtyoc, cold rain, and snow, 
and all the rigours of that season of the year, 
o that they were ready to perish for cold; 
nd all this continued many days. See what 
ardships those often undergo who are much 
tt sea, besides the hazards of life they run; 
und yet to get gain there are still those who 
make nothing of all this ; and it is an instance 
bf divine Providence that it disposes some 
0 this employment, notwithstanding the dif- 
alties that attend it, for the keeping up of 
sommerce among the nations, and the isles 
f the Gentiles particularly; and Zebulun 
as. heartily rejoice in his going out as 
har in his tents. Perhaps Christ there- 
e chose ministers from among seafaring 
because they had been used to endure 
rdness. 
. What means they used for their own 
ef: they betook themselves to all the 
oor shifts (for I can call them no better) that 
‘Sailors in distress have recourse to. (1.) 
Vhen they could not make head against the 
nd, they Jet the ship run adrift, finding it 
s to no purpose to ply either the oar or the 
When it is fruitless to struggle, it is 
Wisdom to yield. (2.) They nevertheless did 
| what they could to avoid the present danger; 
bi was a little island called Clauda, and 
when they were near that, though they could 
pursue their voyage, they took care to 
ent their shipwreck, and therefore so 
red their matters that they did not run 
the island, but quietly ran under it, 
. (3.) When they were afraid they should 
ely save the ship, they were busy to save 
boat, which they did with much ado. 


Pree 
XAV 


Jj A i 2 wle te x - 
the ship drive, Not whither it would, but | 
shither it was i: ed by the impetuous waves 


et 


be of use in any exigence, and therefore they 
made hard shift to get it into the ship to 
them. (4.) They used means which were 
proper enough in those times, when the art 
of navigation was far short of the perfection - 
it is now come to; they undergirded the ship, 
v.17. They bound the ship under the bottom 
of it with strong cables, to keep it from 
bulging in the extremity of the tempest. (5.) - 
For fear of falling into the quicksands they struck 
sail, and then let the ship go as it would. 
It is strange how a ship will live at sea (so 
they express it), even in very stormy weather, 
if it have but sea-room; and, when the sailors 
cannot make the shore, it is their interest to 
keep as far off it as they can. (6.) The next 
day they lightened the ship of its cargo, 
threw the goods and merchandises overboard 
(as Jonah’s mariners did, ch. i. 5), being wil- 
ling rather to be poor without them than to 
perish with them. Skin for skin, and all that 
aman has, will he give for his life. See what 
the wealth of this world is ; how much soever 
it is courted as a blessing, the time may come 
when it will be a burden, not only too heavy 
to be carried safe of itself, but heavy enough 
to sink him that has it. Riches are often 
kept by the owners thereof to their hurt (Eccl. 
v. 13), and parted with to their good. But 
see the folly of the children of this world, 
they can be thus prodigal of their goods 
when it is for the saving of their lives, and 
yet how sparing of them in works of piety 
and charity, and in suffering for Christ, 
though they are told by eternal Truth itself 
that those shall be recompensed more than 
a thousand fold in the resurrection of the just. 
Those went upon a principle of faith who 
took joyfully the spoiling of their goods, know- 
ing in themselves that they had in heaven a 
better and a more enduring substance, Heb. 
x. 34. Any man will rather make shipwreck 
of his goods than of his life; but many will 
rather make shipwreck of faith and a good 
conscience than of their goods. (7.) The 
third day they cast out the tacklings of the 
ship—the utensils of it, Armamenta (so some 
render it), as if it were a ship of force. With 
us it is common to heave the guns over-board 
in the extremity of a storm; but what heavy 
artillery they had then which it was necessary 
to lighten the ship of i do not know; and 
I question whether it was not then a vulgar 
error among seamen thus to throw every 
thing into the sea, even that which would be 
of great use in a storm, and no great weight. 
3. The despair which at last they were 
brought to (v. 20): All hope that we should 
be saved was then taken away. The storm 
continued, and they saw no symptoms of its 
abatement; we have known very blustering 
weather to continue for some weeks. The 
means they had used were ineffectual, so that 
they were at their wits’ end; and such was 
the consternation that this melancholy pros- 


rhad much work to come by the boat (v.16), | pect put them into that they had no kext 
at last they took it up,v.17. This might| either to eat or drank. Thev had provision 


a 


se < 


oy oe 
4 3 


Sas 
See > 


eh eee Tey eee 
eee 


Paul's veyage THE 


enough on board (v. 38), but such bondage 
were they under, through fear of death, that 
they could not admit the supports of life. 
Why did not Paul, by the power of Christ, 
and in his name, lay this storm? Why did 
he not say to the winds and waves, Peace, 
be still, as lis Master had done? Surely it 
was because the apostles wrought miracles 
for the confirmation of their doctrine, not for 
the serving of a turn for themselves or their 
friends. 


21 But after long abstinence Paul 
stood forth in the midst of them, and 
said, Sirs, ye should have hearkened 
unto me, and not have loosed from 
Crete, and to have gained this harm 
and loss. 22 And now I exhort you 
to be of good cheer: for there shall 
be no loss of any man’s life among 
you, but of the ship. 23 For there 
stood by me this night the angel of 
God, whose I am, and whom I serve, 
24 Saying, Fear not, Paul; thou 
must be brought before Caesar : and, 
lo, God hath given thee all them that 
sail with thee. 25 Wherefore, sirs, 
be of good cheer: for I believe God, 
that it shall be even as it was told 
me. 26 Howbeit we must be cast 
upon a certain island. 27 But when 
the fourteenth night was come, as we 
were driven up and down in Adria, 
about midnight the shipmen deemed 
that they drew near to some coun- 
try; 28 And sounded, and found it 
twenty fathoms: and when they had 
gone a little further, they sounded 
again, and found zt fifteen fathoms. 
29 Then fearing lest we should have 
fallen upon rocks, they cast four an- 
chors out of the stern, and wished for 
the day. 30 And as the shipmen 
were about to flee out of the ship, 
when they had let down the boat 
into the sea, under colour as though 
they would have cast anchors out of 
the foreship, 31 Paul said to the 
centurion and to the soldiers, Except 
these abide in the ship, ye cannot be 
saved. 32 Then the soldiers cut off 
the ropes of the boat, and let her fall 
off. 33 And while the day was 
coming on, Paul besought them all to 
take meat, saying, This day is the 
fourteenth day that ye have tarried 
and continued fasting, having taixen 


ACTS. 


nothing. © Vh 
to take sume ae 


your health: for there s 
hair fall from the head of a 
35 And when he had thus spol = 
he took bread and gave —? te 
God in presence of them all: 
when he had broken it, he began 
eat. 36 Then were they all ae 
cheer, and they also took some n 
37 And we were in all in iat 
two hundred threescore and si 
souls. 38 And when they had e 
enough, they lightened the chips i 
cast out the wheat mto the:sea. 
And when it was day, they knew noi 
the land: but they discovered ac r 
tain creek with a shore, into the 
which they were minded, if it were 
possible, to thrust in the ship. 40 
And when they had taken up the 
anchors, they committed themselves 
unto the sea, and loosed the rudder 
bands, and hoised up the adie 0 
the wind, and made toward shore. 
41 And falling into a place 
two seas met, they ran the shi 
aground ; and the forepart stuck fi 
and remained unmoveable, but th 
hinder part was broken with the vic 
lence of the waves. 42 And the 
soldiers’ counsel was to kill the pri- 
soners, lest any of them should swim 
out, and escape. 43 But the centu 
rion, willing to save Pani, kept them 
from their purpose; and commanded 
that they which could swim should 
cast themselves first into the sea, and 
get to land: 44 And the rest, som 
on boards, and some on broken piece 
of the ship. And so it came to pass 
that they escaped all safe to land. 
We have here the issue of the distress § 
Paul and his fellow-travellers ; they escape 
with their lives and that was all, and that w 
for Paul’s sake. We are here told (@, 3 
what number there were on board—ma ; 
merchants, soldiers, prisoners, and other 
sengers, in all two hundred and sevent: 
souls; tae . ee notice of Soin § usthe 
concerne or them In reai e 
they were such a ee ciieraie aa 
lives were now in the utmost jeopardy, a 
one Paul among them worth more than al 
the rest. We left them in despair, givin 


up themselves for gone. Whether they calle 
every man on his'God, as Jaonah’s marir 


we are not told ;. it is well if this laudable 
ractice in a storm was not gone out of 
shion and made a jest of. However, Paul 
ong these seamen was not, like Jonah 
among his, the cause of the storm, but the 
comforter in the storm, and as much a credit 
o the profession of an apostle as Jonah was 
blemish to the character of a prophet. Now 
here we have, 

I. The encouragement Paul gave them, by 
assuring them, in the name of God, that their 
‘lives should all be saved, even when, in 
‘human appearance, all hope that they should 

be saved was takenaway. Paul rescued them 
from their despair first, that they might not 
die of that, and starve themselves in that, 
and then they were in a fair way to be res- 
dfrom their distress. After long absti- 
ence, as if they were resolved not to eat till 

knew whether they should live or die, 
ul stood forth in the midst of them. During 
distress hitherto Paul hid himself among 
m, was one of the crowd, helped with the 
to throw out the tackling (v. 19), but now 
distinguished himself, and, though a pri- 
er, undertook to be their counsellor and 
nforter. 
|. He reproves them for not taking his 
ice, which was to stay where they were, 
the road of Lasea (vw. 8): ‘* You should 
e hearkened to me and not have loosed 
m Crete, where we might have made 
ift to winter well enough, and then we 
uld not have gained this harm and loss, 
s, we should have escaped them. Harm 
loss in the world, if sanctified to us, may 
truly said to be gain; for if they wean us 
o present things, and awaken us to think 
future ‘state, we are truly gainers by 
Observe, They did not hearken to 
al when ‘he warned them of their danger, 
and yet if they will but acknowledge their 
and repent of it, he will speak comfort 
relief to them now that they are in dan- 
so compassionate is God to those that 
in misery, though they bring themselves 
nto it by their own incogitancy, nay, by their 
own wilfulness, and contempt of admonition. 
before administering comfort, will first 
ke them sensible of their sin in not’ heark- 
to him, by upbraiding them with their 
ashness, and probably, when he tells them 
heir gaining harm and loss, he reflects 
what they promised themselves by pro- 
g on their voyage, that they should gain 
much time, gain this and the other point : 
But,” Says he, “you have gained nothing 
t harm and loss ; how will you answer it?” 
at which they are blamed for is their 
sing frem Crete, where they were safe. 
te, Most people bring themselves:into in- 
renience, because they do not know when 
are well off, but gain harm and loss by 
ning against advice to better themselves. 

Heassures them that though'they should 

the ship yet they should none of them 


allis vanity and vexation of spirit. 


rua ve i: tet wel ae 


towurds Rome, 
being ruled by me:” he does not say, “Now 
therefore expect to fare accordingly, you may 
thank yourselves if you be all lost, those thar 
will not be counselled cannot be helped.” 
No, “ Yet now there is hope in Israel con- 
cerning this thing; your case is sad, but it 
is not desperate, now, I exhort you to be of 
good cheer.” ‘Thus we say to sinners that 
are convinced of their sm and folly, and 
begin to see and bewail their error, “ You 
should have hearkened unto us, and should have 
had nothing to do with sin; yet now we ex- 
hort you to be of good cheer: though you 
would not take our advice when we said, Do 
not presume, yet take it now when we say, Do 
not despair.” 'They had given up the cause, 
and would use no further means, because all 
hope that they should be saved was taken away. 
Now Paul quickens them to bestir themselves 
yet in working for their own safety, by telling . 
them that if they would resume their vigour 
they should secure their lives. He gives 
them this assurance when they were brought 
to the last extremity, for now it would be 
doubly welcome to them to be told that not 
a life should be lost when they were ready to 
conclude they must imevitably be all lost 
He tells them, (1.) That they must count 
upon the loss of the ship. Those who were 
interested in that and the goods were pro- 
bably those greater part that were for pushing 
forward the voyage and running the venture, 
notwithstanding Paul’s admonition, .and they 
are made to pay for their rashness. Their 
ship shall be wrecked. Many a stately, 
strong, rich, gallant ship is lost in the mighty 
waters in a little time ; for vanity of vanities, 
But, (2:) 
Not alife shall belost. ‘his would be good 
news to those that were ready to die for fear 
of dying, and whose guilty consciences made 
death look very terrible to them. 

3. He tells them what ground he had for 
this assurance, that it is not a banter upon 
them, to put them into humour, nora human 
conjecture, he has a divine revelation for it, 
and is as confident of it as that God is true, 
being fully satisfied that he has his word for it. 
An angel of God appeared to him in the night, 
and told him that, for his sake they should 
all be preserved (v. 23—25), which would 


‘double the merey of their preservation, that 


they should have it not only by providence, 
but by promise, and as a particular favour to 
Paul. Now observe here, 

(1.) The solemn profession Paul makes or 
relation to God, the God from whom he 
had this favourable intelligence: It is he 
whose I am, and whom I serve. He looks 
upon God, '1.] As his rightful owner, who 
has a sovereign incontestable title to him, and 
dominion over him: Whose I am. Because 
God made us and not we ourselves, therefore 
we are not our own but his. His we are by 
creation, for he made us; by preservation, 
for he maintains us; by redemption, for he 


their lives: “ You see your folly in not | bought us. Weare more his than our own. 


; 
ti 
e 
Kx ~ 


sot nm 


i de 


- 


TET eA, Se i ee == 


. Ea 


Paul’s voyage 
{2-1 As his sovereign ruler and mas ‘2r, who, 

aving given him being, has right to give him 
1aw: Whom TI serve. Because his weare, there- 
fore we are bound to serve him, to devote 
ourselves to his honour and employ ourselves 
in his work. It is Christ that Paul here has 
an eye to; he is God, and the angels are his, 
and goon his errands. Paul often calls him- 
self a servant of Jesus Christ ; he is his, and 
him he serves, both as a Christian and as 
an apostle; he does not say, “ Whose we 
are, and whom we serve,” for most that 
Were present were strangers to him, but, 
*© Whose I am, and whom I serve, whatever 
others do; nay, whom I am now in the actual 
service of, going to Rome, not as you are, 
upon worldly business, but to appear as a 
witness for Christ.” Now this he tells the 
company, that, seeing their relief coming 
from his God whose he was and whom he 
served, they might thereby be drawn in to 
take him for their God, and to serve him like- 
wise; for the same reason Jonah said to his 
mariners, I fear the Lord, the God of heaven, 
who has made the sea and the dry lund, Jo- 
nah i. 9. 

(2.) The account he gives of the vision he 
had: There stood by me this night an angel of 
God, a divine messenger who used formerly 
to bring him messages from heaven; he stood 
by him, visibly appeared to him, probably 
when he was awake upon his bed. ‘Though 
he was afar off upon the sea (Ps. Ixv. 5), on 
the uttermost parts of the sea (Ps, cxxxix. 9), 
yet this could not intercept his communion 
with God, nor deprive him of the benefit of 
divine visits. ‘Thence he can direct a prayer 
to God, and thither God can direct an angel 
to him. He knows not where he is himself, 
yet God’s angel knows where to find him out. 
The ship is tossed with winds and waves, 
hurried to and fro with the utmost violence, 
and yet the angel finds a way into it. No 
storms nor tempests can hinder the commu- 
nications of God’s favour to his people, for 
he is a very present help, a help at hand, even 
when the sea roars and is troubled, Ps. xlvi. 
1,3. We may suppose that Paul, being a 
prisoner, had not acabin of his own in the 
ship, much less a bed in the captain’s cabin, 
but was put down into the hold (any dark or 
dirty place was thought good enough for him 
in common with the rest of the prisoners), 
and yet there the angel of God stood by him. 
Meanness and poverty set none at a distance 
from God and his favour. Jacob, when he 
has no pillow but a stone, no curtains but 
the clouds, yet has a vision of angels. Paul 
had this vision but this last night. He had 
himself been assured by a former vision that 
he should go to Rome (ch. xxiii. 11), from 
which he might infer that he himself should 
be safe; but he has this fresh vision to assure 
him of the safety of those with him 

(3.) The encouragements that were given 
him in the vision, v. 14. [1.] He is for- 


bidden to fear. Though all about himare at! easy: “ I doubt not but it shall be as it 


THE ACTS. 


<< 


“re 


their wits’ end, and 1 
not, Paul ; fear not their fea Ve 
Isa. viii. 12. Let the sinners in Zion be 
but let not the saints be afraid, no, not at 
in astorm; for the Lord of hosts is with ti 
and their place of defence shall be the mu 
tions of rocks, Isa. xxxiii. 14—16. [2.] I 
is assured that for his part he shall con 


safely to Rome: Thou must be brought befo 
Cesar. As the rage of the most potent en 
mies, so the rage of the most stormy sé 
cannot prevail’ against God’s witnesses t 
tney have finished their testimony. Pa 
must be preserved in this danger, for he 
reserved for further service. ‘This is con 
fortable for the faithful servants of God 
straits and difficulties, that as long as Gx 
has any work for them to do their lives shé 
be prolonged. [3-] That for his sake all th 
were in the ship with him should be deliver 
too from perishing in this storm: God ha 
given thee all those that sail with thee. T 
angel that was ordered to bring him th 
message could have singled him out fr 
this wretched crew, and those that were h 
friends too, and have carried them safely 
shore, and have left the rest to perish, b 
cause they would not take Paul’s counsé 
But God chooses rather, by preserving th 
all for his sake, to show what great blessin; 
good men are to the world, than by deliverit 
him only to show how good men are ( 
tinguished from the world. God has giv 
thee all those that sail with thee, that is, spa 
them in answer to thy prayers, or for t 
sake. Sometimes good men deliver neit 
sons nor daughters, but their own souls o} 
Ezek. xiv. 18. But Paul here delivers a whe 
ship’s crew, almost three hundred sot 
Note, God often spares wicked people foi 
sake of the godly; as Zoar for Lot’s sa 
and as Sodom might have been, if there h 
been ten righteous persons init. The got 
people are hated and persecuted in the wot 
as if they were not worthy to live in it, 
really it is for their sakes that the we 
stands. If Paul had thrust himself n 
lessly into bad company, he might justly h 
been cast away with them, but, God call 
him into it, they are preserved with him. / 
it is intimated that it was a great favou 
Paul, and he looked upon it to be so, t 
others were saved for his sake: The 
gwen thee. There is no greater satisfactia 
a good man than to know that he is a pu 
blessing. i 
4. He comforts them with the same ¢ 
forts wherewith he himself was comfo: 
25): ‘* Wherefore, Sirs, be of good cheer, 
shall see even this will end well; for I 
lieve God, and depend upon his word, #ha 
shall be even as it was told me.” He 
not require them to give credit to that 
which he did not himself give credit; andl 
therefore solemnly professes that he believes 
it himself, and the belief of it makes 


meg eee Oe 


a 
Vas 


towards Rome 


Thus he stagge nol at the pro- 
of God through unbelief. Hath God 
ken, ond shall he not make it yood? No 
ibt he can, no doubt he will; for he is not 
‘man that he should lie. And shall it be as 
God hath said? ‘Then be of good cheer, be 
of good courage. God is ever faithful, and 
therefore let all that have an interest in his 
mise be ever cheerful. If with God say- 
x and doing are not two things, then with 
s believing and enjoying should not. 

5. He gives them a sign, telling them par- 
eularly what this tempestuous voyage would 
e in (v. 26): “ We must be cast upon a 
ain island, and that will both break the 
ip and save the passengers; and so the 
ediction in both respects will be fulfilled.” 
he pilot had quitted his post, the ship was 
to run at random, they knew not what 

de they were in, much less how to steer 
eir course, and yet Providence undertakes 

bring them to an island that shall be a 
fuge for them. When the church of God, 
ke this ship, is tossed with tempests, and not 
oforted, when there is none to guide her of 
1 her sons, yet God can bring her safely to 
ore, and will do it. 

Il. Their coming at length to an anchor 
nan unknown shore, v.27—29. 1. They 
been a full fortnight in the storm, con- 
ally expecting death: The fourteenth 
t, and not sooner, they came near land ; 
ywere that night driven up and down in 
dria, not in the Adriatic Gulf on which 
ice stands, but in the Adriatic Sea, a part 
the Mediterranean, containing both the 
ian and Jonian seas, and extending to 
African shore; in this sea they were 
ed, and knew not whereabouts they were. 
About midnight the mariners apprehended 
| they drew near to some shore, which 
firmed what Paul had told them, that 
y must be driven upon some island. To 
whether it was so or no, they sounded, in 
er to their finding the depth of the water, 

‘the water would be shallower as they 
ww nearer to shore; by the first experi- 
nt they found they drew twenty futhoms 

of water, and by the next fifteen fathoms, 
was a demonstration that they were 
some shore ; God has wisely ordered 
h a natural notice to sailors in the dark, 
_ they may be cautious. 3. They took 
nt, and, fearing rocks near the shore, 
cast anchor, and wished for the day ; 
durst not go forward for fear of rocks, 
et would not go-hack in hope of shelter, 
y would wait for the morning, and 
ly wished for it; who can blame them 
m the affair came to a crisis? When 


vy that there was land near them, they had 
rht to see it by; no marvel then they 

for day: When those that fear God 
Uk in darkness, and have no light, yet let 
t say, The Lord has forsaken us, or, 
has forgotten us ; but let them do 
YOL VIL 


y had light, there was no land to be seen ;: 


‘as these mariners did, cast anchor. and ‘wish 
for the day, and be assured that the day will 
dawn. Hope is an anchor of the soul, sure 
and stedfast, entering into that within the 
veil. Hold fast by that, think not of putting 
to sea again, but abide by Christ, and wait 
till the day break, and the shadows fee 
away. 

III. The defeating of the sailors’ attempt 
to quit the ship; here was a new danger 
added to their distress, which they narrowly 
escaped. Observe, 1. ‘he treacherous de- 
sign of the seamen, and that was to leave 
the sinking ship, which, though a piece of 
wisdom in others, yet in those that were 
entrusted with the care of it was the basest 
fraud that could be (v. 30): They were about 
to flee out of the ship, concluding no other 
than that when it ran ashore it must be 
broken all to pieces; having the command 
of the boat, the project was to get all of them 
into that, and so save themselves, and leave 
all the rest to perish. ‘I'o cover this vile 
design, they pretended they would cast an- 
chors out of the fore-ship, or carry them 
further off, and in order to this they let down 
the boat, which they had taken in (v. 16, 17), 
and were going into it, having agreed among 
themselves, when they were in to make 
straight for the shore. The treacherous 
seamen are like the treacherous shepherd, 
who flees when he sees the danger coming, 
and there is most need of his help, John x. 
12, Thus true is that of Solomon, Confidence 
in an unfaithful man in time of trouble is like 
a broken tooth or a foot out of joint. Let us 
therefore cease from man. Paul had, in 
God’s name, assured them that they should 
come safely to land, but they will rather trust 
their own refuge of lies than God’s word and 
truth. 2. Paul’s discovery of it, and pro- 
testation against it, v. 31. They all saw 
them preparing to go into the boat, but were 
deceived by the pretence they made; only 
Paul saw through it, and gave notice to the 
centurion and the soldiers concerning it, and 
told them plainly, Except these abide in the 
ship, you cannot be saved. The skill of a 
mariner is seen in a storm, and, in the dis- 
tress of the ship, then is the proper time for 
him to exert himself. Now the greatest dif- 
ficulty of all was before them, and therefore 
the seamen were now more necessary than 
ever yet; t was mdeed not by any skill of 
theirs that they were brought to land, for it 
was quite beyond their skill, but, now that 
they are near land, they must use their art to 
bring the ship to it. When God has done 
that for us which we-could not, we must 
then in his strength help ourselves. Paul 
speaks humanly, when he says, You cannot 
be saved except these abide in the ship ; and 
he does not at all weaken the assurances he 
had divinely given that they should infallibly 
be saved. God, who appointed the end, that 
they should be saved, appointed the means 
that they should be saved by the help of 

3B 12—VI. 


ae ee ie oe SE LE Fae EN 2 be 


abe 


i 


ty ae 


Paul's voyaye 
these seamen; tnougn, if they had gone off, 
no doubt God would have made his word 
good some other way. Paul speaks as a 
prudent man, not as a prophet, when he 
says, hese are necegsary to your preserva- 
tion. Duty is ours, events are God’s; and 
we do not trust God, but tempt him, when 
we say, “ We put ourselves under his pro- 
tection,”’ and do not use proper means, such 
as are within our power, for our own pre- 
servation. 3. The effectual defeat of it by 
the soldiers, v. 32. It was no-time to stand 
arguing the case with the seamen, and there- 
fore they made no more ado, but cut the ropes 
of the boat, and, though it might otherwise 
have done them service in their present dis- 
tress, they chose rather ¢o let it fall off, and 


lose it, than suffer it to do them this dis-| 


service. And now the seamen, being forced 
to stay in the ship whether they would or no, 
are forced likewise to work for the safety of 
the ship as kard as they could, because if the 
rest perish they must perish with them. 

1V. The new life which Paul put into the 
company, by cheerfully inviting them to take 
some refreshment, and by the repeated as- 
surances he gave them that they should all of 
them have their lives given them for a prey. 
Happy they who had such a one as Paul in 
their company, who not only had corre- 
spondence with Heaven, but was of a hearty 
lively spirit with those about him, that 
sharpened the countenance of his friend, as 
iron sharpens iron.- Such a friend in dis- 
tress, when without are fightings and within 
are fears, is a friend indeed. Otntment and 
perfume rejoice the heart ; so doth the sweet- 
ness of a man’s friend by hearty counsel, 
Prov. xxvil. 9. Such was Paul’s here to his 
companions in tribulation. ‘The day was 
eoming on: those that wish for the day, let 
them wait awhile, and they shall have what 
they wish for... The dawning of the day 
revived them a little, and then Paul got them 
together. 1. He chid them for their neglect 
of themselves, that they had so far given way 
to fear and despair as to forget or not to mind 
their food: This is the fourteenth day that 
you have tarried, and continued fasting, hav- 
mg taken nothing; and that is not well, v. 
33. Not that they had all, or any of them, 
continued fourteen days without any food, 
but they had not had any set meal, as they 
used to have, all that time; they ate very 
little, next to nothing. Or, “ You have con- 
tinued fasting, that is, you have lost your 
stomach; you have had no appetite at all to 
your food, nor any relish of it, through pre- 
vailing fear and despair.” A very disconso- 
late state is thus expressed (Ps: cii. 4), I 
forget to eat my bread. It is a sin to starve 
the body, and to deny it its necessary sup- 
ports; he is an unnatural man indeed that 
hateth his own flesh, and does not nourish and 
cherish it ; and it is asore evil under the sun 
to have a sufficiency of the good things of 


this life, and not to have power to use them,/ gave thanks (o God wm presence of 


THE ACTS_ 


. 


eae 
te A 


_Ecel. vi 2 If this arise 
the world, and from a 
trouble, it is so far from. 
| is another sin, it is discontent, 
of God, it is all wrong. What: 
die for fear of dying! But thu 
of the world works death, while j 
life and peace in. the greatest: dis 
dangers. 2. He courts them to th 
(v. 34): “ Wherefore I pray you to tuke sc 
meat. We have a hard struggle before 1 
must get to shore as well as we can; 
| bodies be weak through tyr oer hall n 
be able to help ourselves.” angel ba 
| Elijah, Arise and eat, for utherwise he wo! 
| find the journey too great for him, 1 Kin 
xix. 7. So Paul will have these people ea 
or otherwise the waves will be oe hard | 
) them: I pray you, wapaxade, “I exhort yo 
if you will be ruled by me, take some nouris 
ment; though you have no appetite 1 
it, though you have fasted away your 
mach, yet let reason bring you to-it, for i/ 
is for your health, or rather your preserv 
tion, or sufety, ut this time; it is for yo 
salvation, you cannot wi -nourishme 
have strength to shift for your lives.” — 
he that will not labour, let him not eat ; so 
that means to labour must eat. Weak am 
trembling Christians, that give way te 
and fears about their spiritual state, con! 
fasting from the Lord’s supper, and fasti 
from divine consolations, and then comp) 
they cannot go on in their spiritual 
warfare; and it is owing to themse! 
they would feed and feast as they 
upon the pro vision Christ has made for th 
they would be strengthened, and it woul 
for their souls’ health and salvation. 
assures them of their preservation =: ' 
shall not a hair fall from the head of an 
you. It is a proverbial expression, denot 
a complete indemnity. It is used 1 King 
52; Luke xxi. 18.“ You cannot ea 
fear of dying; I tell you, you are sur 
living, and therefore eat. _ You will c 
shore wet and cold, but sound win 
limb; your hair wet, but not a hair lo 
4. He himself spread their table for the 
for none of them had any heart to do it, t 
were all so dispirited: When he he 
spoken, he took bread, fetched it fre 
ship’s stores, to which every» one mi 
safely have access when none of them ha 
appetite. They were not reduced to § 
allowance, as sailors sometimes are 
they are kept longer at. sea than they ex 
ed by distress of weather; they had 
but what good did that do them, when 
had no stomach? We have reas 
thankful to God that we have not only 3 
to our appetite, but appetite to our 
that our soul abhors not even dainty 
(Job xxxiii. 20), through sickness or 50) 
5. He was chaplain to the ship, andt 
reason to be proud of their c 


. 


Te. 


Fil, 
we 


Se ok le CHAP. 
have reason to think he had often prayed 
ith Luke and Aristarchus, and what others 
‘e were among them that were Christians, 
_ that they prayed daily together ; but whether 
‘he had before this prayed with the whole 
- company promiscuously is not certain. Now 

he gave thanks to God, in presence of them all, 
that they were alive, and had been preserved 
hitherto, and that they had a promise that 
their lives should be preserved in the immi- 

‘nent peril now before them ; he gave thanks 
for the provision they had, and begged a 
hlessing upon it. We must i every thing 
_ give thanks ; and must particularly have an 
eye to God in receiving our. food, for it is 
_ sanctified to us by the word of God and prayer, 
and is to be received with thanksgiving. ‘Thus 
the curse is taken off from it, and we obtain 
acovenant-right to it and a covenant-bles- 
mg upon it, 1 Tim. iv. 3—5. And it is not 
by bread ulone that man lives, but by the word 
of God, which must be met with prayer. He 
gave thanks in presence of them all, not only 
show that he served a Master he was not 
shamed of, but to invite them into his ser- 
vice too. If we cravea blessing upon our 
“meat, and give thanks for it in a right man- 


i 


communion with God ourselves, but credit 


pinion of others. 6. He set them a good 
example: When he had given thanks, he broke 
the bread (it was sea-biscuit) and he began to 
eat. Whether they would be encouraged or 
no, he would; if they would be sullen, and, 
like froward children, refuse their victuals 
because they had not every thing to their 
ind, he would eat his meat, and be thank- 
wl. Those that teach others are inexcusable 


ie most effectual way of preaching is by 
mmple. 7 It had a happy influence upon 


. They then ventured to believe the 
sage God sent them by Paul when they 
‘plainly perceived that Paul believed it himself, 

ho was in the same common danger with 
Thus God sends good tidings to the 
shing world of mankind by those who 
of themselves, and in the same common 
ier with themselves, who are sinners too, 
must be saved, if ever they be saved, in 
ve same way in which they persuade others 
venture; for it is a common salvation 
ch they bring the tidings of ; and itis an 
acouragement to people to commit them- 
es to Christ as their Saviour wnen these 
invite them to do so make it to appear 
they do so themselves. It is here upon 
occasion that the number of the persons 
t down, which we took notice of before: 
»were in all two hundred threescore and 
m souls, See how many may be in- 
ced by the good example of one. They 
all eat, nay, they did all eat enough (v. 
they were satiated with food, or filled with 
_ they made a hearty meal This explains 


“ner, we shall not only keep up a comfortable | 


our profession, and recommend it to the good | 


hey do not themselves do as they teach, and | 


em all (v. 36): Then were they all of good 


XXVIL towards Rome. 


|the meaning of thein fasting before for four- 
teen days; not that they did not eat during 
all that time, but they never had enough all 
that time, as they had now. 8. They once 
more lightened the ship, that it might escape 
the better in the shock it was now to have. 
‘They had before thrown the wares and the 
tackle overboard, and now the wheat, the 
victuals and provisions they had ; better they 
should sink the food than that it should sink 
them. See what good reason our Saviour had 
to call our bodily food meat that perishes. We 
may ourselves be under a necessity of throw- 
ing that away to save our lives which we had 
gathered and laid up for the support of ovr 
| lives. It is probable that the ship was over- 
loaded with the multitude of the passengers 
(for this comes in just after the account of 
the number of them) and that this obliged 
them so often to lighten the ship. 
V. Their putting to shore, and the staving 
of the ship in the adventure. It was about 
| break of day when they ate their meat, and 
when it was quite day they began to look 
about them; and here we are told, 1. That 
they knew not where they were; they could 
not tell what country it was they were now 
upon the coast of, whether it was Europe, 
Asia, or Africa, for each had shores washed 
by the Adriatic Sea. It is probable that 
these seamen had often sailed this way, and 
thought they knew every country they came 
near perfectly well, and yet here they were at 
aloss. Let not the wise man then glory in 
his wisdom, since it may perhaps fail him 
thus egregiously even in his own profession. 
2. They observed a creek with a level shore, 
into which they hoped to thrust the ship, v. 39 
Though they knew not what country it was, 
nor whether the inhabitants were friends or 
foes, civil or barbarous, they determined to 
cast themselves upon their mercy; it was 
dry land, which would be very welcome to 
those that had been so long at sea. It wasa 
pity but they had had some help from the 
shore, a pilot sent them, that knew the coast, 
who might steer their ship in, or another 
second ship, to také some of the men on 
board. Those who live on the sea-coast 
have often opportunity of succouring those 
who are in distress at sea, and of saving pre- 
cious lives, and they ought to do their 
utmost in order to it, with all readiness and 
cheerfulness ; for it is a great sin, and very 
provoking to God, to forbear to deliver those - 
that are driven unto death, and are ready to be 
slain ; and it will not serve for an excuse to 
say, Behold, we knew 2t not, when either we did, 
or might, and should, have known it, Prov. 
xxiv. 11,12. Ihave been told there are some, 
and in our own nation too, who when from 
the sea-coast they sea a ship in distress and 
at a loss will, by misguiding fires cr other- 
wise, purposely lead them into danger, that 
the lives may be lost, and they may have the 
plunder of the ship. One can scarcely believe 
i that any of the human species can possibly 


a 
a 
| 


et el | 


we 


woth. She ee 


Paul’s voyage 


be so wicked, so barbarously inhuman, and 
can have so much of the devil in them; 
if there be, let them know of a truth that 
they shall have judgment without mercy who 
have shown no mercy. 3. They made straight 
to the shore with wind and tide (v. 40): 
They took up the anchors, the four anchors 
which they cast out of the stern, v.29. Some 
think that they took pains to weigh them up, 
hoping they should have use for them again 
at the shore; others that they did it with 
such precipitation that they were forced to 
cut the cables and leave them; the original 
will admit either. They then committed them- 
selves to the sea, the wind standing fair to 
carry them into the port, and they loosed the 
rudder-bands, which were fastened during the 


storm for the greater steadiness of the ship, 
but, now that they were putting into the port, 
were loosed, that the pilot might steer with 


the greater freedom ; they then hoisted up the 


main-sail to the wind, and made towards shore. 
The original words here used for the rudder- 
bands and the main-sail find the critics a 
great deal of work to accommodate them to 
the modern terms; but they need not give 
us any difficulty who are content to know 
that when they saw the shore they hastened 
to it as fast as they could, and perhaps made 
more haste than good speed. And should 
not a poor soul that has long been struggling 
with winds and tempests in this world long 
to put into the safe and quiet haven of ever- 
Jasting rest? Should it not get clear from 
all that which fastens it to this earth, and 
straitens the out-goings of its pious and 
devout affections heavenward? And should 
it not hoist up the main-sail of faith to the 
wind of the Spirit, and so with longing 
desires make to shore? 4. They made a 
shift among them to run the ship aground, in 
a shelf or bed of sand, as it should seem, or 
an isthmus, or neck of land, washed with the 
sea on both sides, and therefore two seas are 
said to meet upon it, and there the forepart 
stuck fast ; and then, when it had no liberty 
to play, as a ship has when it rides at anchor, 
but remained immovable, the hinder part 
would soon be broken of course by the 
violence of the waves. Whether the seamen 
did not do their part, being angry that they 
were disappointed in their design ‘to escape, 
and therefore wilfully ran the ship aground, 
or whether we may suppose that they did 
their utmost to save it, but God in his pro- 
vidence overruled, for the fulfilling of Paul’s 
word, that the ship must be lost (v. 22), I 
cannot say ; but this we are sure of that God 
will confirm the word of his servants, and per- 
form the counsel of his messengers, Isa. xliv. 
26. ‘The ship, that had strangely weathered 
the storm in the vast ocean, where it had 
room to roll, is dashed to pieces when it 
sticks fast. Thus if the heart fixes in the 
world, in love and affection, and adherence 
to it, it is lost. Satan’s temptations beat 
sgainst it, and i‘ is gone; but, as Jong as it 


“THE ACTS, a 


Savorem vite—from a rega 


a 


= ee 
v Die : 


keeps above the world, tho 
with its cares and tumults, there is ho) 
They had the shore in view, and yet s 
shipwreck in the harbour, to teach us x 
to be secure. ba 
VI. A particular danger that Paul and 
rest of the prisoners were in, besides 
share in the common calamity, and their 
liverance fromit. 1. In this critical moment, 
when every man hung in doubt of his life, 
the soldiers advised the killing of the.prisoners 
that were committed to their custody, and 
whom they were to give an account of, lest 
any of them should swim out and escape, v. 42. 
There was no great danger of that, for they 
could not escape far, weak and weary as they 
were; and, under the eye of so many soldiers 
that had the charge of them, it was not 
likely they should attempt it ; and if it should 
so happen, though they might be obnoxious 
to the law for a permissive escape, yet in 
such a case as this equity would certainly 
relieve them. Butit wasa brutish barbarous 
motion, and so much the worse that they 
were thus prodigal of other people’s lives 
when without a miracle of mercy they must 
lose their own. 2. The centurion, for Paul’s 
sake, quashed this motion presently. Paul, 
who was his prisoner, had found favour 
with him, as Joseph with the captain of the 
guard. Julius, though he despised Paul’ 
advice (v. 11), yet afterwards saw a great 
deal of cause to respect him, and therefor 
being willing to save Paul, he prevented 
execution of that bloody de ors and 4 
rd to his life, he 
kept them from their purpose. It does n 
appear that they were any of them malefactor 
convicted, but only suspected, and waitin 
their trial, and in such a case as this bett 
ten guilty ones should escape than one tha 
was innocent be slain. As God had savet 
all in the ship for Paul’s sake, so here t 
centurion saves all the prisoners for his sake 
such a diffusive good isa goodman. 
VII. The saving of the lives of all th 
persons in the ship, by the wonderful pro} 
dence of God. When the ship broke unde 
them, surely there was but a step between 
and death ; and yet infinite mercy interposed, | 
and that step was not stepped. -1. Sc 
were saved by swimming: The centurion ¢ 
manded his soldiers in the first place, asma 
of them as could swim, to get to land first, an 
to be ready to receive the prisoners, and pri 
vent-their escape. The Romans trained 
their youth, among other exercises, to tha 
swimming, and it was often of i 
them in their wars: Julius Cesar 1% 
famous swimmer. It may be very useft 
these who deal much at sea, but othel 
wise perhaps more lives have been lost bj 
swimming in sport, and learning to swim 
than have been saved by swimming foi need. 
2. The rest with much ado scrambled to the 
shore, some on boards that they had loose 
with them in the ship, and others on the 


a * . & ; 

n pieces of the ship, every one making 
beat aa he aoaldior himself and his 
friends, and the more busy because they 
were assured their labour should not be in 
vain; but so it came to pass that through the 
good providence of God none of them mis- 
carried, none of them were by accident 
turned off, but they escaped all safely to land. 
See here an instance of the special providence 
of God in the preservation of people’s lives, 
‘and particularly in the deliverance of many 
from perils by water, ready to sink, and yet 
kept from sinking, the deep from swallowing 
hem up and the water-floods from overflowing 
‘them, the storm turned into a calm. They 
were rescued from the dreaded sea, and 
prought ‘to the desired haven. O that men 
vould praise the Lord for his goodness! Ps. 
evil. 30, 31. Here was an instance of the 
performance of a particular word of promise 
which God gave, that all the persons in this 
ship should be saved for Paul’s sake. Though 
‘there be great difficulty in the way of 
the promised salvation, yet it shall with- 
‘out fail be accomplished; and even the 
yreck of the ship may furnish out means for 
“the saving of the lives, and, when all seems 
to be gone, all proves to be safe, though it be 
‘on boards, and broken pieces of the ship. 

aan CHAP. XXVIII. . 


We are the more concerned to take notice of and to improve what 
‘4s here recorded concerning blessed Paul because, after the story 
of this chapter, we hear no more of him in the sacred history, 
“though we have a great deal of him yet before us in his epistles 
” We have attended him through several chapters from one judg- 
iient-seat to another, and could at last have taken leave of him 
with the more pleasure if we had left him at hberty ; but 1m this 
~ chapter we are to condole with him, and yer congratulate him. 
We condole with him as a poor shipwrecked passenger, strip- 
‘pod of all; and yet congratulate him, 1. As singularly owned by 

is God in his distress, preserved himself from receiving hurt by 
x that fastened on his hand (ver. 1—6), and being made 
trument of much good in the island ou which they were 
, in healing many that were sick, and particularly the father 
Publius, the chief man of the island, ver.7—9. 2. As much 
pected by the people there, ver. 10 II. We condole with him 
@ poor confined prisoner, carried to Rome under the notion of 
acriminal removed by ‘* habeas corpus” (ver. 11L—16), and yet 
we congratulate him, 1. Upon the respect shown him by the 
- Christians at Rome, who came a great way to meet him, ver. 1a. 
2. Upon the favour he found with the captain of the guard, mto 
whose custody he was delivered, who suffered him’ to dwell by 
Aimself, and did not put him in the common prison, ver, 16. 3. 
Upon the free conference he had with the Jews at Rome, both 
about lis own affair (ver. 17—22) and upon the subject of the 
_ Christian religion in general (yer. 23), the issue of which was 
_ that God was glorified, many were edified, the rest left inexcus- 
, ‘able, and the apostles justified in preaching the gospel to the 

Gentiles, ver. 24—29. 4. Upon the undisturbed liberty he had 
"to preach the gospel to al. comers in his own house for two years 

1 together, ver. 30, 31. i 


~A ND when they were escaped, 
7 \ then they knew that the island 
called Melita. 2 And the bar- 
us people showed us no little 
mdness: for they kindled a fire, 
nd received us every one, because of 
e present rain, and. because of the 
old. 3 And when Paul had gathered 
bundle of sticks, and laid them on 
fire, there came a viper out of the 
and fastened on his hand. 4 


nomous beast hang on his hand, 
y said among themselves, No 


| arms. 


- CHAP. XXVI 


doubt this man is a murderer, whom, 
though he hath escaped the sea, yet 
vengeance suffereth not to live. 9 
And he shook off the beast into the 
fire, and felt no harm. 6 Howbeit 
they looked when he should have 
swollen, or fallen down dead sudden- 
ly : but after they had looked a great 
while, and saw no harm come to him, 
they changed their minds, and said 
that he was a god. 7, Inthe same 
quarters were possessions of the chief 
man of the island, whose name was 
Publius; who received us, and lodged 
us three days courteously. 8 And it 
came to pass, that the father of Pub- 
lius lay sick of a fever and of a 
bloody flux: to whom Paul entered. 
in, and prayed, and laid his hands on. 
him, and healed him. 9 So when 
this was done, others also, which had. 
diseases in the island, came, and were. 
healed: 10 Who also honoured us 
with many honours; and when we 
departed, they laded us with such 
things as were necessary. 


What a great variety of places and circum- 
stances do we find Paulin! He was a pla- 
net, and not a fixed star. Here we have him 
in an island to which, in all probability, he 
had never come if he had not been thrown 
upon it by a storm; and yet it seems God 
has work for him to do here. Even stormy 
winds fulfil God’s counsel, and an ill wind 
indeed it is that’ blows nobody any good; 
this ill wind blew good to the island of Melita; 
for it gave them Paul’s company for three 
months, who was a blessing to every place 
he came to. This island was called Melita, 
lying between Sicily and Africa, twenty miles 
long, and twelve broad; it lies furthest from 
the continent of any island in the Mediter- 
ranean; it is about sixty miles from Sicily. 
It has been famous since for the knights of 
Malta, who, when the Turks overran that 
part of Christendom, made a noble stand, 
and gave some check to the progress of their 
Now here we have, 

I. The kind reception which the in- 
habitants of this island gave to the distressed | 
strangers that were shipwrecked on their 
coast (v. 2): The barbarous people showed us 
no little kindness. God had promised that 
there should be no loss of any man’s life ; 
and, as for God, his work is perfect. If they 
had escaped the sea, and when they came 
ashore had perished for cold or want, it had 
been all one ; therefore Providence continucs 
its care of them, and what benefits we re- 
ceive by the hand of man must be acknow- 
ledged to come from the hand of God; tor 


Paul’s voyage . THE 


every creature is that to us, and no more, 
that he makes it to be, and when he pleases, 
as he can make enemies to be at peate, so he 
can make strangers to be friends, friends in 
need, and those are friends indeed—friends 
in adversity, and that is the time that a brother 
is born for. Observe, 1. The general notice 
taken of the kindness which the natives of 
Malta showed to Paul and his company. 

They are called barbarous people, because 
they did not, in language and customs, con- 
form either to the Greeks or Romans, who 
looked (superciliously enough) upon all but 
themselves as barbarians, though otherwise 
civilized enough, and perhaps in some cases 
more civil than they. These barbarous people, 
however they were called so, were full of 
humanity: They showed us no Jittle kindness. 

So far were they from making a prey of this 
shipwreck, as many, I fear, who are called 
Christian people, would have done, that they 
laid hold of it as an opportunity of showing 
mercy. The Samaritan is a better neighbour 
to the poor wounded man than the priest or 
Levite. And verily we have not found 
greater humanity among Greeks, or Romans, 
or Christians, than among these: barbarous 
people; and it is written for our imitation, 

that we may hence learn to be compassionate 
to those that are in distress and misery, and 
to relieve and succour them to the utmost of 
our ability, as those that know we ourselves 
are also in the body. We should be ready to 
entertain strangers,.as Abraham, who sat at 
his tent door to invite passengers in (Heb. xiii. 

2), but especially strangers in distress, as 
these were. Honour all men. If Providence 
hath so appointed the bounds of our habitation 
as to give us an opportunity of bemg 
frequently serviceable to persons at a loss, 
we should not place it among the incon- 
veniences of our lot, but the advantages of 
it; because zz is more blessed to give than to 
receive. Who knows but these barbarous 
people had their lot cast m this island for 
such atime as this! 2. A particularinstance 
of their kindness: They kindled a fire, in 
some large hall or other, and they received us 
every one—made room for us about the fire, 
and bade us all welcome, without asking 
either what country we were of or what 
religion. In swimming to the shore, and 
coming on the broken pieces of the ship, we 
must suppose that they were sadly wet, that 
they had not a dry thread on them; and, 

as if that were not enough, te complete the 
deluge, waters from above met those from 
below, and it rained so hard that this would 
wet them to the skin presently; and it was a 
cold rain too, so that they wanted nothing so 
muchas a good fire (for they had eaten heartily 
but just before on ship-board), and this they 
got for them presently, to warm them, and 
ary their clothes. Jt is sometimes as much a 
piece of charity to poor families to supply 
them with fuel as with food or raiment. Be 
you warmed, is as necessary as, Be you filled. 


ACTS © as 

When in the extremities r 

find ourselves fenced agai 

the season, by the accommodz 

er bed, lothes, aula ‘00d T 

think how many lie cpl eaee 

rain, and to the cold, and pity them, ai ee 

for them, and help if we can. 
Tl. The further danger that Paul w 


by a viper’s fastening on his hand, ead 
unjust construction the people put po 
it. Paul is among s and appea 


one of the meanest and most co 
the company, therefore God. disti 
him, and soon causes him to be. 
tice of. 

1. When the fire was to bemade, and to 
made bigger, that so great 
all have the henefit of it, ee aul was aoe 
any of them in gathering sticks, v. 3. 
he was free from all, and of eS om cco 
than any of them, yet he made himself s 
of all. Paul was an industrious active m na 
and loved to be domg when any sing 
to be done, and never. Ros to 
his ease. ne was a humble self-denyin 
man, and woul to.an rhi 
he might be pis hae sy any hing by ath 
ing of sticks to make a fire of. We she 
reckon nothing below us but. sin, ar A 
willing to condeseend to the meanest offic 
if there be occasion, for the good of o 
brethren. The people were ready to 
them; yet Paul, wet and cold as 
not throw. it all upon them, but =e 
himself. Those ae receive benefit b 
fire should help to carry fuel to it. “i 

2. The sticks being old dry rubbish, 
happened there was peak weg ne} 
layas dead till it came to the heat, and 
vived, or lay quiet till it felt the fire, 2 
was provoked, and flew at him that 
threw it into the fire, and fastened y 
hand, v. 3. Serpents and 
creatures commonly lie among ticks! 
we read of him that leans on the me 
serpent bites him, Amos v.19. It: 
common that people were by it frighte 
from tearing hedges (Keel. x. 8): 
breaketh a hedge, a serpent ‘shall. b 
As there is a snake under the 
there is often under the dry lea 
how many perils human -life ‘ante 
and what danger we are in from th nfe 
creatures, which have many ‘of them be 
enemies to men, since men 
God; and what a mercy it is that 
preserved from them as we are. W 
meet with that which is be stere 
we expect that which is beneficial; an 
come by hurt when es a honestly | 
ployed, and in the way of their duty 

3. The barbarous people cate 
Paul, being a prisoner, was i 
derer, who had appealed to Rome, to és 
justice in his own country, and that this \ 
was sent by divine justice to be the 4 
of blood; or, if they werenot aware 


wh 
‘ 


To cael 
prisoner; they supposed that he was in 
ight; and when they saw the venomous 


animal hang on his hand, which it seems he 
_ eould not, or would not, immediately throw 
off, but let it hang, they concluded, “‘ No 
doubt this man is a murderer, has shed in- 
nocent blood, and therefore, though he has 
q escaped the sea, yet divine venyeance pursues 
_ him, and fastens upon him now that he is 
pleasing himself with the thoughts of that 
escape, and will. not suffer him to live.” Now 
in this we may see, 
-. (1.) Some of the discoveries of natural 
light. ‘Phey were barbarous people, perhaps 
had no books nor learning among them, and 
yet they knew naturally, [1.] That there is a 
‘God that governs the world, and a/providence 
that presides in all occurrences, that things 
do not come to pass by chance, no, not such 
a thing as this, but by divine direction. [2.] 
'Yhat evil pursues sinners, that there are good 
works which God will reward and wicked 
works whichhe will punish; there is a divine 
: nemesis—a vengeance, which sooner or later 
will reckon for enormous crimes. | They be- 
ieye not only that there is a God, but that 
this God hath said, Vengeance is mine, I will 
repay, even. to death. ([3.] That murder is a 
neinous crime, and which shall not long go 
unpunished, that whoso sheds.«n’s blood, if 
his blood be not shed by man (by the magis- 
trate, as it ought to be) it shall be shed by the 
righteous Judge of heaven and earth, who is 
the avenger of wrong. Those that think they 
shall go Cuchipishicn in any evil way will be 
_ judged out of the mouth of these barbarians, 
ho could say, without book, Woe to the 
wicked, for it shall be ill with them, for the re- 
ward of their hands shall be given them. Those 
who, because they have escaped many judg- 
lents, are secure, and say, We shall have 
peace though we go on, and have their hearts 
so much the more set to do evil because sen- 
nee against their evil works is not executed 
dily, may learn from these illiterate peo- 
le that, though malefactors have escaped:the 
mgeance of the sea, yet there is no outrun- 
divine justice, vengeance suffers not. to 
é. In Job’s time you might ask those 
go by the. way, ask the next body you 
et, and they would tell you that the wicked 
reserved to. the day of destruction. 
.) Some of the mistakes of natural light, 
ch neéded to be rectified by divine reve- 
tion. Im two things their knowledge was 
ective: —[1.] That they thought all wicked 
sople were punished in this life ; that divine 
ance never suffers great and notorious 
ners, such as murderers are, to live long; 
that, if they come up out of the pit, they 
Ul be tuken‘im the snare Jer. xlyii. 43, 44), 
they flee from a lion, a bear shall meet them 
limos v. 19), if they escape being drowned, 
viper shall fasten upon them ; whereas 1t is 
so. The wicked, even murderers, some- 
| live, become old, yea, are mighty wn 
for the day of vengeance is to come 


: towardg Rome. 
in the other world, the great day of wrath; 
and though some are made examples of in 
this world, to prove that there is a God and a 
providence, yet mamy are left unpunished, to 
prove that there is a judgment to come. [2.] 
That they thought all who were remarkably 
afflicted in this life were wicked people ; that. 
aman on whose hand a viper fastens may 
thence be judged to be.a murderer, as if those 
on whom the towev in Siloam fell must needs: 
be greater sinners than allin Jerusalem. This 
mistake Job’s friends went upon, in their 
judgment upon his case; but divine revela- 
tion:sets this matter in a true light—that all 
things come ordinarily alike to all, that good 
men are oftentimes greatly afflicted in this 
life, for the exercise and improvement of their 
faith and patience. 

4. When he shook off the viper from his: 
hand, yet they expected that divine vengeance- 
would ratify the censure they had passed, and: 
that he would have swollen and burst, through 
the force of the poison, or that he would have 
fallen down dead suddenly. See how apt men 
are, when once they have got an ill opinion 
of a man, though ever so unjust, to abide by 
it, and to think that God must necessarily- 
confirm and ratify their peevish sentence. It 
was well they did not knock him down them-. 
selves, when they saw he did not swell ana 
fall down; but. so considerate they are as to. 
let Providence work, and to attend the mo- 
tions of it. 

‘III. Paul’s deliverance from the danger, 
and the undue construction the people put 
upon this. The viper’s fastening on his hand © 
was a trial of his faith; and it was found to 
praise, and honour, and glory: for, 1. It does: 
not appear that it put him into any fright on 
confusion at all. He did not shriek or start, . 
nor, as it would be natural for us to do, throw 
it off with terror and precipitation; for he 
suffered it to hang on so long that the people — 
had time to take notice of it and to make their 
remarks upon it., Such a wonderful presence 
of mind he had, and such a composure, as no» 
man could have upon such a sudden accident, 
but by the special aids of divine grace, and the 
actual belief and consideration of that word 
of Christ concerning his disciples (Mark xvi 
18), They shall take up serpents. This it is to: 
have the heart fixed, trusting in God. 2. He 
carelessly shook. off the viper into the fire, 
without any difficulty, calling for help, or any 
means used to loosen its hold; and it is pro- 
bable that it was consumed in the fire. Thus, 
in the strength of the grace of Chnist, be- 
levers shake off the temptations of Satan, 
with a holy resolution, saying, as Christ did, 
Get thee behind me, Satan; the Lord rebuke 
thee; and thus they keep themselves, that the 
wicked. one toucheth them not, so as to fasten 
upon them, 1 John v.18. When we despise 
the censures and reproaches of men, and look 
upon them with a holy contempt, having the 
testimony of conscience for us, then we do, 2s 
Paul here, shake off the wiper into the fire. It 


5 cm CA ON ae SER RY a Lala 
- ee oe Raw i ‘ i 


pie EY ES. Ng UAE OE Ee oy RE eS nT 
s he die wed ‘ 


. 


; 


Paul's voyage THE ACTS. 
cure to apply to Paul. If he 
so easily, so on e 
patients enough ; and he dae 
come, and sent them away with wh 
came for. He did not plead that he 
stranger there, thrown accidentally among 
them, under no obligations to them, and — 
waiting to be gone by the first opportunity, 
and therefore might be excused from re- 
ceiving their applications. No, a good man 
will endeavour to do good wherever the pro 
vidence of God casts him.~ Paul reckone 
himself a debtor, not only to the Greeks, but 
to the Barbarians, and thanked God for’an” 
opportunity of being useful among them. — 
Nay, he was particularly obliged to these 
inhabitants of Malta for the seasonable shel- 
ter and supply they had, afforded him, and 
hereby he did in effect discharge his quar-_ 
ters, which should encourage us to ente’ 
strangers, for some thereby have entertaine * 
angels and some apostles unawares. God 
will not be behind-hand with any for kind- 
ness shown to his people in distress. We 
have reason to think that Paul with these 
cures preached the gospel to them, and that, 
coming thus confirmed and recommended, it - 
was generally embraced among them. And, ~ 
if so, never were any people so enriched bya 
shipwreck on their coasts as these Maltese 
were. ‘ 
V. The grateful acknowledgment whic! 
even these barbarous people made of the 
kindness Paul had done them,:in preaching 
Christ unto them. They were civil to him, 
and to the other ministers that were with 
him, who, it is likely, were assisting to h 
in preaching among them, v.10. 1. 
honoured us with many honours.’ They shov 
them all possible respect ; they saw God ho- 
noured them, and therefore they jus 
thought themselves obliged to honour t 
and thought nothing too much by which 
might testify the esteem they had for t 
Perhaps they made them free of their is 
by naturalizing them, and admitted t 
members of their guilds and fraternities. The 
faithful preachers of the gospel are worthy of 
a double honour, especially when they su 
ceed in their labours. 2. When we depa 


does us no harm, except we fret at it, or be 
deterred by it from our duty, or be provoked 
to render railing for railing. 3. He was none 
the worse. Those that thought it would have 
been his death looked a great while, but saw 
no harm at all come to him. God hereby in- 
tended to make him remarkable among these 
barbarous people, and so to make way for the 
entertainment of the gospel among them. It 
is reported that after this no venomous crea- 
ture would live in that island, any more than 
in Ireland; but I do not find that the matter 
of fact is confirmed, though the popish 
writers speak of it with assurance. 4. They 
then magnified him as much as before they 
had vilified him: They changed their minds, 
and said that he was a god—an immortal god; 
for they thought it impossible that a mortal 
man should havea viper hang on his hand so 
long and be never the worse. See the un- 
certainty of popular opinion, how it turns 
with the wind, and how apt it is to run into 
extremes both ways; irom sacrificing to Paul 
and Barnabas to Stoning them ; and here, from 
condemning him as a murderer to idolizing 
him as a god. 

IV. The miraculous cure of an old gentle- 
man that was ill of a fever, and of others that 
were otherwise diseased, by Paul. And, with 
these confirmations of the doctrine of Christ, 
no doubt there was a faithful publication of 
it. Observe, 1. The kind entertainment which 
Publius, the chief man of the island, gave to 
these distressed strangers; he had a consi- 
derable estate in the island, and some think 
was governor, and he received them. and 
lodged them three days very courteously, that 
they might have time to furnish themselves 
in other places at the best hand. It is happy 
when God gives a large heart to those to 
whom he has given a large estate. It became 
him, who was the chief man of the island, to 
be most hospitable and generous,—who was 
the richest man, to be rich in good works. 
2. The illness of the father of Publius: He 
lay sick of a fever and a bloody flux, which 
often go together, and, when they do, are 
commonly fatal. Providence ordered it that 
he should be ill just at this time, that the 
cure of him might be a present recompence to 
Publius for his generosity, and the cure of 
him by miracle a recompence particularly for 
his kindness to Paul, whom he received in the 
name of a prophet, and had this prophet’s 
reward. 3. His cure: Paul took cognizance 
of his case, and though we do not find he was 
urged to it, for they had no thought of any 
such thing, yet he entered in, not as a physi- 
cian to heal him by medicines, but as an 
apostle to heal him by miracle; and he prayed 
to God, in Christ’s name, for his cure, and 
then laid his hands on him, and he was per- 
fectly well in an instant. Though he must 
needs be in years, yet he recovered his 
health, and the lengthening out of his life 
yet longer would be a mercy tohim. 4. The 
cure of many others, who were invited by this 


they loaded us with such things as were 1 - 
sary ; or, they put on board such things 2 

we had occasion for. Paul could not labour 
with his hands here, for he had nothin: 
work upon, and therefore accepted the k 
ness of the good people of Melita, not 
fee for his cures (freely he had received, 
freely he gave), but as the relief of his v 
and theirs that were with him. ~And, ha 
reaped of their spiritual things, it was 
just they should make them those retv 
1 Cor. ix. 11. } » On 


11 And after three months we | 
departed in a ship of Alexandria, | 
which had wintered in the isle, whose 
sign was Castor and Pollux. - 1 


dla) ing at Syracuse, we tarried Providence sometimes favours those that dear 
re three days. 43 And from|™ the worid, and prospers them, that peop.e 
Bad iat Mansi eh i “and | ™2Y be encouraged to set their hands to 
3 thence Ae fetched a compass, anc’) vorldly business ; at other times Providence 
‘Depeu to Rhegium : and after one day | crosses them, that people may be warned not 
the south wind blew, and we came | to set their hearts upon it. Events are thus 

the next day to Puteoli: 14 Where | varied, that we may learn both how to want 
we found brethren, and were desired 


and how to abound. The historian takes 
; é notice of the sien of the ship, which probabl 
_ to tarry ‘with ‘them seven days: and 6 y y y 


gave it its name: it was Castor and Pollux. 
so we, went toward Rome. 15 And 


_ from thence, when the brethren heard 
- of us, they came to meet us as far as 
_ Appii forum, and The three taverns : 
whom when Faul saw, he thanked 
God, and took courage. 16 And 
§ when we came to Rome, the centu- 
rion delivered the prisoners to the 
captain of the guard: but Paul was 
- suffered to dwell by himself with a 
soldier that kept him. 

_ Wehave here the progress of Paul’s voyage 
” towards Rome, and his arrival there at length. 
_ Arougn and dangerous voyage he had hitherto 
' had, and narrowly escaped with his life; 
but after a storm comes a calm: the latter 
pest of his voyage was easy and_quiet. 


. Per varios casus, per tot discrimina rerum, 
RY Tendimus ad Latium——_———_ 


poets had made to preside over storms and to 
protect seafaring men, as gods of the sea, 
were painted or graven upon the fore-part of 
the ship, and thence the ship took its name 
I suppose this is observed for no other reason 
than for the better ascertaining of the story, 


siyn by all that dealt between Egypt and Italy. 
Dr. Lightfoot thinks that Luke mentions this 
circumstance to intimate the men’s super- 
stition, that they hoped they should have 
better sailing under this badge than they had’ 
had before. 

IJ. Their landing in or about Italy, and the 
pursuing of their journey towards Rome. 1. 
They landed first at Syracuse in Sicily, the: 
chief city of that island. There they tarriea. 
three days, probably having some goods to 
put ashore, or some merchandise to make 
there; for it seems to have been a trading 
voyage that this ship made. Paul had now 
his curiosity gratified with the sight of places 
he had often heard of and wished to see, par- 
ticularly Syracuse, a place of great antiquity 
_|and note; and yet, it should seem, there were 
no Christians there. 2. From Syracuse they 
came to Rhegium, a city in Italy, directly 


= 
Through various hazards and events we move 
To Latinum. 

Tendimus ad ccelum. 

We make for heaven. / 


- — Dahit Deus his quoque finem. 
To these a period will be fixed hy Heaven. 


We have here, 
IL. Their leaving Malta.. Thatisland was a 
happy shelter to them, but it was not their 
home; when they are refreshed they must 
“put to sea again. The difficulties and dis- 
| couragements we have met with in our Chris- 
lan course must not hinder us from pressing 
| forward. Notice is here taken, 1. Of the 
_ time of their departure: After three months, 
he three winter months. Better lie by, 
hough. they lay upon charges, than go for- 
yard while the season was dangerous. Paul 
_ tad warned them against venturing to sea in 
winter weather, and they would not take the 
warning ; but, now that they had learned it 
| by the difficulties and dangers they had gone 
through, he needed not to warn them : their 
rning did them good when they had paid 
arly for it. Experience is therefore called 
y mistress of fools, because those are fools 
that will not learn till experience has taught 

em. 2. Of the ship in which they departed. 
‘Was in a ship of Alexandria; so was that 
ich was cast away, ch. xxvii. 6. This ship 
d wintered in that isle, and was safe. See 
hat different issues there are of men’s un- 
rtakings in this world. Here were two 
ips, both of Alexandria, both bound for 
aly, both thrown upon the same island, but 
One is wrecked there and the other is saved. 


the kingdom of Calabria or Naples. There, 
it seems, they staid one day; and a very 
formal story the Romish legends tell of Paul’s 
preaching here at this time, and the fish 
coming to the shore to hear him,—that with 
a candle he set a stone pillar on fire, and by 
that miracle convinced the people of the truth 
of his doctrine, and they were many of them 
baptized, and he ordained Stephen, one of his 
companions in this voyage, to be their bishop, 
—and all this, they tell you, was done in this 
one day ; whereas it does not appear that they 
did so much as go ashore, but only came to 
an anchor in the road. 3. From Rhegium 
they came to Puteoli, a sea-port town not far 
from Naples, now called Pozzolana. 'The ship 
of Alexandria was bound for that port, and 
therefore there Paul, and the rest that were 
bound for Rome, were put ashore, and went 
the remainder of their way by land. At 
Puteoli they found brethren, Christians. Who 
brought the knowledge of Christ hither we 
are not told, but here it was, so wonderfully 
did the leaven of the gospel diffuse itself 
God has many that serve and worship him in 
places where we little think he has. And ob- 
serve, (1.) Though it is probable there were 
but few brethren in Puteoli, yet Paul found 


. 


Those little foolish pagan deities, which the » 


that ship being well known by that name and ° 


opposite to Messina in Sicily, belonging to . 


= Fat ie = a; ee, 


Paul THE ACTS. 


them out; either they heard of him, or he 
enquired them out, but as it were by instinct 
they got together. Brethren in Christ should 
find out one another, and keep up commu- 
nion with each other, as those of the same 
country do ma foreign land. (2.) They de- 
sired Paul and his companions to tarry with 
them seven days, that is, to forecast to stay at 
least one Lord’s day with them, and to assist 
them in their public worship that day. They 
knew not whether ever they should see Paul 
at Puteoli again, and therefore he must not go 
without giving them a sermon or two, or 
more. And Paul was willing to allow them 
so much of his time ; and the centurion under 
whose command Paul. now was, perhaps 
having himself friends or business at Puteoli, 

agreed to stay one week there, to oblige Paul. 

4. From Puteoli they went forward towards 
Rome; whether they travelled on foot, or 
whether they had beasts provided for them to 
ride on (as ch. xxiii. 24), does not appear ; 
but to Rome they must go, and this was their 
last stage. 

III. The meeting which the Christians at 
Rome gave to Paul. It is probable that no- 
tice was sent to them by the Christians at 
Puteoli, as soon as ever Paul had come thither, 
hojv long he intended to stay there, and when 
he would set forward for Rome, which gave 
an opportunity for this interview. Observe, 

1. The great honour they did to Paul. 
They had heard much of his fame, what use 
God had made of him, and, what eminent ser- 
vice he had done to the kingdom of Christ m 
the world, and to what multitudes of souls he 
had been a spiritual father. 'They had heard 
of his sufferings, and how God had owned: 
him in them, and therefore they not only 
longed to see him, but thought themselves 
obliged to show him all possible respect, as a 
glorious advocate for the cause of Christ. 
He had some time ago written a long epistle 
to them, and a most excellent one, the epistle 
to the Romans, in which he had not only ex- 
pressed his great kindness for them, but had 
given them a great many useful instructions, 
inreturn for which they show him this re- 
spect. They went to meet him, that they might 
bring him in state, as ambassadors and judges 
make their public entry, though he was a 
prisoner. Some of them weut as'far as Appii- 

forum, which was fifty-one miles from Rome ; 
others to a place called the Three Taverns, 
which was twenty-eight miles (some reckon 
it thirty-three miles) from Rome. They are 
to be commended for it, that they were so far 
from being ashamed of him, or afraid of own- 
ing him, because he was a prisoner, that for 
that very reason they counted him worthy of 
double honour, and were the more careful to 
show him respect. 

2. The great comfort Paul had in this. 
Now that he was drawing near to Rome, and 
perhaps heard at Puteoli what character the 
emperor Nero now had, and what a tyrant he 
had of late become, he hegan to have some 


_ a eee me 


pin es 


melancholy thoughts 
Cesar, and the conse 
drawing near to Ro 
been, where there were 
that he knew, and what’ 
here he could not tell; but 
dull upon it, till he ‘met ood 
people that ah from Poe to + how 
respect; and when he saw them, 

thanked God. We may suppose he 
them for their civility, told them Magi and 
again how kindly he took it; but this w 
not all: he thanked God. Note, If our frien 
be kind to us, it is God that makes teental ), 
that, puts it into their hearts, and into 
power of their hands, to be so, and we must 
give him the glory of it. He thanked God, 
no doubt, for the civility and genero 
the barbarous people Lis Mii mth 
more for the pious care of the Christian peo- 
ple at Rome for him. When he saw so many 
Christians that were of Rome, he the 
God that the gospel of Christ had had such 
wonderful success there in the metropolis o 
the empire. When wego abroad, or but 
abroad, into the world, and meet with thos 
even in strange places, that bear up Christ’ 
name, and fear God, and serve him, weshor 
lift up our hearts to heaven in phankeestvinel 
blessed be God that there are so many ex 
lent ones on this. earth, bad as it is. Pau 
had thanked God for the Christians at Rom 
before he had ever seen them, upon the repor' 
he had heard concerning them (Rom. i. 8): 
I thank my God for you all. But now thai 
he saw them (and perhaps they appeared mort 
fashionable and genteel peuple than most h 
had conversed with, or more’grave, serious, 
and intelligent, than most) he thanked God 
But this was not all: (2.) He took ec 
It put new life into him, cheered up 1 
spirits, and banished his Sec 
now he can enter Rome a er 
fully as ever he had entered Jerusalem 
liberty. He finds there ‘are those there w 
love and value him, ‘and whom he may t 
converse with and consult with as his friend 
which will take off much of the tediousn 
of his imprisonment, and the terror of 
appearing before Nero. Note, It is an en= 
couragement to those who are tre 
towards heaven to meet with their fellow tr 
vellers, who are their ions in the 
dom and patience of Jesus Christ. When 
see the numerous and serious assemblies 
good Christians, we should not only git 
thanks to God, but take courage to oursel 
And this is a good reason why respect show! 
be shown to good ministers, especially wh 
they are in sufferings, and have conter 
put upon them, that it encourages ‘the 
makes both their sufferings and their s 
moreeasy. Yet itis observable that L | 
the Christians at Rome were now so’ spec 
ful to Paul, and he had promised hi j 
much from their respect, yet they failed ii 
when he most needed them; for he sa 


a 


ye > Biel hs bo Ge i id ore” eh Pes OO ‘ 

Teo yes CHAP. XXVIII, bt at Rome. 
«ARC no man stood, Romans. 18 Who, when they had 
vith me, but all men forsook me. ‘hey could | examined me, would have let me go, 
an ne Fo oo lee because there was no cause of death 

; but to-venture the displeasure ofthe |in me. 19, But when the Jews spake 
against 24, I was constrained to ap- 

peal unto Cesar; not that I had 
aught to accuse my nation of. 20 
For this cause therefore have I called 
for you, to see you, and to speak 
with you: because that for the hope 
of Israel I am bound with this chain. 
21 And they said unto him, We 
neither received letters out of Judea 
concerning thee, neither any of the 
brethren that came showed or spake 
any harm of thee. 22 But we desire 
to hear of thee what thou thinkest: 
for as concerning this sect, we- know 
that every where it is spoken against. 


giving pas saya here they desire to 
be tgrcnacts when it comes to this, they will 
rather ride as far out of town to thiss him as 
now they did to meet him, which is an inti- 
mation to us to cease from man, and to en- 
ourage ourselves in the Lord our God. The 
courage we take from his promises will never 
2 ‘fail us, when we shall be ashamed of that 
which we took from men’s compliments. Let 
age be true, but every man a lar. 

TV. Phe delivering of Paul into custody at 
Rome, v. 16. Ee is now come to his jour= | 
ney’s end. And, 1. He’ is still a prisoner. 
He had longed to see Rome, but, when he 
comes there, he is delivered, with ‘other pri- 
soners, to the captain of the guard, and can 
see no more of Rome than he will permit him. | 
Ww many great men had made their entry 
o-Rome, crowned and in triumph, who 
really were the plagues of their generation! 
But here a good man makes his entry into 
Rome, chained and triumphed over as a poor 
captive, who was really the greatest blessing 
ohis generation. This thought is enough 
fo put one for ever out of conceit with this 
rid. 2. Yet he has some favour shown 
m. He isa prisoner, but not a close pri- 
mer, not in the common jail: Paul was 
fered to dwell by himself, im some conve- 
mt private lodgings which his friends there 
ovided for him, anda soldier was appointed 
be his guard, who, we hope, was civil to 


Paul, witha great deal of expense and ha- 
zard, is brought a prisoner to Rome, and wher 
he has come. nobody appears to prosecuty 
him or lay any thing to his charge; but he 
must call his own cause; and here he repre- 
sents it to the chief of the Jews at Rome 
It was not long since, by an edict of Clau 
dius, all the Jews were banished from Rome 
and kept out till his death; but, in the five 
years since then, many Jews had come 
thither, for the advantage of trade, though 1! 
does not appear that they were allowed an; 
synagogue there or place of public worship; 
but these chief of the Jews were those of best 
figure among them, the most distinguished 
men of that religion, who had the best estates 
and interests. Paul called them together, 
being desirous to stand right in their opinion, 
and that there might be a good understand- 
ing between him and them. And here we 
are told, 

I. What he said to them, and what account. 
he gave them of his cause. He speaks re- 
spectfully to them, calls them men and bre- 
thren, and thereby intimates that he expects 
to be treated by them both as a man and as 
a brother, and engages to treat them as such 
and to tell them nothing but the truth; for 
we are members one of another—all we are 
brethren. Now, 1. He professes his own 
innocency, and that he had not given any 
just’ occasion to the Jews to bear him such an 
ill will as generally they did: “I have cori- 
mitted nothing against the people of the Jews, 
have done nothing to the prejudice of their 
religion or civil liberties, have added no af- 
fliction to their present miseries, they know 
I have not; nor have I committed any thing 
against the customs of our fathers, either by 
abrogating or by innovating in religion.” 
It is true Paul did not impose the customs of 
the fathers upon the Gentiles: they were 
never intended for them. But it is as true 


uld :be allowed to a prisoner, for he must 
very ill-natured indeed that could be so to 
ha courteous obliging man as Paul. Paul, 
| being suffered to dwell by himself, could the 
| better enjoy himself, and his friends, and his 
“God, than if he had been lodged with the 
her prisoners. Note, This may encourage 
”s prisoners, that he can give them favour 
the eyes of those that carry them captive 
§. evi. 46), as Joseph in the eyes of his 
eper (Gen. xxxix. 21), and Jehoiachin ir 
eyes of the king of Babylon, 2 Kings xxv. 
28. When God does not deliver his peo- 
presently out of bondage, yet, if he either 
jake it easy to them or them easy under it, 
ey have reason to be thankful. 

17 And it came to pass, that after 
ee days Paul called the chief of 
Jews together: and when they 
re come together, he said unto 
m, Men and brethren, though I 
committed nothing against the 
le, or customs of our fathers, 
was I delivered prisoner from 
salem into the -hands of the 


Paul \ 


that he never opposed them in the Jews, but 
did himself, when he was among them, con- 
form to them. He never quarrelled with them 
for practising according to the usages of their 
own religion, but only for their enmity to the 
Gentiles, Gal. ii. 12. Paul had the testimony 
of his conscience for him that he had done 
his duty to the Jews. 2. He modestly com- 
plains of the hard usage he had met with— 
that, though he had given them no offence, 
yet he was delivered prisoner from Jerusalem 
into the hands of the Romans. If he had 
spoken the whole truth in this matter, it 
would have looked worse than it did upon 
the Jews, for they would have murdered him 
without any colour of law or justice if the 
Romans had _ not protected him; but, how- 
ever, they accused him as a criminal, before 
Felix the governor, and, demanding judg- 
ment against him, were, in effect, deliver- 
ing him prisoner into the hands of the 
Romans, whenhe desired no more than a 
fair and impartial trial by their own law. 3. 
He declares the judgment of the Roman 
governors concerning him, v. 18. They 
examined him, enquired into his case, 
heard what was to be said against him, and 
what he had to say for himself. The chief 
captain examined him, so did Felix, and Fes- 
tus, and Agrippa, and they could find nocause 


- of death in him ; nothing appeared to the 


contrary but that he was an honest, quiet, 
conscientious, good man, and therefore they 
would never gratify the Jews with a sentence 
of death upon him; but, on the contrary, 
would have let him go, and have let him go 
on in his work too, and have given him no 
interruption, for they all heard him and 
liked his doctrine well enough. It was for 
the honour of Paul that those who most 
carefully examined his case acquitted him, 
and none condemned him but unheard, and 
such as were prejudiced against him. 4. He 
pleads the necessity he was under to remove 
himself and his cause to Rome; and that it 
was only in his own defence, and not with 
any design to recriminate, or exhibit a cross 
bill against the complainants, (v. 19): When 
the Jews spoke against it, and entered a caveat 
against his discharge, designing, if they could 
not have him condemned to die, yet to have 


_ him made a prisoner for life, he was con- 


strained to appeal unto Cesar, finding that the 
governors, one after another, stood so much 
in awe of the Jews that they could not dis- 
charge him, for fear of making him their 
enemies, which made it necessary for him to 
pray the assistance of the higher powers. 
This was all he aimed at in this appeal; not 
to accuse his nation, but only to_vindicate 
himself. ‘Every man has a right to plead in 
his own defence, who yet ought not to find 
fault with his neighbours. It is an invidious 
thing to accuse, especially to accuse a nation, 
such a nation. Paul made intercession for 
them, but never against them. The Roman 
government had at this time an ill opinion of 


ee ee ti, 
= oe wy Pade 
. a 


THE ACTS. 


et Ma 
ey ye 


the Jewish nation, as 
affected, and dangerous; t 
easy thing for a man with such 
tongue as Paul had, a citizen of Rome, 
so injured as he-was, to have 
emperor against the Jewish nation. E 
Paul would not for ever so much do suc 
thing; he was for making the best of « 
body, and not making bad worse. 5. 
puts his sufferings upon the true footing, and 
gives them such an account of the reason of 
them as should engage them not only not to 
join with his persecutors against him, but to 
concern themselves for him, and to do wh 
they could on his behalf (v. 20): “ For this 
cause I have called for you, not to quarrel 
with you, for I have no design to incense th 
government against you, but to see you and 
speak with you as my countrymen, and men 
that I would keep up a correspondence with, 
because for the hope of Israel 1 am bound with 
this chain.” He carried the mark of his 
imprisonment about with him, and probably 
was chained to the soldier that kept him 
and it was, (1.) Because he preached that the 
Messiah was come, who was the hope of 
Israel, he whom Israel hoped for. “ Do not 
all the Jews agree in this, that the Messial 
will be the glory of his people Israel? ‘ 
therefore he is to be hoped for, and this Me: 
siah I preach, and prove he is come. They 
would keep up such a hope of a Messiah 
to come as must end in a despair of hi 
I preach such a hope in a Messiah already 
come as must produce a joyin him. (2,) 
Because he preached that the resurrectior 
of the dead would come. This also was th 
hope of Israel; so he had called it, ch . 
6; xxiv. 15; xxvi.6, 7. “They would have 
you still expect a Messiah that would free 
you from the Roman yoke, and make you 
great and prosperous upon earth, and it is 
this that occupies their thoughts; and th 
are angry at me for directing their exp 
tions to the great.things of another y 
and persuading them to embrace a Me 
who will secure those to them, and not e 
nal power and grandeur. I am for brin 
you to the spiritual and eternal blesse 
upon which our fathers by faith had the 
eye, and this is what they hate me for,—be 
cause I would take you off from that whic 
is the cheat of Israel, and will be its 
and ruin, the notion of a temporal M 
and lead you to that which is the true 
real hope of Israel, and the genuine se 
all the promises made to the fathers, as 
ual kingdom of holiness and love set up in 
hearts of men, to be the pledge of, and 
parative for, the joyful resurrection of 
dead and the life of the world to come ” 
II. What was.their reply. ‘They own, 1 
That they had nothing to say in particular” 
against him; nor had any instructions to 
appear as his prosecutors before the emperor, 
either by letter or word of mouth (. 21 
* We have neither received letters out of Jude 


we viscpialae Reiai ss Na i! a eee a 

a ear. CHAP OXEVIN: at Rome. 
erning thee (have no orders to prosecute} 23 And when they had appointed 
hee) nor have any of the brethren of the Jewish | him a day, there came many to him 
nation that have gp tNgel amg into his lodging; to whom he ex. 
(as many occasions : 5 ‘ 

Sabin eek re was a province of that em- pounded and testified the kingdom 
pire) shown or spoken any harm of thee.” of God, persuading them concerning 
"Lhis was very strange, that that restless and| Jesus, both out of the law of Moses, 
"inveterate rage of the Jews which had fol-| and out of the prophets, {romanian 
lowed Paul wherever he went shouldnot fol-);— | i) “avening. 24 And some 
low him to Rome, to get him condemned S sa todee Gas k 
“there. Some think they told a lie here, and | believed thethings which were spoken, 
"nad orders to prosecute him, but durstnot|and some believed not. 25 And 
own it, being themselves obnoxious to the | when they agreed not among them- 
emperor’s displeasure, who though he had selves, they departed, after that Paul 


“not, like his predecessors, banished them all : : 
from Rome, yet gave them no countenance |had spoken one word, Well spake 


“there. But I'am apt to think that what they|the Holy Ghost by Esaias the pro- 
_ said was true, and Paul now found he had phet unto our fathers, 26 Saying, 
ae sd lat Ce Hi oe Hat is Go unto this people, and say, Hear- 
‘Cesar, which was to remove his cause into | - y 
“a court to which they durst not follow it.|1%8, Y° shall hear, and poset not 
This was David’s policy, and it was his secu- understand ; and seeing ye shall See, 
“rity (1 Sam. xxvii. 1): There is nothing better and not perceive: 27 For the 
| for me than to escape into the land of the Phi-| heart of this people is waxed gross, 
' listines, and Saul shall despair of me, to seek eater earlare aulloft earing, LO 


e any more in any coasts of Israel; so shall : d } ; 
ai Bshape out Ghiitehonds: and it proved so, their eyes have they closed ; lest they 


“y. 4. When Saul heard that David had fled to | Should see with their eyes, and hear 
“Gath, he sought no more again for him. Thus | with their ears, and understand with 
‘did Paul by his appeal: he fled to Rome, | ¢heir heart, and should be converted, 


‘where he was out of their reach; and they A rae : 
"said, “Even let him go.” 2. That they de- and I spel them. ie eae 
sired to know particularly concerning the known therefore unto you, that the 
‘doctrine he preached, and the religion he took salvation of God is sent unto the 
"so much pains to propagate in the face of so| Gentiles, and ¢hat they will hear it. 
much opposition (v.22): We desire to hear|og And when he had said these 


of thee what thou thinkest—é gpoveic what : 
thy opinions or sentiments are, what are words, the Jews departed, and had 


those things which thou art so wise about, | great reasoning among themselves. 
and hast such a relish of and such azealfor;| We have here a short account of a long 
_ for, though we know little else of Christianity, | conference which Paul had with the Jews at 
| eknowitisa sect every where spoken against.” | Rome about the Christian religion. ‘Though 
‘Those who said this scornful spiteful word | they were so far prejudiced against it, be- 
| of the Christian religion were Jews, the chief| cause it was every where spoken against, as 
| of the Jews at Rome, who boasted of their to call it a sect, yet they were willing to give 
| knowledge (Rom. ii. 17), and yet this was all it a hearing, which was more than the Jews 
| th ey knew concerning the Christian religion, | at Jerusalem would do. It is probable that 
that it was a sect every where spoken against.| these Jews at Rome, being men of larger 
bj they put it into an ill name, and then ran it | acquaintance with the world and more general 
own. (1.) They looked upon it to be a sect, | conversation, were more free in their en- 
and this'was false. True Christianity estab-| quiries than the bigoted Jews at Jerusalem 
lishes that which is of common concern to all | were, and would not answer this matter be-’ 
mankind, and is not built upon such narrow | fore they heard it. 
opinions and private interests as sects com-| J. We are here told how Paul managed 
only owe their original to. It aims at no| this conference in defence of the Christian 
orldly benefit or advantage as sects do; but| religion. The Jews appointed the time, a 
lits gains are spiritual and eternal. And,| day was set for this dispute, that all parties 
esides, it has a direct tendency to the uniting | concerned might have sufficient notice, v. 23. 
the children of men, and not the dividing |'Those Jews seemed well disposed to receive 
f them, and setting them at variance, as | conviction, and yet it did not prove that they 
sects have. (2.) They said it was every where] all were so.. Now when the day came, 
spoken against, and this was too true. All| 1. There were many got together to Paul. 
t they conversed with spoke against it,|’Though he was a prisoner, and could not 
| therefore they concluded every body did: | come out to them, yet they were willing to 
gost indeed did. It is, and always has been, ; come to him to his lodging. And the con- 
he lot of Christ’s holy religion to be every | finement he was now under, if duly consi- 
ere spoken against. dered, instead of prejudicing them against 


oli ARON ol 


Paul ' "THE ACTS, 
nis doctrine, ought to confirm it to them; j 


for it was a sign not only that he believed it, 
but that he t onght it worth suffering for. 
One would visit such a man as Paul in his 

rison rather than not have instruction from 
faiaa And he made room for them in his 
lodging, not fearing to give offence to the 
government, so that he might do good to 
them. 

2. He was very large and full in his dis- 
course with them, seeking their conviction 
more than his own vindication. (1.) He ex- 
pounded, or explained, the kingdom of God 
to them,—showed them the nature of that 
xingdom and the glorious purposes and de- 
signs of it, that it is heavenly and spiritual, 
seated in the minds of men, and shines not 
in external pomp, but in purity of heart and 
life. That which kept the Jews in their un- 
belief was a misunderstanding of the king- 
dom of God, as if it came with observation; 
let but that be expounded to them, and set 
in a true light, and they will be brought into 
obedience to it. (2.) He not only expounded 
the kingdom of God, but he testified it,— 

lainly declared it to them, and confirmed it 
be incontestable proofs, that the kingdom of 
God by the Messiah's administration was 
come, and was now set up in the world. 
He attested the extraordinary powers in the 
kingdom of grace by which it was set up, 
and the miracles in the kingdom of nature 
by which it was confirmed. He bore his 
testimony to it from his own experience of 
its power and influence upon him, and the 
manner of his being brought into subjection 
to it. (3.) He not only expounded and tes- 
tified the kingdom of God, but he persuaded 
them, urged it upon their consciences and 
pressed them with all earnestness to embrace 
the kingdom of God, and submit to it, and 
not to persist in an opposition to it. He 
followed his doctrine (the explication and 
confirmation of it) with a warm and lively 
application to his hearers, which is the most 
proper and profitable method of preaching. 
(4.) He persuaded them concerning Jesus. 
The design and tendency of his whole dis- 
course were to bring them to Christ, to con- 
vince them of his being the Messiah, and to 
engage them to believe in him as he is offered 
in the gospel. He urged upon them, ra 
mepi Tov Incov—the things concerning Jesus, 
the prophecies of him, which he read to 
them out of the law of Moses and out of the 
prophets, as poimting at the Messiah, and 
showed how they had all had their accom- 
lishment in this Jesus. They being Jews, 

e dealt with them out of the scriptures of 
the Old Testament, and demonstrated that 
these were so far from making against Chris- 
tianity that they were the great proofs of it; 
so that, if we compare the history of the 
New Testament with the prophecy of the 
Old, we must conclude that this Jesus is he 
that should come, and we are to look for no 
other. 


3. He was ver 
his discourse, and it 
been a Socaat tas discourse, | 
evening ; perhaps it was a discourse. ei 
ten hours long. The npr ieetecd cw 
he was full of 3 it—it was of vast ~ 
he was in good earnest, and ay lene wa 
upon it—he knew not when he Bhosle 
such another opportunity, and sh ; 
without begging pardon for tiring their pi 
tience, he kept them all day; but it is pre 
bable that he spent some of the time.in pray yer 
with them and for them. 

II. What was the effect of this discou 
One would have thought that so good . 
cause as that of Christianity, and: manage 
by such a skilful hand as Paul’s, could not 
but carry the day, and that all the — 7 
would have yielded to it presently; but 
did not prove so: the child. Jesus is set. fc 
the fall of some and the rising again ¢ 
others, a foundation stone to some. 
stone of stumbling to others. 1. They dic 
not agree among themselves, v. 25. Some 
them thought Paul was in the right, o 
would not admit it. This is that din 
which Christ came to send, that fire whicl 
he came to kindle, Luke xii. 49,51. Paul 
preached with a great deal of plainness and 
clearness, and yet his hearers could not agr 
about the sense and evidence of what he 
preached. 2. Some believed the things t 
were spoken, and some believed not, v. 2 
There was the disagreement. Snch as 
has always been the success of the gospel; 
to some it has been a savour of life unto lif 
to others a savour of death unto death. Some 
are wrought upon by the word, and athe 
hardened ; some recéive the light, and others 
shut their eyes against it. So it was'z 
Christ’s hearers, and the spectators iol 
miracles, some believed and some Dlas- 
phemed. If all had believed, there had & 
no disagreement; so: that all the blame of 
the division lay upon those: who ~onlay 
believe. 

Ill. The awakening word which Paul se 
to them at parting. He perceived beh: 
they muttered that there were many a 
them, and perhaps the greater part, — a 
were obstinate, and would not yield tot hi 
conviction of what he said; and 
getting up to be gone, they ‘had had e 
of it: “Hold,” says Paul, “take one 
with you before you go, and cone 
when you come home: what do you 
will be the effect of your obstinate infidelity 
What will you do in the end hereof? Wi 
will it come to?” a 

1 “You will by the righteous j 
of God be sealed up under Gaboliea 
harden your own hearts, and God will he 
them as he did Pharaoh’s; and this Paps 
was prophesied of concerning you. ‘I 
that scripture (Isa. vi. 9, 10), and ¢ 
seriously, and tremble lest the case ther 
seribed should prove to be — ease! 


a 


ai 


e, so there are g 


pS 
the prophet; he is sent to make those worse 
would not be made better. Well spoke 
Holy Ghost by Esaias the prophet unto our 
fathers. What was spoken by JEHOVAH 
‘is here said to be spoken by the Holy Ghost, 
which proves that the Holy Ghost is God; 
‘and what was spoken to Isaiah is here said 
to be spoken by him to their fathers, for he 
‘was ordered to tell the people what God said 
to him; and, though what.is there said had 


“ 


grief to the prophet, yet it is here said to be 
A spoken. Hezekiah said concerning a 
Thessage of wrath, Good is the word of the 
Lord which thou hast spoken, Isa. xxxix. 8. 
And he that believes not shall be damned is 
gospel, as well as, He that believes shall be 
aved, Mark xvi. 16. Or this may be ex- 
plained by that of our Saviour (Matt. xv. 7), 
“Well did Esaias prophesy of you. The 
Holy Ghost said to your fathers, that which 
svould be fulfilled in you, Hearing you shall 
hear, and shall not understand.” (1.) “That 
Which was their great sin against Gut is 
fours; and that is this, you will not see. 
You shut your eyes against the most con- 
Vincing evidence possible, and will not admit 
fie conclusion, though you cannot deny the 
premises: Your eyes you have closed,” v. 27. 
Phis intimates an obstinate infidelity, and a 
willing slavery fo prejudice. “As your fa- 
s would not see God’s hand lifted up 
gainst them in his judgments (Isa. xxvi. 11), 
$0 you will not see God’s hand stretched out 
to you in gospel grace.” It was true of 
these unbelieving Jews that they were pre- 
judiced against the gospel; they did not see, 
use they were resolved they would net, 
none so blind as those that will not see. 
'y would not prosecute their convictions, 
for this reason would not admit them. 
sy have purposely closed their eyes, lest 
should see with their eyes the great things 
which belong to their everlasting peace, 
should see the glory of God, the amiableness 
f Christ, the deformity of sin, the beauty of 
ness, the vanity of this world, and the 
y of another. They will not be changed 
governed by these truths, and therefore 
‘not receive the evidence of them, Jest 
should hear with their ears that which 
ey are loth to hear, the wrath of God re- 
vealed from heaven against them, and the 
| will of God revealed from heaven to them. 
[hey stop their ears, like the deaf adder, that 
vill. not hearken to the voice of the charmer, 
m he ever so wisely. Thus their fathers 
3 they would uot hear, Zech. vii. 11, 12. 
that which they are afraid of in shutting 
their eyes and ears, and barricading (as it 
wel e) both their learning senses against him 


yee ~~. CHAE F 
pe ap iy Atel Se 


Ree ye ea ee ep se 
ct Rome, 


ent gospel pro-| that made both the hearing ear and the sec- 
lished in all that | ing eye, is, lest they should understand with 
threatenings of | their heart, und should be coaverted, and I 
spiritual judgments, which will be fulfilled | should heal them. They kept their mind m 
n those that believe not; and this is one. | the dark, or at least in a constant confusion 
of the commission given to Isaiah | and tumult, lest, if they should admit a con- 


siderate sober thought, they should under- 
stand with their heart how much it is both 
their duty and their interest to be religious, 
and so by degrees the truth should be too 
hard for them, and they should be converted 
from the evil ways which they take pleasure 
in, to those exercises to which they have now 
~m aversion. Observe, God’s method is 
to bring people first to see and hear, and so 
to understand with their hearts, and then to 


in it much of terror to the people and of| convert them, and bow their wills, and so 


heal them, which is the regular way of deal- 
ing with a rational soul; and therefore Satan 
prevents the conversion of souls to God by 
blinding the mind and darkening the under- 
standing, 2'Cor. iv. 4. And the case is very 
sad when the sinner joins with him herein, 
and puts out his own eyes. Ut liberius 
peccent, libenter ignorant—They plunge into 
ignorance, that they may sin the more freely. 
They are im iove with their disease, and are 
afraid lest God should heal them ; like Baby- 
lon of old, We would have healed her, and 
she would not be healed, Jer. li. 9. This was 
the sm. (2.) “That which was the great 
judgment of God upon them for this sim is” 
his judgment upon you, and that is, you 
shall be blind. God will give you up toa 
judicial infatuation : Hearing you shall hear— 
you shall have the word of God preached to 
you.over and over—but you shall not under- 
stand it; because you will not give your 
minds to understand it, God will not give 
you strength and grace to understand if, 
Seeing you shall see—you shall have abun- 
dance of miracles and signs done before your 
eyes—but you shail not perceive the con- 
vincmg evidence of them. Take heed lest 
what Moses said to your fathers should be 
true of you (Deut. xxix 4), The Lord has not 
given you a heart to perceive, and eyes to see, 
and ears to hear, unio this day; and what 
Isaiah said to the men of his generation (Isa. 
xxix. 10—12), The Lord has poured out upon 
you the spirit of deep sleep, and has closed 
your eyes.” What with their resisting the 
grace of God and rebelling against the licht, 
and God’s withdrawing and withholding his 
grace and light from them,—what with then 
not receiving the love of the truth, and God’s 
giving them up for that to strong delusions, 
to believe a lie,—what with their wilful and 
what with their judicial hardness, the heart 
of this people is waxed gross, and their ears 
are dull .of hearing. They are stupid and 
senseless, and not wrought upon by all that 
can be said to them. No physic that can be 
given them operates uponthem, norwill reach 
them, and therefore-their disease must be 
adjudged incurable, and their case desperate 
How should those be happy that will not be 


ey Stele aia 


ae 


Paul git ee ACIS. Se 


healed of a ‘Seer that. makes them miser- 
able? And how shoul those be healed that 
will not be converted to the use of the 
methods of cure? And how should those be 
converted that will not be convinced either 
of their disease or of their remedy? And 
how should those be convinced that shut their 
eyes and stop their ears? Let all that hear 
the gospel, and do not heed it, tremble at 
this doom; for, when once they are thus 
given up to hardness of heart, they are 
already in the suburbs of hell; for who shall 
a them, if God do not? 

. “Your unbelief will justify God in send- 
sa the gospel to the Gentile world, which is 
the thing you look upon with such a jealous 
eye (v. 28): therefore seeing you put the 
grace of God away from you, and will not 
submit to the power of divine truth and love, 
seeing you will. not be converted and healed 
in the methods which divine wisdom has 
appointed, therefore be it known unto you that 
the salvation of God is sent unto the Gentiles, 
that salvation which was of the Jews only 
(John iv. 22), the offer of it is made to them, 
the means of it afforded to them, and they 
stand fairer for it than you do; it is sent to 
them, and they will hear it, and receive it, and 
be happy in it. Now Paul designs hereby, 
(1.) To abate their displeasure at the preach- 
ing of the gospel to the Gentiles, by showing 
them the absurdity of it. They were angry 
that the salvation of God was sent to the 
Gentiles, and thought it was too great a favour 
done to them; but, if they thought that sal- 
vation of so small a value as not to be worthy 
of their acceptance, surely they could not 
grudge it to the Gentiles as too good for 
them, norenvy them forit. ‘The salvation of 
God was sent into the world, the Jews had the 
first_offer of it, it was fairly proposed to them, 
it was earnestly pressed upon them, but they 

refused it; they would not accept the invita- 
fin which was given to them first to the 
wedding-feast and therefore must thank them- 
selves if other guests be invited. If they wiil 
not strike the bargain, nor come up to the 
terms, they ought not to be angry at those 
that will. They cannot complain that the 
Gentiles took it over their heads, or out of 
their hands, for they had quite taken their 
hands off it, nay, they had lifted up the heel 
against it ; and therefore it is their fault, for 
ut is through their fall that salvation is come to 
the Gentiles, Rom. xi.11. (2.) To improve 
their displeasure at the favour done to the 
Gentiles to their advantage, and to bring good 
out of that evil;, for when he had spoken of 
this very thing in his epistle to the Romans, 
the benefit which the Gentiles had by the 
unbelief and rejection of the Jews, he says, 
he took notice of it on purpose that he sight | 
provoke his dear countrymen the Jews to wa! 
holy emulation, and might save some of tiem,, 
Rom. xi. 14. The Jews have rejected the 
gospel of Christ, and pushed it off to the 
Gentiles, but it is not yet too late to repent of 


their refusal, and to 
which they did make } 
No, and take it, as the e I 
parable, who, when he was bidde 
in the vineyard, first said, I will nc 
afterwards repented and went, Matt. 
Is the gospel sent to the Gentiles 
go after it rather than come short of it, A 
will they hear it, who are thought to be ¢ 
of hearing, and have been so like t 
idols they worshipped, that have ears and he 
not? And shall not we hear it, whose pri 
lege it is to have God so nigh to us 
that we call upon him for? ‘Thus he 
have them to argue, and to be shamed in 
belief of the gospel by the welcome it r 
with among the Gentiles. And, if it bad 
that effect upon them, it would aggrave 
their condemnation, as it did that of tl 
scribes and Pharisees, who, when the 
the publicans and harlots submit to Johr 
baptism, did not afterwards thereupon epel 
of their folly, that they might believe hi 
Matt. xxi. 32. 

IV. The breaking up of the assembly, a 
should seem, in some disorder. 1. Th 
turned their. backs upon Paul. Those. 
them that believed not were extr 
nettled at that last word which he said 
they should be judicially blinded, and 
the light of the gospel should shine an non 
those that satin darkness. When Paul h 
said these words, he had said enough for 
and they departed, perhaps not so muc 
raged as some others of their nation had b 
upon the like occasion, but stupid and uw 
concerned, no more affected, either with th 
terrible words in the close of his discour: 
all the comfortable words he had spo 
before, than the seats they sat on. 
departed, many of them with a resol 
never to hear Paul preach again, nor t 
themselves with further enquiries ab 
matter. 2. They set their faces one 
another ; for they had great disputes 
themselves. There was not only a quarr 
tween those who believed and those wh 
lieved not, but even among those who bei 
not there were debates. Those that a 
depart from Paul, yet agréed notin the 
why they departed, but had great re 
among themselves. Many have great rea 
who yet do not reason right, can find 
with one another’s opinions, and yet not 
to truth. Nor will men’s reasoning 
themselves convince them, without the 
of God to open.their understandings. 


30 And Paul dwelt two whe 
years in his own hired house, an 
received all that came in unto hin 
31 Preaching the kingdom of 
;and teaching those things which 
cern the Lord Jesus Christ, wi 
| confidence. no man forbidding hi 

Weare here taking our leave of the 


nd that we have no prospect given us of his 
ing set atliberty. Two whole years of that 
good man’s life are here spent in confine- 
nent, and, for aught that appears, he was 
ever enquired after, all that time, by those 
hose prisoner he was. He appealed to 
Cesar, in hope of a speedy discharge from 
his imprisonment, the governors having 
jienified to his imperial majesty concerning 
he prisoner that he had done nothing worthy 
death or bonds, and yet he is detained a 
oner. So little reason have we to trust 
men, especially despised prisoners in great 
en ; rcs ri oH of Joseph, whom the 
hief butler remembered not, but forgot, Gen. 
|. 23. Yet scme think that though it be 
ot mentioned here, yet it was in the former 
f these two years, and early too in that year, 
hat he was first brought before Nero, and 
hen his bonds in Christ were manifest in 
esar’s court, as he says, Phil.i.13. And 
this first answer it was that no man stout 


s 
é 
a 
Q 


being set at liberty upon this appeal, as he ex- 
ected, he hardly escaped out of the emperor’s 
hands with his life; he calls it a deliverance 
of the mouth of the lion, 2 Tim. iv. 17, 
nd his speaking there of his first answer 
atimates that since that he had a second, in 
thich he had come off better, and yet was 
discharged. During these two years’ 

onment he wrote his epistle to the 
atians, then his second epistle to Timothy, 
n those to the Ephesians, Philippians, 
ossians, and to Philemon, in which he 
ations several things particularly con- 
ning his imprisonment; and, lastly, his 

e to the Hebrews just after he was set 
liberty, as Timothy also was, who, coming 
visit him, was upon some account or other 
de his fellow-prisoner (with whom, writes 
1 to the Hebrews (xiii. 23), if he come 
‘tly, I will see you), but how or by what 
ans he obtained his liberty we are not told, 
y that two years he was aprisoner. Tradi- 
| says that after his discharge he went 
m Italy to Spain, thence to Crete, and so 
Timothy into Judea, and thence went 
it the churches in Asia, and at length 
asecond time to Rome, and there was be- 
d in the last year of Nero. But Baronius 
elf owns that there is no certainty of any 

concerning him hetwixt his release 
this imprisonment azd his martyrdom; 
fit is said by some that Nero, having, 
en he began to play the tyrant, set himself 
inst the Christians, and persecuted them 
hewas the first of theemperors that made 
against them, as ‘ertullian says, Apol. 
9. 5), the church at Rome was much 


aes a es a eee 


he or 


XVIUL. two years at Rome, 
weakened by that persecution, and this 
brought Paul the second time to Rome, to 
re-establish the church there, and to comfort 
the souls of the disciples that were left. 
and so he fell a second time mto Nero’s 
hand. And Chrysostom relates that a young 
woman that was one of Nero’s misses (to 
speak modishly) being converted, by Paul’s 
preaching, to the Christian faith, and se 
browght off from the lewd course of life she 
had lived, Nero was incensed against Paul 
for it, and ordered him first to be imprisoned, 
and then put to death. But to keep to this 
short account here given of it, 1. It would 
grieve one to think that such a useful man 
as Paul was should be so long in restraint. 
Two years he was a prisoner under Felix 
(ch. xxiv. 27), and, besides all the time that 
passed between that and his coming to Rome, 
he is here two years more a prisoner under 
Nero. How many churches might Paul 
have planted, how many cities and nations 
might he have brovght over to Christ, in 
these five years’ time (for so much it was at 
least), if he had been at liberty! But God 
is wise, and will show that heis no debtor te 
the most useful instruments he employs, but 
can and will carry on his own interest, both 
without their services and by their sufferings. 


thim, 2 Tim. iv. 16. But it seem, instead of | Even Paul’s bonds fell out to the furtherance 


9 


of the gospel, Phil. i.12—14. 2. Yet even 
Paul’s imprisonment was in some respects a 
kindness to him, for these two years he dweli 
\in his own hired house, and that was more, 
‘for aught I know, than ever he had done 
|before. He had always been accustomed to 
j}sojourn in the houses of others, now he has 
ia house of his own—his own while he pays 
the rent of it; and such a retirement as this 
| would be a refreshment to one who had been 
‘all his days an itimerant. He had been ac- 
‘eustomed to be always upon the remcve, 
seldom staid long at a place, but now he 
lived for two years in the same house; so that 
the bringing of him into this prison was like 
Christ’s call to his disciples to come into r 
desert place, and rest awhile, Mark vi. 3° 
When he was at liberty, he was in continuaj 
fear by reason of the lying in wait of the Jews 
(ch. xx. 19), but now his prison was his 
castle. Thus out of the eater came forth 
meat, and out of the strong sweetness. 
II. Yet it is a pleasure to us (for we are 
sure it was to him) that, though we leave him 
lin bonds for Christ, yet we leave him at work 
for Christ, and this made his bonds easy that 
he was not by them bound out from.serving 
God and doing good. His prison becomes a 
temple, a church, and then it is to hima 
palace. His hands are tied, but, thanks be 
to God, his mouth is not stopped; a faithful 
; zealous minister can better bear any hardship 
than being silenced. Here is Paul a prisoner, 
and yet a preacher; he is bound, but the 
word of the Lord is not bound. When he 
| wrote his epistle to the Romans, he ead he 
langed to see them, that he might impart unto 


Fast mi THE ACTS. 


them some spiritual gift (Rom. i. 11); he was 
glad to see some of them (v. 15), but it would 
not be half his joy unless he could impart to 
them some spiritual gift, which here he has 
an opportunity to do, and then he will not 
complain of his confinement. Observe, 

1. To whom he preached : to all that had 
a mind to hear him, whether Jews or Gen- 
tiles. Whether he had liberty to go to other 
houses to preach does not appear} it is likely 
mot; but whoever would had liberty to 
come to his house to hear, and they were 
welcome : He received all that came to him. 
Note, Ministers’ doors should be open to 
such as desire to receive instruction from 
them, and they should be glad of an op- 
portunity to advise those that are in care 
about their souls. Paul could not preach in 
a synagogue, or any public place of meeting 
that was sumptuous and capacious, but he 
preached in a poor cottage of his own. 
Note, When we carinot do what we would in 
the service of God we must do what we can. 
Those ministers that have but little hired 
houses should rather preach in them, if they 
may he allowed to do that, than be silent. 
He received all that came to him, and was not 
afraid of the greatest, nor ashamed of the 
meanest. He was ready to preach on the 
first day of the week to Christians, on the 
seventh day to Jews, and to all who would 
come on any day of the week; and he might 
hope the better to speed becanse they came 
in unto him, which supposed a desire to be 
instructed and a willingness to learn, and 
where these are it is probable that some good 
may be done. 

2. What he preached. He does not fill 
their heads with curious speculations, nor 
with matters of state and politics, but he 
keeps to his text, minds his business ,as an 
apostle.. (1.) He is God’s ambassador, and 
therefore preaches the kingdom of God, does 
all he can to preach it up, negociates the 
affairs of it, in order to the advancing of all 
its true interests. He meddles not with the 
affairs of the kingdoms of men; let those 
treat of them whose work it is. He preaches 
the kingdom of God among men, and the word 
of that kingdom; the same that he defended 
‘n his public disputes, testifying the kingdom 
of God (v. 23), he enforced in his public 
preaching, as that which, if received aright, 
will make us all wise and good, wiser and 
better, which is the end of preaching. (2.) 
He is an agent for Christ, ‘a friend of the 
bridegroom, and therefore teaches those things 
which concern the Lord Jesus Christ—the 
whole history of Christ, his incarnation, 
doctrine, life miracles, death, resurrection, 
ascension ; al that relates to the mystery of 


adit, Paul 
—to know and 
and him crucified. 
preaching they are pa 
that which is their main | sl 
reduce themselves with this ¢ question 
does this concern the Lord Jesus 
What tendency has it to bring us | 
and to keep us walking in him? 
preach not ourselves, but Christ. 
3. With what liberty he preached. 
Divine grace one fe him a liberty of spir 
He preached with all confidence, as one th 
was himself well assured: of the truth 
what he preached—that it was what he du 
stand by; and of the worth of it—that it 
what ae pis she for. He wa 
ashamed of the e of Christ. 2). Din 
Providence gate hams liberty o 
No man forbidding him, giving ag any ck che 
for what he did or laying any restraint u 
him. The Jews that used to forbid him 
speak to the Gentiles had no authority he 
and the Roman government as yet took 
cognizance of the profession of th i 
asacrime. Herein we must acknow 
the hand of Goa, [1.] Petine | bounds 
rage of persecutors; where he does not t 
the heart, yet he can tie the hand and bi 
the tongue. Nero was a bloody sae, R: 
there were many, both Jews and les, 
Rome, that hated Christiani 
it was, unaccountably, that aul th mI 
prisoner was connived at in preach 
gospel, and it was not construed a br 
of the peace. Thus God makes the wrat 
men to praise him, and restrains the rem 
of it, Ps. Ixxvi, 10, Though there 
many that had it in their power 
Paul’s preaching (even the common 
that kept him might have done it), } 
so ordered it, that no man did fort 
[2.] See God ‘here providin comfort 
relief of the persecuted. h it w, 
very low and narrow sphere of ‘oppor u 
that Paul was here . placed i in, compa 
what he had been in, yet, such as it 
was not molested nor bed in it. 
it was not a wide door that was op 
him, yet it was eta 
suffered to shut it; it was to 
effectual door, so that gee were s 
in Cesar’s household, Phil. iv. 22. ¥V 
the city of our solemnities -is Shue m 
quiet habitation at am ee ane 
from day to day with the 
man forbidding us, we gels gi a th 
God for it and prepare for chan 
longing for that holy mountain a 
there shall never be any pricking b 
grieving thorn. 


. AN 


EXPOSITION, 
per PRACTICAL bikie) «rege 


OF THE EPISTLE OF ST. PAUL TO 


eit b ROMANS. 


we may compare scripture with scripture, and take the opinion of some devout saa pious per- 
sons, in the Old Testament David’s Psalms, and in the New Testament Paul’s Epistles, are 
tars of the first magnitude, that differ from the other stars in glory. The whole scripture is 
indeed an epistle from heaven to earth : but in it we have upon record several particular epistles 
more of Paul’s than of any other, for he was the chief of the apostles, and laboured more abun- 
‘dantly than they all. Hisnatural parts, I doubt not, were very pregnant ; his apprehension was 
ick and piercing; his expressions were fluent and copious ; his affections, wherever he took, 

_yery warm and zealous, and his resolutions no less bold and daring: this made him, before his 
CO onversion, avery keen and bitter persecutor ; but when the strong: man armed was dispossessed 
and the stronger than he came to divide the spoil and to sanctify these qualifications, he became 
the most skilful zealous preacher; never any better fitted to win souls, nor more successful. 
:: fourteen of his epistles we have in the canon Ui scripture ; many more, it is probable, he wrote 
in the course of his ministry, which might be profitable enough for doctrine, for reproof, &c., 
but, not being given by inspiration of God, they were not received as canonical scripture, nor 
handed down to us. Six epistles, said to be Paul’s, written to Seneca, and eight of Seneca’s to 
him, are spoken of by some of the ancients [Sixt. Senens. Biblioth. Sanct. lib. ii.] and are ex- 
fant; but, upon the first view, they appear spurious and counterfeit. 
L is epistle to the Romans is placed first, not because of the priority of its date, but because of 
he superlative excellency of the epistle, it being one of the longest and fullest of all, and: per- 
haps because of the dignity of the place to which it is written. Chrysostom would have this 
epistle read over to him twice a week. Itis gathered from some passages in the epistle that it 
s written dnno Christi 56, from Corinth, while Paul made a shortstay there in his way to 
roas, Acts xx. 5, 6. He commendeth to the Romans Phebe, a servant of the church at Cen- 
‘threa (ch. xvi-), which was a place belonging to Corinth. He calls Gaius his ost, or the man 
with whom he lodged (ch. xvi. 23), and he was a Corinthian, not the same with Gaius of Derbe, 
mentioned Acts xx. Paul was now going up to Jerusalem, with the money that was given to 
he poor saints there ; and of that he speaks, ch. xv. 26. The great mysteries treated of in this 
istle must needs produce in this, as in other writings of Paul, many things dark and hard to 
understood, 2 Pet. iii. 16. The method of this (as of several other of the epistles) is ob. 
vable ; the former part of it doctrinal, in the first eleven chapters; the latter part practical 
the last five: to inform the judgment and to reform the life. And the dest way to under-~ 
md the truths explained in the former part is to abide and abound in the practice of the duties 
cribed in the latter part ; for, if any man will do his will, he shall know of the doctrine, 
: vii. 17. 

The doctrinal part of the epistle instructs us, 
Cc oncerning the way of salvation. (1.) The foundation of it laid in justification, and that not 
‘the Gentiles’ works of nature (ch. i.), nor by the Jews’ works of the law (cA. ii. iii. ), for both 
and Gentiles were liable to the curse ; but only by faith in Jesus Christ, ch. iii. 21, &e., 
. throughout. (2.) The steps of this salvation are, [1.] Peace with God, ch, v. [2.] Sane- 
tion, ch. vi. vii. [/3.] Glorification, ch. viii. 
cerning the persons saved, such as belong to the election of grace (chs ix.), Gentiles and 
, ch. x. xi. By this it appears that the sudjects he discourses of were such as were then 
present truths, as the apostle speaks, 2 Peteri.12. Two. things the Jews then stum- 
ed at—justification by faith without the works of the law, and the admission of the Gentiles 
to the church; and therefore both these he studied to clear and vindicate. 
The practical ‘part follows, wherein we find, 1. Several general exhortations proper for all 
tians, ch, xii. 2. Directions for our Molaviour: as members of civil society, ch. xiii. 3 

les for the conduct of Christians to one another, as members of the Christian cured cn. 
y. and ch. xv. tov. 14. 
he draws towards a conclusion, he makes an apology for writing to them (ch. xv. 14—16), 
es them an account of himself and his own affairs (v. 17—21), promises them a visit (v. 22— 
begs their prayers (v. 30—33), sends particular salutations to many friends there (ch. xvi. 
16), warns them against those who caused divisions (v. 17—20), adds the salutations of his 

pyth him (v. 2i—23), and ends with a benediction to them and a doxology to Ged, 


Yo 


ae } > > Paes a -_ bas St " re » 
Aq x va bite | ‘ paedit ” 
. . * Ss n 7 ae 
fhe apvsile’s commission ROMANS, a 
CHAP. I. trine, but of ancient sta ng 
(¥ this chypter we may observe, 1. The preface and introduction to and prophecies of the Old e 
the whole en’stie, to ver. 16. Jf. A description of the deplora- did all unanimously point at 


«le condi-‘on of the Genti’e world, which begins the proof of the 
eiocteine of jestification by faith, here laid down at ver. i7. The 
first -s acrordimg to the then usual formality of a letter, but in 
termixed with very excellent an: savoury expressions. 


AUL, a servant of Jesus Christ, 
. called ¢o be an apostle, separated 
arto tse gospel of God, 2 \Which 
ae had promised atore by his pro- 
vhets in the holy scriptures,) 3 
Concerning his Son Jesus Christ our 
Lord, which was made of the seed of 
Vavid according to the flesh; 4 
And declared to be the Son of God 
with power, according to the spirit of 
holiness, by the resurrection from the 
dead: 5 By whom we have received 
grace and apostleship, for obedience 
to the faith among all nations, for his 
name: 6 Among whom ate ye also 
the called of Jesus Christ: 7 Toall 
that be in Rome, beloved of God, 
called to be saints: Grace to you and 
peace from God our Father, and the 
Lord Jesus Christ. 


In this paragraph we have, 

I. The person who writes the epistle de- 
seribed (vw. 1): Paul, a servant of Jesus 
Christ ; this is his title of honour, which he 
glories in, not as the Jewish teachers, Rabbi, 
Rabbi; but a servant, a more immediate 
attendant, a steward in the house. Called 
to be an apostle. Some think he alludes to 
his old name Saul, which signifies one called 
fer, or enquired after: Christ sought him to 
make an apostle of him, Acts ix. 15. He 
here buiids his authority upon his call; he 
did not run without sending, as the false 
apostles did; «Ayrd¢ améorokoc—called an 
apostle, as if this were the name he would 
ce called by, though he acknowledged him- 
seif not meet to be called so, 1 Cor. xv. 9. 
Separated to the gospel of God. The Phari- 
sees had their name from separation, because 
they separated themselves to the study of the 
Jaw, and might be called. agwpiopéivor cic roy 
vopoy’ such a one Paul had formerly been; 
but now he had changed his studies, was 
agwptiopivoc cic TO Evayyé\tov, a gospel Pha- 
risee, separated by the counsel of God (Gal. 
\. 15), separated from his mother’s womb, by 
an Immediate direction of the Spirit, and a 
regular ordination according to that direction 
(Acts xiil. 2, 3), by a dedication of himself 
vo this work. He was an entire devotee to 
the gospel of God, the gospel which has God 
for its author, the origin and extraction of it 
divine and heavenly. 

Ii. Having mentioned the gospel of God, 
he digresses, to give us an encomium of it. 

1. The antiquitv of it. It was promised 
before (v. 21; it was no novel upstart doc- 


raorning-beams that ushered in fl 
r'ghteousness : this not by word of mo 
only, but *» the scriptures. “ 
2. The subicct-matter of it: it is concern 
ing Christ, v. 3,4. The prophets and apo 
tles a]l bear witness to him; he is “he tru 
treasure hid in the field of the scz‘ptures 
Observe, When Paul mentions Christ, hoy 
he heaps up his names and titles, his Sc 
Jesus Christ our Lord, as one that took 
pleasure in speaking of him; and, havi 
mentioned him, he cannot go on in his dis 
course without some expression of love ar 
honour, as here, where in one person h 
shows us his two distinct natures. (1.) Hj 
human nature: Made of the seed of Dav 
(v. 3), that is, born of the virgin Mary, wh 
was of the house of David (Luke 1. 27)3 
{was Josepk his supposed father, Luke ii. 
David is here mentioned, because’ of th 
special promises made to him concerning tk 
Messiah, especially his kingly office ; 2 Sar 
vii. 12; Ps. exxxii. 11, compared with Lu 
i. 32, 33. (2.) His divine nature: Decla 
to be the Son of God (v. 4), the Son of Go 
by eternal generation, or, as it is here e 
plained, according to the Spirit of holine 
According to the flesh, that is, his human 1 
ture, he was of the seed of David ; but, 
cord, to the Spirit of holiness, that is, th 
divine nature (as he is said to be quicken 
by the Spirit, 1 Pet. iii. 18, compared wil 
2 Cor. xili. 4), he is the Son of God. ~ T 
great proof or demonstration of this is 
resurrection from the dead, which proved 
effectually and undeniably. ‘The sign of ff 
prophet Jonas, Christ’s resurrection, was 
tended for the last conviction, Matt. xii. 3 
40. Those that would not be convinced 
that would be convinced by nothing. §& 
that we have here a summary of the gosy 
doctrine concerning Christ’s two natures” 
one person. ‘k 
3. The fruit of it @. 5): By whom, # 
is, by Christ manifested and made kno 
the gospel, we (Paul and the rest o 
ministers) have received grace and apostles! 
that is, the favour to be made apostles, 
iii. 8. The apostles were made a spe 
to the world, led a life of toil, and tro 
and hazard, were killed all the day long, 
yet Paul reckons the apostleship a favot 
we may justly reckon it a great favour to 
employed in any work or service for G 
whatever dirk saitias or dangers we may 
with in it. This apostleship was recei! 
for obedience to the faith, that is, to brit 
people to that obedience; as Christ, 
ministers, received that they might gi 
Paul’s was for this obedience among all 
tions, for he was the apostle of the Genti 
ch. xi. 13. Observe thé description hi 
given of the Christian profession: it is obe- 
|dience to the faith. It does not consist im 


o 


. AF ae 
knowledge or a naked assent, mucn 
it consist in perverse disputings, 
im obedience. ‘This obedience to the 
answers the law of faith, mentioned ch. 
27. The act of faith is the obedience of 
e understanding to God revealing, and the 
oduct of that is the obedience of the will 
God commanding. To anticipate the ill 
e which might be made of the doctrine of 
ification by faith without the works of 
law, which he was to explain in the fol- 
wing epistle, he here speaks of Christianity 
an obedience. Christ hasa yoke. “‘ Among 

are you, v. 6. You Romans in this 
d upon the same level with other Gentile 
ons of less fame and wealth ; you are all 
e in Christ.” The gospel salvation is a 
mmon saivatien, Jude 3. No respect of 
ersons with God. The called of Jesus 
rist ; all those, and those only, are brought 
‘an obedience of the faith that are effec- 
ally called of Jesus Christ. 
‘TIL. The persons to whom it is written (v. 
: To all that are in Rome, beloved of God, 
ed to be suints ; that is, to all the profes- 
ing Christians that were in Rome, whether 
s or Gentiles originally, whether high or 
low, bond or free, learned or unlearned. Rich 
and poor meet together in Christ Jesus. Here 
1. The privilege of Christians: They are 
ed of God, they are members of that 
y which is beloved, which is God’s 
hzibah, in which his delight is. We 
k of God’s love by his bounty and bene- 
cence, and so he hath a common love to all 
kind and a peculiar love for true be- 
lievers ; and between these there is a love he 
ath for all the body of visible Christians. 
_ The duty of Christians; and that is to be 

y, for hereunto are they called, called to 
e saints, called to salvation through sancti- 
cation. Saints, and only saints, are beloved 
F God with a special and peculiar love. 
Tote ayiorc—called saints, saints in pro- 
ion; it were well if all that are called 
4ints were saints indeed. Those that are 
ed saints should labour to answer to the 
ame; otherwise, though it is an honour 
a privilege, yet it will be of little avail 
he great day to have been called saints, if 
be not really so. 

IV. The apostolical benediction (v. 7): 
race to you and peace. This is one of the 
ens in every epistle ; and it hath not only 


these two: grace and peace 


| 


* 


Eee NO ee 


mare OREAPOE: 


Weer. A eee ee Ae TS 
ie , € Sah Fe * 
b. ‘ 


‘ey 
> 


Paul's love to the Roman Christians 
own consciences, peace with all that are 
about you: all these founded in grace. 2. 
The fountain of those favours, from God our 
Father, and the Lord Jesus Christ. All good 
comes, (1.) From God as a Father; he hath 
put himself into that relation to engage and 
encourage our desires and expectations; we 
are taught, when we come for grace and 
peace, to call him our Father. (2.) From the 
Lord Jesus Christ, as Mediator, and the great 
feoffee in trust for the conveying and secur- 
ing of these benefits. We have them from 
his fulness, peace from the fulness of his 
merit, grace from the fulness of his Spirit. 

8 First, I thank my God through 
Jesus Christ for you all, that your 
faith is spoken of throughout the 
whole world. 9 For God is my 
witness, whom I serve with my spirit 
in the gospel of his Son, that without 
ceasing | make mention of you always 
in my prayers; 10 Making request, 
if by any means now at length I 
might have a prosperous journey by 
the will of God to come unto you. 
11 ForT long to see you, that I may 
impart unto you some-spiritual gift, 
to the end ye may be established ; 
12 That is, that I may be comforted 
together with you by the mutual 
faith both of youand me. 13 Now 
I would not have you ignorant, 
brethren, that oftentimes I purposed 
to come unto you, (but was let 
hitherto,) that I might have some 
fruit among you also, even as among 
other Gentiles. 14 I am debtor 
both to the Greeks, and to the Bar- 
barians; both to the wise, and to the 
unwise. 15 So, as much as in meis, 
I am ready to preach the gospel to 
you that are at Rome also. 

We may here observe, ‘ 

I. His thanksgivings for them (v. 8): first, 
I thank my God. It is good to begin every 
thing with blessing God, to make that the 
alpha and omega of every song, in every thing 
to give thanks—My God. He speaks this 


affection of a good wish, but the autho-| with delight and triumph. Inall our thanks- 
f a blessing. The priests under the| givings, it is good for us to eye God as our 
rere to bless the people, and so are| God; this makes every mercy sweet, when 
pel ministers, in the name of the Lord.| we can say of God, “He is mine in cove- 
his usual benediction observe, 1. The | nant.”—Through Jesus Christ. All our duties 
vours desired: Grace and peace. The Old-j and performances are pleasing to God only 

lament salutation was, Peuce be to you;| through Jesus Christ, praises as well as 
now grace is prefixed—grace, that is, the| prayers.—For you all. We must express 
r of God towards us or the work of| our love to our friends, not only by praying 
n us; both are previously requisite to|for them, but by praising God for them 
© peace. All gospel blessings are included | God must have the glory of all the comfort 
: i Peace, that | we have in our friends; for ever 
food; peace with God, peace in your | is that to us, and no more, which God makes 


creature 


‘ mo Ae 4 fr: 


Paul's love te the Roman Christians. 


no personal acquaintance with, and yet he 
could heartily rejoice in their gifts and 
graces. When some of the Roman Chris- 
tlans met him (Acts xxviii. 15), he thanked 
God for them, and took courage; but here 
his true catholic love extends itself further, 
and he thanks God for them all ; not, only 
for those among them that were his. helpers 
in Christ, and that bestowed much labour 
upon him (of whom he speaks eh. xvi. 3, 6), 
but for them all—That your faith is spoken 
af. Paul travelled up and down from place 
to place, and, wherever he came, he heard 
great commendations of the Christians at 
Rome, which he mentions, not to make them 
proud, but to quicken them to answer the 
general character people gave of them, and 
the general expectation people had from 
them. The greater reputation a man hath 
for religion, the more careful he should be to 
‘preserve it, because a little folly spoils him 
that is in reputation, Eccl. x. 1.—Throughout 
the whole world, that is, the Roman empire, 
into which the Roman Christians, upon 
Claudius’s edict to banish all the Jews from 
Rome, were scattered abroad, but had now 
returned, and, it seems, left a very good re- 
port behind them, wherever they had been, 
in all the churches. There was this good 
effect of their sufferings: if they had not 
been persecuted, they had not been famous. 
This was indeed a good name, a name for 
good things with God and good people. As 
the elders of old, so these Romans, obtained 
a good report through faith, Heb. xi. 2. It 
is a desirable thing to be famous for faith. 
The faith of the Roman Christians came to 
be thus talked of, not only because it was 
excelling in itself, but because it was eminent 
and observable in its circumstances. Rome 
was a city upon a hill, every one took notice 
of what was done there. Thus those who 
have many eyes upon them have need to 
walk cireumspectly, for what they do, good 
or bad, will be spoken of. The church of 
Rome was then a flgurishing church; but 
since that time how is the gold become dim! 
How is the most fine gold changed! Rome 
is not what it was. She was then espoused 
a chaste virgin to Christ, and excelled in 
beauty ; but she has since degenerated, dealt 
treacherously, and embraced the bosom of a 
stranger ; so that (as that good old book, the 
Practice of Piety, makes appear in no less 
than twenty-six instances) even the episile to 
the Romans is now an epistle against the Ro- 


mans; little reason has she therefore to boast | 
| professors are the grief of faithful ministe 
II. His prayer for them, v. 9. Though a) 
famous flourishing church, yet they had need | eth, 
to be prayed for; they had not yet attained. | Jered 
Paul mentions this as an instance of his love ; other business that took him off, by bis care 
to them. One of the greatest kindnesses we. 
can do our friends, and sometimes the only) ing; and Paul was for doing that first, 
kindness that is in the power of our hands, which was most, pleasant (then he 


of her former credit. 


is, by prayer to recommend them to the loy- 


ROMANS . 
it to be. Many of these Romans Paul had j ing-kindness of God. — 


here we may learn, 1. € 
Always without ceasing. Hi 
serve the same rules he gave to others, Ep 
vi. 18,5 1 Thee ve ie ao that Paul 4 
nothing else but i he kept. up state 
a te _ phd at ne of tha 
uty, and those very frequent, and observe 
without fail. 2. Chasis in prayer: I mak 
mention of you. Though he had no particula 
acquaintance with them, nor interest in them 
yet he prayed for them; not only for a 
saints in general, but he made express mei 
Hane of them. It is not unfit sometimes te 
€ express in our prayers for particulal 
churches and places; not to inform God 
but to affect ourselves. We are likely te 
have the most comfort in those: friends. th 
we pray most for. Concerning this he ma 
a solemn appeal to the searcher of hearts 
For God is my witness. It was in a wei 
matter, and in a thing known only to Go 
and his own heart, that he used this asseve 
ration. It is very comfortable to be able 
call God to witness to our sincerity and con. 
staney in the discharge of a duty. God is 


particularly a witness to. our secret prayé 
the matter of them, the mamner of the per. 
formance; then our Father sees in secret 
Matt. vi. 6. God, whom, I serve with mi 
spirit. Those that serve God with their s 
rits may, witha aumble confidence, appes 
to him; hypocrites who rest in bodily exer 
cise cannot. His particular prayer, amon; 
many other petitions he put up for ther 
was that he might have an opportuni 
paying them a visit (v. 10): Making re 
of by any means, &c. Whatever 
desire to find in any creature, we must b 
recourse to God for it by prayer; for 

times are in his hand, and all our ways at hi 
disposal. The expressions here used. int 
mate that he was very desirous of such 4 


opportunity: if by any means; that he h 


long and often been gi apy ow | 
length; end yet that. he submitted it to tk 
divine Providence: @ prosperous journey 
the will of God. Asin our purposes, so” 
our desires, we must still remember to ins 
this, if the Lord wili, James iv. 15. Ov 
journeys are prosperous or otherwise acc 
ing to the will of God, comfortable or not: 
he pleases. Sa 

ILI. His great desire to, see them, ¥ 
reasons of it, v. 11—15. He had hi 
much of them that he had a great desine 
be better acquainted with them. Fruit 
Christians are as much the joy as. 


) 


OIMLO 


Accordingly, he often purposed to cox 
was let hitherto (v. 13), for man pu 
but God disposeth. He was hinde 


of other churches, whose affairs were pr s 
haye gone to Rome) but which was 5 0 | 


— 


1—a good example to mmuisters, who ; 
not consult their own inclinations so 
ch as the necessity of their people’s souls. 
aul desired to visit these Romans, = - | 
1. That they might be edified (v. 11): That 
may impart unio you, He received, that he 
xht communicate. “Never were full breasts 
lesirous to be drawn out to the sucking 
‘ant as Paul’s head and heart were to be 
yarting spiritual gifts, that is, preaching 
them. A good sermon is a good gift, so 
much the better for being a spiritual gift. 
—To the end you may be established. Having 
sommended, their flourishing he here ex- 
esses his desire of their establishment, that 
they grew upward in the branches they 
ight grow downward in the root. The best 
tints, while they are in such a shaking world 
s this, have need to be more and more estab- 
ied; and spiritual gifts are of special use 
our establishment. 

That he might be comforted, v. 12. 
at he heard of their flourishing in grace 
s¢ much a joy to him that it must needs 
much more so to behold it. Paul could 
fake comfort in the fruit of the labours of 
ther ministers.—By the mutual faith both of 
ou and me, that is, our mutual faithfulness 
fidelity. It is very comfortable when 
e is a mutual confidence between mi- 
ier and people, they confiding in him as a 
nithful raimister, and he in them as a faith- 
people. Or, the mutual work of faith, 
h is loye; they rejoiced in the expres- 
s of ‘ene another’s love, or communi- 
ng. their faith one to another. It is very 
eshing to Christians to compare notes 
at their spiritual concerns; thus are they. 
rpened, as tron sharpens tron—That I 
howe some fruit, v. 13. Their edifica- 
would be his advantage, it would be 
abounding to a good account. Paul 
ded his work, as one that believed the 
good he did the greater would his re-, 

be. 

That he might discharge his trust as 
postle of the Gentiles (vw. 14): I am a 
(1.) His receivings made him a 
; for they were talents he was en- 
a with to trade for his Master’s honour. 
should think of this when we covet 
at things, that all our receivings put us 
debt; we are but stewards of our Lord’s 
ds. (2.) His office made him a debtor. 
was a debtor as he was an apostle; he 
; called and sent to work. and had en- 
d to mind it. Paul had improved his 
, and laboured in his work, and done 
h good as ever any man did, and yet, 
ction upon it, he still writes himself, 
5 for, when we have done ail, we are but 
rofitable servants ——Debtor to the Greeks, 
) the barbarians, that is, as the tollow- 
‘words explain it, to the wise and to the 
pise. The Greeks fancied themselves to 
e the monopoly of wisdom, and looked 
on all the rest of the world as barbarians, 


* 


- 


b 


be 
jim, 
bo 

so 


| 


CHAP L 


[. Paul’s discourse on justificatinn 
comparatively so; not cultivated with iearn. 
ing and arts as they were. Now Paul was « 
debtor to both, looked upon himself as obligea 
to do all the good he could both to the one 
and to the other. Accordingly, we find him 


‘paying his debt, both in his preaching and 


‘2 his writing, doing good both to Greeks ana 
vurbarians, and suiting his discourse to the 


| capacity of each. You may observe a differ- 


ence between his sermon at Lystra among 
the plain Lycaonians (Acts xiv. 15, &c.) and 
his sermon at Athens among the polite phi- 
losophers, Acts xvii. 22, &c. He delive ed 
both as debtor to each, giving to each their 
portion. Though a plain preacher, yet, as 
debtor. to the wise, he speaks wisdom among 
those that are perfect, 1 Cor. 1i.6. ‘For these 
reasons he was ready, if he had an oppor- 
tunity, to preach the gospel at Rome, v. 15. 
Though a public plaee, though a perilous 
place, where Christianity met’ with « great’ 
deal of opposition, yet Paul was ready to run 
the risk at Rome, if called to it: I am ready 
—rpcfupov. It denotes a great readiness o! 
mind, and that he was very forward to it 
What he did was not for filthy lucre, but of 
a ready mind. It is an excellent thing to be 
ready to meet every opportunity of doing or 
getting good. 

16 For I am not ashamed of the 
gospel of Christ: for it is the power 
of God unto salvation to every one 
that believeth ; to the Jew first, and 
also to the Greek. 17 For therein 
is the righteousness of God revealed 
from faith to faith: as it is writt , 
The just shall live by faith. 15 For 
the wrath of God is revealed froin 
heaven against all ungodliness and 
unrighteousness of men, who hold 
the truth in unrighteousness ; 


Paul here enters upon a large discourse 0{ 


justification, in the latter part of this chapter 
laymg down his thesis, and, in order to the — 


proof of it, describing the deplorable con- 
dition of the Gentile world. His transition 
is very handsome, and like an orator: he was 
ready to preach the gospel at Rome, though 
a place where the gospel was run down by 
those that called themselves the wits ; for. 
saith he, J am not ashamed of it, v. 16. There 
is a great deal in the gospel which such a 
man.as Paul might be tempted to be as amed: 
of, especially that he whose gospel it is was 
aman hanged upon a tree, that the doctrine 
of it was plain, had little in it to set it off 
among scholars, the professors of it were 
mean and despised, and every where spoken 
against ; yet Paul was not ashamed to own 
it. I reckon -him a Christian indeed that is 
neither ashamed of the gospel nor a shame 
to it. The reason of this bold profession 
taken from the nature and excellency of the 
gospel. introduces his dissertation, 


b 

, 
ni 
v3 


- al it a al a ee 


i) 


Paul’s discourse of justification. 

I. The proposition, v. 16, 17. The ex- 
cellency of the gospel lies in this, that it re- 
veals to us, 

1. The salvation of believers as the end: 
It is the power of God unto salvation. Paul is 
not ashamed of the gospel, how mean and con- 
temptible soeverit may appear to a carnal eye; 
for the power of God works by it the salvation 
of all that believe; it shows us the way of sal- 
vation (Acts xvi. 17), and is the great charter 
by which salvation is conveyed and made 
over tous. But, (1.) It is through the power 
of God; without that power the gospel 1s but 
a dead letter; the revelation of the gospel is 
the revelation of the arm of the Lord (Isa. 


liii. 1), as power went along with the word of 


Christ to heal diseases. (2.) It is to those, 
and those only, that believe. Believing in- 
terests us in the gospel salvation ; to others 
it is hidden. The medicine prepared will not 
cure the patient if it be not taken.—To the 
Jew first. The lost sheep of the house of Israel 
bad the first offer made them, both by Christ 
and his apostles. You first (Acts ii. 26), but 
upon their refusal the apostles turned to the 
Gentiles, Acts xiii. 46. Jews and Gentiles 
now stand upon the some level, both equally 
miserable without a Saviour, and both equally 
welcome to the Saviour, Col. iii. 11. Such 


doctrine as this was surprising to the Jews, 


who ‘had hitherto been the peculiar people, 
and had looked with scorn upon the Gentile 
world; but the long-expected Messiah proves 
a light-to enlighten the Gentiles, as well as the 
ucory of his people Israel. 

2. The justification of believers as the 
way (v. 17): For therein, that is, in this gos- 
pel, which Paul so much triumphs in, és the 
righteousness of God revealed.. Our misery 
and ruin being the product and consequent 
of our iniquity, that which will show us the 
way of salvation must needs show us the way 
of justification, and this the gospel does. 
The gospel makes known a righteousness. 
While God is a just and holy God, and we 
are guilty sinners, it is necessary we should 
have a righteousness wherein to appear be- 
fore him; and, blessed be God, there is such 
a righteousness brought in by Messiah the 
prince (Dan. ix. 24) and revealed in the gos- 
pel ; a righteousness, that is, a gracious me- 
thod of reconciliation and acceptance, not- 
withstanding the guilt of our sins. This 
evangelical righteousness, (1.) Is called the 
righteousness of God ; it is of God’s appoint- 
ing, of God’s approving and accepting. It is 
so called to cut off all pretensions to a righ- 
teousness resulting from the merit of our own 
works. It is the righteousness of Christ, 
who is God, resulting from a satisfaction of 
infinite value. (2.) It is said to he from faith 
to faith, from the faithfulness of God reveal- 
ing to the faith of man receiving (so some) ; 
from the faith of dependence upon Ged, and 
dealing with him immediately, as Adam be- 
fore the fall, to the faith of dependence upon 
a Mediator, and ‘so dealing with God (so 


‘ROMANS. a 


; ‘f3 ‘is tide 8 They 

1 others); from the first 
put into a justified sta 
which we live, and are co 
state: and the faith that jus’ 

less than our taking Christ for our § 
and becoming true Christians, accordin; 
: tenour of the baptismal covenant; 


faith engrafting us into Christ, to faith : 
riving virtue from him as our root: both i 
plied in the next words, The just shall live 
faith. Just by faith, there is faith jus 
us; live by faith, there is faith mainte 
us; and so there is a righteousness from 
to faith. Faith is all in all, both in’ th 
ginning and progress of a Christian life. — 
is not from faith to works, as if faith put 1 
into a justified state, and then works pre 
jserved and maintained us in it, but it is’ 
along from faith to faith, as\ 2 Cor. iil, 1 
from glory to glory; it is increasing, cor 
tinuing, persevering faith, faith pressing fo 
ward, and getting ground of unbelief. 
show that this is no novel upstart doctrin 
lie quotes for it that famous scripture in tl 
Old Testament, so often mentioned in th 
| New (Hab. ii. 4): The just shail live by fai 
\Being justified by faith he shall live by 
beth the life of grace and of glory: ‘T 
-Vrophet there had piaced himself upon tl 
vatch-tower, expecting some extraordin 
discoveries (v. 1), and the discovery was ¢ 
‘he certainty of the appearance of the p 
mised Messiah in the fulness of time, no 
withstanding seeming delays. This is thei 
called the vision, by way of eminence, as els 
where the promise; and while that time 
coming, as well as when it has come, the 
shall live by faith. Thus is the eyangelic 
righteousness from faith to faith—from Old- 
Testament faith in a Christ to come to Ne 
Testament faith in a Christ already come. 
II. The proof of this proposition, that b 
Jews and Gentiles stand in need of a rig 
teousness wherein to appear before God, 
that neither the one nor the other have any 
their own to plead. Justification must 
either by faith or works. It cannot be 
works, which he proves at large by dese 
ing the works both of Jews and Gentil 
and therefore he concludes it.must be byfai 
ch. iii. 20, 28. The apostle, like a skilful s: 
geon, before he applies the plaster, sear 
the wound—endeavours first to cony: 
guilt and wrath, and then to show the 
|salvation. ‘Thismakesthe gospel the more 
come. We must first see the righteousnes 
| Godcondemning, and thentherighteousne 
| God justifying will appear worthy of alla 
\tation. Ingeneral(w. 18), thewrath of Godt. 
\vealed. The light of nature and the 
ithe law reveal the wrath of God from 
isin. It is well for us that the gospel 
ithe justifying righteousness of ror 
faith to faith. ,The antithesis is observable 
Here is ; 
i. Thesinfulness of man described ; he re} 
duceth it to two heads, ungodliness and unregh 


, +; ce hs at abe a" eee ; n - 
ae Poe ee - CHAP.T. —s‘ The excellency of the gospe! 
ess ; ngodline ainst the laws of the | vile affections : for even their women 
a ofthe | did change the natural use into that 
“2. The cause of that sinfulness, and that which is against nature: = 27 a 
s, holding the truth in unrighteousness. Some likewise also the men, leaving the 
communes notitie, some ideas they had of the | natural use of the woman, burned in 
being of God. and of the difference of good | their Just one toward another; men 
nd evil; but they held them in unrighteous-| ith men working that which is un- 

ess, that is, they knew and professed them 1 d D. sds 13 
na consistency with their wicked courses. |SC€™y, and receiving In themselves 
hey held the truth as a captive or prisoner, | that recompence of their error which 
hat it should not influence them, as other-| was meet. 28 And even as they did 
e it would. An unrighteous wicked heart | not ike to retain God in their know- 
ledge, God gave them over to a 


s the dungeon in which many a good truth 
; detained and buried. Holding fast the form : 
F sound words in faith and love is the root reprobate mind, to do those things 
f all religion (2 Tim. i. 13), but holding it which are not convenient; 29 Being 
fast in unrighteousness is the root ofall sin. | filled with all unrighteousness, for- 
3. The displeasure of God against it: The! nication, wickedness, covetousness 
wrath of God is revealed from heaven ; not ina ~ roe ps 
mly in the written word, which is given by | Mallclousness ; ll of envy, murder 
aspiration of God (the Gentiles had not that), | debate, deceit, malignity ; whisperers, 
at in the providences of God, his judgments} 30 Backbiters, haters-of God, de- 
cuted upon sinners, which do not spring | spiteful) proud, boasters, inventors of 
mt of the dust, or fall out by chance, nor are ‘| thir a di bedi : t , 
hey to be ascribed to second causes, but eM things, Gisodedient to parents, 
y are a revelation from heaven. Or wrath | 31 Without understanding, covenant- 
n heaven is revealed ; it is not the wrath | breakers, without natural affection, 
implacable, unmerciful: 32 Who 
knowing the judgment of God, that 
they which commit such things are 
worthy of death, not o1rly do the 


of a man like ourselves, but wrath from 
eaven, therefore the more terrible and the 

same, but have pleasure in them that 

do them. 


more unavoidable. 
In this last part of the chapter the apostle 


19 Because that which may be 
known of God is manifest in them ; 
applies what he had said particularly to the 
Gentile world, in which we may observe, 


xr God hath showed zé unto them. 
0 For the invisible things of him 

I. The means and helps they had to come 

to the knowledge of God. Though they had 


ym the creation of the world are 

arly seen, being understood by the 
not such a knowledge of his law as Jacob»and 
Israel had (Ps. exlvii. 20), yet among them 


ings that are made, even his eternal 

wer and Godhead; so that they 
without excuse: 21 Because 

he left not himself without witness (Acts xiv. 

17): For that which may be known, &c., v. 19. 

20. Observe, 


when they knew God, they glo- 
1 What discoveries they nad: That which 


l him not as God, neither were 
nkful; but became vain in their 
may be known of God is manifest, tv aizoic— 
among them ; that is, there were some eyen 


aginations, and their foolish heart 

s darkened. 22 Professing them- 
among them that had the knowledge of God, 
were convinced of the existence of one su- 


ves to be wise, they became fools, 
And changed the glory of the 
preme Numen. The philosophy of Pythago- 
ras, Plato, and the Stoics, discovered a great 


orruptible God into an image 
de like to corruptible man, and to deal of the knowledge of God, as appears by 
abundance of testimonies. That which may 


s, and four footed beasts, and 
ping things. 24 Wherefore God| be known, which implies that there is a great 
deal which may not be known. The being of 


ise gave them up to uncleanness 
ough the lusts of their own hearts, | God a he Bigs ye hee mate ae 
iz . . = compre ended. e€ canno vy searc. 
dishonour their own bodies be-|;7q)) 5 out;i TUBERS Lh eases ch i. 


ween themselves : 25 Who changed | standings cannot perfectly know an infinite 
ithe truth of God into a lie, and being; but, blessed be God, there is that 
worshipped and served the creature| which may be known, enough to lead us t: 
lmpore than the Creator, who is no chief end, the glorifying and enjoying of 

a _| him ; and these things revealed belong to us 
jessed for ever. Amen. 26 For| ana ’to our children, while secret things are 
Kis cause God gave them up unto] not to be pried into, Deut. xxix. 29. 


ene 


Bh? 
7 OAs 


: >» 
‘The idolatry of the Gentiles. 


God hath shown it to them. 


natural notions which they had of God were | scripture. 
imprinted upon their hearts by the God of| are not any modern diseo 


nature himself, who is the Father of lights. 
This sense of a Deity, and a regard to that 
Deity, are so connate with the human nature 
that some think we are to distinguish men 
from brutes by these rather than by reason. 

3. By what way and means these disco- 
veries and notices which they had were con- 
firmed and improved, namely, by the work 
of creation (v.20): For the invisible things of 

, &e. 

(1;) Observe what they knew: The invisi- 
ble things of him, even his eternal power and 
Godhead. Though God be not the object of 
sense, yet he hath discovered and made 
known himself by those things that are sen- 
sible. The power and Godhead of God are 
invisible things, and yet are clearly seen in 
their products. He works in secret (Job 
xxii. 8,9; Ps. exxxix. 15; Eccl. xi. 5), but 
manifests what he has wrought, and therein 
makes known his power and Godhead, and 
others.of his attributes which natural ight ap- 
prehends in the idea of a God, , They could 
not come by natural light to the knowledge 
of the three persons in the Godhead (though 
some fancy they have found footsteps of this 
in Plato’s writings), but they did come to the 
knowledge of the Godhead, at least so much 
knowledge as was sufficient to have kept 
them from idolatry. This was that truth 
which they held im unrighteousness. 

(2.) How they knewit: By the things that 
are made, which could not make themselves, 
nor fall into such an exact order and har- 
mony by any casual hits; and therefore must 
have been produced by some first cause or in- 
telligent agent, which first cause could be no 
other than an eternal powerful God. See Ps. 
xix. 1; Isa. xl. 26; Acts xvii. 24. The work- 
man is known by his work. The variety, 
multitude, order, beauty, harmony, different 
nature, and excellent contrivance, of the 
things that are made, the direction of them 
to certain ends, and the coneurrence of all 
the parts to the good and beauty of the 
whole, do abundantly prove a Creator and 
his eternal power and Godhead. Thus did 
the light shine in the darkness. And this 
from the creation of the world. Understand 
it either, [1.] As the topic from which the 
knowledge of them is drawn. To evince 
this truth, we have recourse to the great 
work. of creation. And some think this 
Krioig Koopou, this creature of the world (as it 
may be read), is to be understood of man, the 
Kriow Kar’ é€ox2)v—the most remarkable. erea- 
ture. of the lower world, called «ricie, Mark 
xvi. 15: The frame and structure of human 
bodies, and especially the most excellent 
powers, faculties, and capacities of human 
souls, do abundantly prove that there is a 
Creator, and that he is God. Or, (2.] As 
the date of the discovery. it as old as the 


ae De EERE Se, Me EOIN RP ae 
* ™ YF 
ROMANS. — 


2. Whence they had these discoveries : | creation. of the wo 
Those common | Krivswe kécuov is m 


C act dar ii Yet 
JASe Man 


ie Ww 


‘These notige 


late, but ancient truths, 1 wer 
beginning. ‘I'he way of the acknow 
of God is ‘a good old way; it was 
beginning. ‘l'ruth got the start of e 
II. Their gross idolai 
these discoveries that God made to the 
of himself; described here, v. 21—23, 3 
We shall the less wonder at the inef 
these natural discoveries to vent th 
idolatry of the Gentiles if we remember ho 
prone even the Jews, who had scripture lig 
to guide them, were to idolatry ; so mi 
are the degenerate sons of men plunged ij 
the mire of sense. Observe, — 2 
1. ‘The inward cause of their idolatry, # 
21, 22. They are therefore without excuse 
in that they did know God, and from wha 
they knew might easily infer that it was th 
duty to worship him, and him only. ‘fhe 
some have greater light and means of kne 
ledge than others, yet all have enough 
leave thenr inexcusable. But the mischief 
it was that, (1.) They glorified him not as Goa 
Their affections towards him, and their awe 
and adoration of him, did not keep pace wi 
their knowledge. To glorify him as God i 
to glorify him only; for there can bé but on 
infinite: but they did not se glorify him, fo 
they set up a multitude of other deities. ‘I 
glorify him as God is to worship him wit! 
spiritual worship; but they made images 
him. Not to glorify God as God is ine 
not to glorify him at all; to respect him 
creature is not to glorify him, but to disho 
nourhim. (2.) Neither were they thankful ; no 
thankful for the favours in general they ri 
ceived from God (insensibleness of God’s 
‘mercies is at the bottom of our sinful dep 
tures from him); not thankful in particu 
for the discoveries God was pleased to. make 
of himself to them. Those that do 
improve the means of knowledge and g 
are justly reckoned unti for them 
(3.) But they became vain in their imagina- 
tions, év roic dtadoytopote—in their reason 
ings, in their practical imferences, They h 
a great deal of knowledge of general truf 
(v. 19), but no prudence to apply them 
particular cases. Or, im their notions ol 
God, and the creation of the world, and th 
origination of maukind, and the chief good 
in these things, when they quitted the plat 
truth, they soon disputed themselves into a 
thousand vain and foolish fancies. The se- 
veral opinions and hypotheses of the various 
sects of philosophers concerning these things 
were sO many vain imaginations. When truth 
is forsaken, errors multiply ia 7 n- 
jinitely. (4.) And their foolish heart was dark: 
ened. The foolishness and practicalwickedness 
of the heart cloud and darken the intellectua! 
powers and faculties. Nothing tends mor 
to the blinding and perverting of the under; 


w 


by i! : y 
nding than the corruption and depraved- 
s of the will and affections. (5.) Profess- 
themselves to be wise, they became fools, v. 
This looks black upon the philosophers, 
he pretenders to wisdom and professors of 
. Those that had the most luxuriant fancy, 
framing to themselves the idea of a God, 
el into the most gross and absurd conceits : 
nd it was the just punishment of their pride 
and self-conceitedness. It has been observed 
«hat the most refined nations, that made the 
greatest show of wisdom, were the arrantest 
fools’ in religion. The barbarians adored the 
sun and moon, which of all others was the 
ost specious idolatry ; while the learned 
igyptians worshipped an ox and an onion. 
‘The Grecians, who excelled them in wisdom, 
adored diseases and human passions. The 
Romans, the wisest of all, worshipped the fu- 
ies. And at this day the poor Americans 
yorship the thunder; while the mgenious 
Chinese adore the devil. Thus the world by 
isdom knew not God, 1 Cor. i.21. Asa 
‘profession of wisdom. is an aggravation of 
olly, so a proud conceit of wisdom is the 
ause of a great deal of folly. Hence we read 
of few philosophers who were converted to 
Dhristianity; and Paul’s preaching was no 
where so laughed at and ridiculed as among 
fhe learned Athenians, Acts xvii. 18—32. 
icxovrec etvar—conceiting themselves to be 
wise. The plain truth of the being of God 
would not content them; they thought 
fhemselves above that, and so fell into the 
eatest errors. 
' 2. The outward acts of their idolatry, v. 
—25. (1.) Making images of’ God (v. 23), 
which, as much as in them lay, the 
hanged the glory of the incorruptible God. 
Compare Ps. cvi. 20; Jer. ii.11. They as- 
bed a deity to the most contemptible crea- 
es, and by them represented God. It was 
e greatest honour God did to man that he 
de man in the image of God; but it is 
e greatest dishonour man has done to God 
at he has made God in the image of man. 
is was what God so strictly warned the 
ws against, Deut. iv. 15, &c. This the 
ostle shows the folly of in his sermon at 
hens, Acts xvii. 29. See Isa. xl/ 18, &c. ; 
iv. 10, &e. Thisis called (v. 25) changing 
e truth of God into a lie. As it did disho- 
r his glory, so it did misrepresent his 
ag. Idols are called lies, for they belie 
od, as if he had a body, whereas he is a 
it, Jer. xxiii. 14; Hos. vii. 1. Teachers 
Ties, Hab. ii.18. (2.) Giving divine ho- 
ax to the creature: Worshipped and served 
é creature, wapd roy xricavta—besides the 
eator. ‘They did own a supreme Numen in 
profession, but they did in effect dis- 
him by the worship they paid to the crea- 
for God will be all or none. Qr, above 
Creator, paying more: devout respect to 
ix inferior deities, stars, heroes, demons, 
inking the supreme God imaccessible, or 
ove their worship. The sin itself was their 


cua 


The idolatry of the Gentiles. 
worshipping the creature at all; but this 
is mentioned as an aggravation of the sin, 
that they worshipped the creature more thar 
the Creator. This was the general wicked- 
ness of the Gentile world, and became twisted 
in with their laws and government ; in com- 
pliance with which even the wise men among 
them, who knew and owned a supreme God 
and were convinced of the nonsense and ab- 
surdity of their polytheism and idolatry, yet 
did as the rest of their neighbours did. Se- 
neca, in his book De Superstitione, as it is 
quoted by Aug. de Civit. Dei, lib. vi. cap. 10 
(for the book itself is lost), after he had 
largely shown the great folly and impiety of 
the vulgar religion, in divers instances of it, 
yet concludes, Que omnia sapiens servabit 
tanquam legibus jussa, non tanquam diis grata 
—All whith a wise man will observe as esta- 
blished by law, not imagining them grateful to - 
the gods. And afterwards, Omnem istam ig- 
nobilem deorum turbam, quam longo evo longa 
superstitio congessit, sic adorabimus, ut me- 
minerymus cultum ejus magis ad morem quam 
ad rem pertinere—All this ignoble rout of 
gods, which ancient superstition has amassed 
togetier by long prescription, we will so adore 
as to remember that the worship of them is 
rather 4 compliance with custom than material 
initself. Upon which Augustine observes, Cole- 
bat quod reprehendebat, agebat quod arguebat, 
quod culpabat adorabat—He worshipped that 
which he censured, he did that which he had 
proved wrong, and he adored what he found 
Fault with. 1 mention this thus largely be- 
cause methinks it doth fully explain that of 
‘the apostle here (v. 18): Who hold the truth in 
unrighteousness. It is observable that upon 
the mention of the dishonour done to God 
by the idolatry of the Gentiles the apostle, in 
the midst of his discourse, expresses himselt 
in an awful adoration of God: Who is blessea 
for ever. Amen. When we see or hear of 
any contempt cast upon God or his name, we 
should thence take occasion to think and 
speak highly and honourably of him. In this, 
as in other things, the worse others are, the: 
better we should be.’ Blessed for ever, not- 
withstanding these dishonours done to his 
name: though there are those that do not 
glorifyhim, yet he is glorified, and will be 
glorified to eternity. 

Iil. The judgments of God upon them for 
this idolatry ; not many temporal judgments 
(the idolatrous nations were the conquering 
ruling nations of the world), but spiritual 
judgments, giving them up to the most bru- 
tish and unnatural lusts. Tlapédxey abrovc 
—He gave them up; it is thrice repeated here, 
v. 24, 26, 28. Spiritual judgments are of 
all judgments the sorest, and to be most 
dreaded. Observe, 

1. By whom they were given up. God 
gave them up, in a way of righteous judg- 
ment, as the just punishment of their idol- 
atry—taking off the bridle of restraining 
grace—leaving them to themselves—letting ‘ 


- 


Sse. er ee Ee een = Pe 


'- 
* 


yy, <>. ee a eee 


The depravity of the Gentiles. 


his grace at pleasure. 
up be a positive act of God or only privative 
we leave to the schools to dispute: but this 
we are sure of that it is no new thing for God 
to give men up to their own hearts’ lusts, to 
send them strong delusions, to let Satan loose 
upon them, nay, to lay stumbling-blocks be- 
fore them. And yet God is not the author 
of sin, but herein infinitely just and holy; 
for, though the greatest wickedness follow 
upon this giving up, the fault of that is to be 
laid upon the sinner’s wicked heart. If.the 
patient be obstinate, and will not submit to 
the methods prescribed, but wilfully takes 
and does that which is prejudicial to him, the 
physician is not to be blamed if he give him 
up as in a desperate condition; and all tne 
fatal symptoms that follow are not to be im- 
puted to the physician, but to the disease 
itself and to the folly and wilfulness of the 
patient. , 

2. To what they were given up. 

(1.) To uncleanness. and vile affections, 
v. 24, 26, 27. Those that would not enter- 
tain the more pure and refined notices of 
natural light, which tend to preserve the 
honour of God, justly forfeited those more 
gross and palpable sentiments which preserve 
the honour of human nature. Man being in 
Aonour, and refusing to understand tae God 
that made him, thus becomes worse than the 
beasts that perish, Ps. xlix.20. ‘Thus one, by 
the divine permission, becomes the punish- 
ment of another; but it is (as it is said here) 
through the lusts of their own hearts—there 
all the fault is to be laid. Those who dis- 
honoured God were given up to dishonour 
themselves. A man cannot be delivered up 
to a greater slavery than to be given up to 
his own lusts.. Such are given over, like the 
Egyptians (Isa. xix. 4), into the hand of a 
cruel lord. The particular instances of 
their uncleanness and vile affections are their 
unnatural lusts, for which many of the 
heathen, even of those among them who 
passed for wise men, as Solon and Zeno, were 
infamous, against the plainest and most ob- 
vious dictates of natural light. The crying 
iniquity of Sodom and Gomorrah, for which 
God rained hell from heaven upon them, bhe- 
came not only commonly practised, but 
avowed, in the pagan nations. Perhaps the 
apostle especially refers to the abominations 
that were committed in the worship of their 
idol-gods, in which the worst of unclean- 
nesses were prescribed for the honour of their 
gods; dunghill service for dunghill gods: 
the unclean spirits delight in such ministra- 
tions. In the church of Rome, where the 
pagan idolatries are revived, images wor- 
shipped, and saints only substituted in the 
room of demons, we hear of these same abomi- 
lations going barefaced, licensed by the pope 
(Fox’s Acts and Monuments, vol. i. p. 808), 
ind not only commo 1iy pérpetrated, but jus- 


te a < 
_ tS eo ee 


ROMANS. ae 
them alone; for his graee is his own, he is | tified and pleaded for Ey 


debtor to no man, he may give or withhold | dinals: the same_ spiritual 
Whether this giving | same spiritual wickednesses. See 


SBS Pee 0. 


edness there is in the nature of man. _ 
abominable and filthy is man! Lord, 
man? says David; what a vile crea 
he when left to himself! How much are ¥ 
beholden to the restraining grace of God f 
the preserving any thing of the honour an 
decency of the human nature! For, were | 
not for this, man, who was made but litt] 
lower than the angels, would make himself 
great deal lower than the devils. This is sai 
to be that recompence of their error whic 
was meet. The Judge of all the earth doe 
right, and observes a meetness between th 
sin and the punishment of it. 2 
_ (2.) To a reprobate mind in these abomin: 
tions, v. 28. ; 
(1.] They did not like to retain God in the 
knowledge. The blindness of their unde 
standings was caused by the wilful aversio 
of their wills and affections. They did : 
retain God in their knowledge, because the 
didnot likeit. ‘hey would neither knownord 
any thing but just what pleased themselves. I 
is just the temper of carnal hearts; the plea: 
ing of themselves is their highest end. ‘The 
are many that have God in their knowledg: 
they cannot help it, the light shines so full 
in their faces; but they do not retain hit 
there. They say to the Almighty, Depa 
(Job xxi. 14), and they therefore do not retain 
God in their knowledge because it thwarts 
and contradicts their lusts; they do not 
it. In their knowledge—év émvyvéoe. Thet 
is a difference between yrwoc and émyrywe 
the knowledge and the acknowledgment — 
God; the pagans knew God, but did no 
would not, acknowledge him. 
[2.] Answerable to this wilfulness of theirs, 
in gainsaying the truth, God gave them ove 
to a wilfulness in the grossest sins, here called} 
a reprobate mind—eic addxipor vovv, a mind 
void of all sense and judgment to discern] 
things that differ, so that they could not dis- 
tinguish their right hand from their left im 
spiritual things. ‘ee whither a course of § 
leads, and into what a gulf it plunges the 
sinner at last; hither fleshly lusts have % 
direct tendency. Eyes full of adultery cannt 
cease from sin, 2 Pet. ii, 14. This reprobate 
mind was a blind seared conscience, past feel} 
ing, Eph. iv. 19. When the judgment 
once reconciled to sin, the man is in thy 
suburbs of hell. At first Pharaoh hardened 
his heart, but afterwards God hardene 
Pharaoh’s heart. Thus wilful hardness” 
justly punished with judicial hardness— 
| do those things which are not convenient. 
phrase may seem to bespeak a diminutive e} 
but here it is expressive of the grossest ei 
mities; things that are not ble to n 
but coritradict the very light and law of n 
ture. And here he subjoins 4 black li 
those unbecoming things which the Gentiles 
were guilty of, being delivered up to a repro 


q 
‘ | 
el 


ind. No wickedness so heinous, so 
ns, and to all the interests of mankind, 
ut a reprobate mini will comply with it. By 
he histories of those times, especially the 
ecounts we have of the then prevailing dis- 
ositions and practices of the Romans when 
e ancient virtue of that commonwealth was 
so degenerated, it appears that these sins here 
ntioned were then and there reigning na- 
onal sins. No fewer than twenty-three 
veral sorts of sins and sinners are here spe- 
cified, v. 29—31. Here the devil’s seat is; 
name is legion, for they are many. It 
time to have the gospel preached among 
vem, for the world had need of reformation. 
First, Sins against the first table: Haters 
- God. Here is the devil in his own colours, 
p appearing sin. Could it be imagined that 
tional creatures should hate the chief 
ood, and depending creatures abhor the 
untain of their being? And yet so it is. 
very sin has in it a hatred of God; but 
me sinners are more open and avowed 
enemies to him than others, Zech. xi. 8. 
roud men and boasters cope with God him- 
aif, and put those crowns upon their own 
heads which must be cast before his throne. 

Secondly, Sins against the second table. 
hese are especially mentioned, because in 
se things they had a clearer light. In 
eral here is a charge of unrighteousness. 
s is put first, for every sin is unrighteous- 
§; it is withholding that which is due, 


iD 


for second-table sins, doing as we’ would 


ent: Disobedient to parents, and without 

ral affection—daordépyovc, that is, parents 
unkind and cruel to their children. Thus, 
en duty fails on one side, it commonly fails 
he other. Disobedient children are justly 
punished with unnatural parents ; and, on the 
frary, unnatural parents with disobedient 
tildren. Against the sixth commandment : 
ickedness (doing mischief for mischief’s 
€), maliciousness, envy, murder, debate 


eabie, unmerciful ; all expressions of that 
ed of our brother which is heart-murder. 
ainst the seventh commandment: Forni- 
m ; he mentions no more, having spoken 
ore of other uncleannesses. Against the 
th commandment: Unrighteousness, co- 
ess. Against the ninth commandment: 
leceit, whisperers, back-biters, covenant- 
ers, lying and slandering. Here are 
wo generals not before mentioned—inventors 
bf evil things, and without understanding ; 
wise to do evil, and yet having no knowledge 
do good. The more deliberate and politic 
aners are in inventing evil things, the 
er is their sin: so quick of invention in 
and yet without understanding (stark 
s) in the thoughts of God. Here is enough 
humble us all, in the sense of our original 
ption; for every heart by nature has in 


= 


'y to the light of nature, to the law of | 


in 


a nN 
See a 
CHAP. 


t Ay aeere pe el 
jot Ge Se a 


BO Tie ry ee 


x 


Spit Equity of the divine government. 
it the seed and spawn of all these sins. In_ 
the close he mentions the aggravations of the 


sins, ». 32. 1. They knew the judgment of 
God ; that is, (1.) They knew the law. The 
‘udgment of God is that which his justice re- 
quires, which, because he is just, he judgeth 
meet to be done. 2.) They knew the pe- 
nalty ; so it is explained here: They knew 
that those who commit such things were worthy 
of death, eternal death ; their own consciences 
could not but suggest this to them, and yet 
they ventured upon it. It is a great aggra- 
vation of sin when it is committed against 
knowledge (James iv. 17), especially against 
the knowledge of the judgment of God. Itis 
daring presumption to run upon the sword’s 
point. It argues the heart much hardened, 
and very resolutely set upon sin. 2. They 
not only do the same, but have pleasure in those 
that do them. 'The violence of some present 
temptation may hurry a man into the com- 
mission of such sins himself in which the 
vitiated appetite may take a pleasure; but to 
be pleased with other people’s sins is to love 
sin for sin’s sake: it is joining in a con- 
federacy for the devil’s kingdom and interest, 
Luvevdoxovtcr: they do not only -ommit sin, 
but they defend and justify it, and encourage 
others to do the like.. Our own sins are 
much aggravated by our concurrence with, 
and complacency in, the sins of others. 

Now lay all this together, and then say 
whether the Gentile world, lying under so 
much guilt and corruption, could be justified 


srverting that which is right ; it is especially : before God by any works of their own. 


CHAP. II. 


be done by. Against the fifth command- The scope of the first two chapters of this epistle may be gathered 


from ch, iii, 9, ‘‘ We have before proved both Jews and Gentiles 
that they are all under sin.” This we have proved upon the Gen- 
tiles (chap. i.), now in this chapter he proves it upon the Jews, 
as appears by ver. 17, ** thou art calleda Jew.” 1. He proves in 
general that Jews and Gentiles stand upon the same level before 
the justice of God, to ver. 11, Il. He shows more particularly what 
sins the Jews were guilty of, notwithstanding their profession and 
vain pretensions, ver. 17, to the en«. 


NHEREFORE thou art inexcus- 
able, O man, whosoever thou 

art that judgest: for wherein thou 
judgest another, thou condemnest 
thyself; for thou that judgest doest 
the same things. 2 But we are sure 
that the judgment of God is accord- 
ing to truth against them which com- 
mit such things. 3 And thinkest 
thou this, O man, that judgest them 
which do such things, and doest the 
same, that thou shalt escape the judg- 
ment of God? 4 Or despisest thou 
the riches of his goodness and for- 
bearance and longsuffering; not 
knowing that the goodness of God 
leadeth thee to repentance? 5 Bur 
after thy hardness and impenitent 
heart treasurest up unto thyself wrath 
against the day «f wrath and revela 


é 


- Equity of the divine government. 


Tee ee eT ey fot eee) APR 


tion of the righteous judgment of|™ 
God: 6 Who will render to every 
man according to his deeds: 7 To 
them who by patient continuance in 
well doing seek for glory and honour 
and immortality, eternal life: S$ But 
unto them that are contentious, and 
do not obey the truth, but obey un- 
righteousness, indignation, and wrath, 
9 Tribulation and anguish, upon every 
soul of man that doeth evil, of the 
Jew first, and also of the Gentile ; 
10 But glory, honour, and peace, to 
every man that worketh good, to the 
Jew first, and also to the Gentile: 

11 For there is no respect of persons 
with God. 12 For as many as have 

sinned without law shall also perish 
without law: and ay many as have 
sinned in the law shall be judged by 
the law; 13 (For not the hearers of 
the law are just before God, but the 
doers of the law shall be justified. 

14 For when the Gentiles, which 
have not the law, do by nature the 
things contained in che law, these, 
having not the law, are a law ‘unto 
themselves: 15 Which show the 


work of the law written in their hearts,’ 


their conscience also bearing witness, 
and their thoughts the mean while 
accusing or else excusing one another;) 
16 In the day when God shall judge 
the secrets of men by Jesus Christ 
according to my gospel. 

In the former chapter the apostle had re- 
presented the state of the Gentile world to be 
as bad and black as the Jews were ready 
enough to pronounce it. And now, designing 
to show that the state of the Jews was very 
bad too, and their sim in many respects more 
aggravated, to prepare his way he sets himself 
in this part of the chapter to show that God 
would proceed upon equal terms of justice 
with Jews and Gentiles; and not with such a 
partial hand as the Jews were apt to canny he 
would use im their favour. 

I. He arraigns them for their censorious- 
ness and self-conceit (v. 1): Thou art in- 
excusable, O man, whosoever thou art that 
judgest. As he expresses himself in general 
terms, the admonition may reach those many 
masters (Jam. iii. 1), of whatever nation or 
profession they are, that assume to themselves 
a power to censure, control, and condemn 
others. But he intends especially the Jews, 
and to them particularly he applies this 
general charge (v. 21), Thou who teachest 
another teachest thou not thyself? The Jews 


Comes” 


‘al 


rerally a pro’ 
lo oe with a great s 
tempt upon the poor ies, a c 
to be set with the ag an 
in oan mean aoa lal 
and immoral— not i as 
Gentiles, yet sacrilegious, v. 22, a 
thou art inexcusable. If the earayesa 
but the light of nature, were inexcus; 
(ch. i. 20), much more ‘ens Ecoonylaael had 
light of the law, the revealed will of G 
and so had greater helps than the Gentil 
II. He asserts the invariable justice 6 
divine government v. 2, 3. To drive > 
the conviction, he here shows what a ni 
teous God that i i? with whom we a ‘ 
and how just in his proceedings. It isu 
with the apostle Paul, in his writings, uf 
mention of some material point, to : 
large digressions upon it ; as here,concer . 
the justice of God (v, 2), That the judgme 
God is according to bang ac gts | 
eternal rules of justice and . — 
cording to the heart, and not accord 
the outward appearance (1 Seta 2 xvi. 7 — 
cording to the works, and not with respe 
persons, is a doctrine which we are all si 
for he would not be God if he were not. 
but it behoves those especially to conside 
who condemn others for those vi 
they themselves are guilty of, and so, w. 
they practise sin and persist in that practi 
think to bribe the divine justice by protest 
against sin and exclaiming loudly 
others that are guilty, as if preaching ag 
sin would atone for the guilt of it. But ¢ 
serve how he puts it to the sinner’s 
science (v. 3):  Thinkest thou this, O mé 
O man, a rational creature, a di mt cre 
ture, made by God, subject : re 
accountable to him, ‘The. case is so pli 
that we may venture to appeal to the si 
own thoughts: “ Canst thou think th 
shalt escape the fee of God? L 
heart-searching G upon 
formal pretences, the righteous. Judge of 
so bribed and put off? The most pla 
politic sinners, who acquit themselves be Di 
men with the weet confidence, can 
escape the judgment of God, cannot 
being judged and condemned. b 
III. He draws up a charge. satin 
(v. 4, 5) consisting of two ches : — 
1. Slighting the goodness of bod § 
the riches of his goodness. * BS 
applicable to the Jews, who had 
tokens of the divine favour. Means 
cies, and the more light we sin age 
more love we sin against. Low and 
thoughts of the divine goodness are 
bottom of a great deal of sin. There 
every wilful sin an interpretative conte 
the goodness of God; it is spurn 
bowels, particularly the ee ips of i 
tience, his forbearance and | fering 
taking occasion thence to, ae hg much 
more bold in sin, Eccl. viii 11. Not Knot 


| 
~<a 
: | 


. 
¥ 


ra, 


my mie 


ay ee +e we oth Tih. 

- 5 Saal mie G JAP. Il = Biquity of the divine government. — 
“not considering, not knowing prac- | manifested before all the world, these seeming 
and with application, that the goodness disorders set to rights, and the heavens shal] 

od leadeth thee, the design of it is to lead | declare his rightéousness, Ps. 1. 6. Therefore 

hee, to repentance. Jt is'net enough for us | judye nothing before the time. . 

> know that God’s goodness leads torepent-| IV. He describes the measures by which God 

ance, but we must know that it leads ws— | proceeds in hisjudgment. Having mentioned 

lee in particular. See here what method | the righteous judgmentof God inv. 5, he here 

God takes to bring sinners to repentance. | illustrates that judgment, and the righteous- 

He leads them, not drives them like beasts,| ness of it, and shows what we may expect 

nt leads them like rational creatures, allures | from God, and by what rule he will judge 

hem (Hos. ii. 14); and it is goodness that| the world. The equity of distributive justice 
sads, bands of love, Hos. xi. 4. Compare | is the dispensing of frowns and favours wit! 

. xxxi. 3. The consideration of the good- | respect to deserts and without respect te 

jess of God, his common goodness to all (the | persons: such is the righteous judgment 

foodness of his providence, of his patience, | of God. p 

and of his offers), should be effectual to} 1. He will render to every man according 

ring us all to repentance; and the reason | fo his deeds (v. 6), a truth often mentioned in 

hy so many continue in impenitency is be-| scripture, to prove that the Judge of all the 
cause they do not know and consider this. _ | earth does right. 

2. Provoking the wrath of God, v. 5. The| (1.) In dispensing his favours; and this is 

ise of this provocation is a hard and impeni-| mentioned twice here, both in v. 7 and. 10. 

fent heart ; and the ruin of sinners is their} For he delights to show mercy. Observe, 

ralking after such a heart, being led by it.; [1.] The objects of his favour: Those whe 
sin is to walk in the way of the heart ; | by patient continuance, &c. By this we may 
nd when that is a hard and impenitent| try our interest in the divine favour, and may 
eart (contracted hardness by long custom, | hence be directed what course to take, that 
es that which is natural), how desperate | we may obtain it. Those whom the righteous 
must the course needs be! The provocation | God will reward are, First, Such as fix te 

expressed by treasuring up wrath. ‘Those | themselves the right end, that seek for glory, 
lat go on in a course of sin are treasuring up | and honour, and immortality ; that is, the glory 
nto themselves wrath. A treasure denotes| and honour which are immortal— accept. 
jundance. It is a treasure that will be| ance with God here and for ever. There is 
pending to eternity, and yet never exhausted; | a holy ambition which is at the bottom of all 
nd yet sinners are~still adding to it as to a| practical religion, This is seeking the king 
feasure. Every wilful sin adds to the score, | dom of God, looking in our desires and aims 
will inflame the reckoning; it brings a|as high as heaven, and resolved to take up 

nch to their wrath, as some read that} with nothing short of it. This seeking im- 

. Vili. 17), they put the branch to their | plies a loss, sense of that loss, desire to re- 

A treasure denotes secrecy. The trea-| trieve it, and pursuits and endeavours conso- 
or magazine of wrath is the heart of}nant to those desires. Secondly, Such as, 
himself, in which it lies hid, as treasures | having fixed the right end, adhere to the right 

some secret place sealed up; see Deut.| way: dA patient continuance in well-doing. 1 

. 34; Job xiv. 17. But withal it denotes | There must be well-doing, working good, v. 

vation to some further occasion ; as the| 10. lt is not enough to know well, and speak 

sures of the hail are reserved against the | well, and profess well, and promise well, but 

(of battle and war, Job xxxviii. 22,23. | we must do well: do that which is good, not 

treasures will be broken open like the | only for the matier of it, but for the manner 


atains of the great deep, Gen. vii. 11.|ofit. Wemust do it well. 2. A continuance 
are treasured up against the day of |in well-doing. Not fora fitand a start, like 
, when they will be dispensed by the| the morning cloud and the early dew; but we 
jlesale, poured out by full vials. Though | must endure to the end: it is perseverance 
resent day be a day of patience and for-|that wins the crown. 3. A patient con- 
nce towards sinners, yet there is a day|tinuance. ‘This patience respects not only the 
ath coming—wrath, and nothing but} length of the work, but the difficulties of it 
. Indeed, every day is to sinners a day | and the oppositions and hardships we may ~ 
ath, for God is angry with the wicked| meet with init. Those that will do well and 


day (Ps. vii. 11), but there is the great continue in it must put on a great deal of 
patience. 


wrath coming, Rev. vi. 17. And that 
f wrath will be the day of the revelation| [2.] The product of his favour. He will 
@ righteous judgment of God. ‘The wrath | render to such eternal life. Heaven is life, 

eternal life, and it is the reward of those that 


d is not like our wrath, a heat and pas- 
“no, fury is not in him (Isa. xxvii. 4) : | patiently continue in well-doing; and it is 
is a righteous judgment, his will to | called (v. 10) glory, honour, and peace. Those 
sin, because he hates it as con to | that seek for glory and honour (v.7) shall have 
ure. This righteous judgment of God | them. Those that seek for the vain glory and 
-many times concealed in the prosperity | honour of this world often miss of them, aud 
uccess of sinners, but shortly it will be |are disappeinted ; bui those that seelr fr 1m 


TPR 
te p 
2am 


’ (ee ' 


Sn a TE a Ae Sg i tt ee 


en a ae Ce en ety or ae 
<r eS . "e 


Equits of the divine government 
mortal glory and honourshall havethem,and 
not only glory and honour, but peace. World] 


glory and honour are contmonly attended 
with trouble ; but heavenly glory aad honour 


ing peace. 

(2.) In dispensing his frowns (v. 8, 9). 
Observe, [1.] The objects of his frowns. In 
general those that do evil, more particularly 
described to be such as are contentious and 
do not obey the truth. Contentious against 
God. Every wilful sin is a quarrel with God, 
it is striving with our Maker (Isa. xly. 9), the 
most desperate contention. ‘lhe Spirit of 
God strives with sinners (Gen. vi. 3), and im- 
penitent sinners strive against the Spirit, 
rebel against the light ‘Job xxiv. 13), hold 
fast deceit, strive to retain that sin which the 
Spirit strives to part them from. Conten- 
tious, and do not obey the truth. The truths 
of religion are not only to be known, but to 
be obeyed; they are directing, ruling, com- 
manding ; truths relating to practice. Dis- 
obedience to the truth is interpreted a striving 
against it. But obey unrighteousness—do what 
unrighteousness bids them do. Those that 
refuse to be the servants of truth will soon be 
the slaves of unrighteousness. [2.] The pro-’ 
ducts or instances of these frowns: Indigna- 
tion and wrath, tribulation and anguish. These 
are the wages of sin. Indignation and wrath 
the causes—tribulation and anguish the ne- 
essary and unavoidable effects. And this 
upon the soul; souls are the vessels of that 
wrath, the subjects of that tribulation and 
anguish. Sin qualifies the soul for this wrath. 
The soul is that in or of man which is alone 
immediately capable of this indignation, and 
the impressions or effects of anguish there- 
from. Hell is eternal tribulation and an- 
guish, the product of wrath and indignation. 
This comes of contending with God, of set- 
ting briers and thorns before a consuming 
fire, Isa. xxvii. 4. Those that will not bow 
to his golden sceptre will certainly be broken 
by his iren rod. Thus will God render to 
every man according to his deeds. 

2 There is no respect of persons with God, 
v. 11. . As to the spiritual state. there is a 
respect of persors; but not as to outward 
relation or condition, Jews and Gentiles 
stand upon the same level before God. This 
wwas Peter’s remark upon the first taking 
down of the partition-wall (Acts x. 34), that 
God is no respecter of persons; and it is ex- 
plained in the next words, that in every na- 
tion he that fears God, and works righteous- 
ness, is accepted of him. God does not save 
men with respect to their external privileges 
or their barren knowledge and profession of 
the truth, but according as their state and 
disposition really are. In dispensing both 
his frowns and favours it is both to Jew 
and Gentile. If to the Jews first, who had 
greater privileges, and made a greater pro- 
fession, yet also io the Gentiles, whose want 
of sich privileges will neither excuse them 


Se Rae a a 8 rie Wei eee AT ants . 


i. 


a 


ROMANS. 


y | bar them out from the r 


have peace with them, undisturbed everlast- |’ 


‘a 
> ange 

de 

‘; , + 
dy é 


from the punishment of f 


doing (see Col. iii. 11); for sha | not th 
of all the earth do right? = 
V. He proves the equity o' 
ings with all, when he shall acti 
to Judge them (v. 12—16), upon this 
ple, that that which is the rule 
obedience is the rulz of God’s ju 
Three degrees of light are revealed te 
children of men :— - 
1 ‘The light of nature. his the Gentil 
have, and by this they shall be judged: 4 
many as have sinned without law shall per 
without law ; that is, the unbelieving Gy 
tiles, who had no other guide but natu 
conscience, no other motive but comme 
mercies, and had, not the law of Moses r 
any supernatural revelation, shall 
reckoned with for the transgression of 
law they never had, nor come under # 
aggravation of the Jews’ sin nst < 
judgment by the written law; but they s 
be judged by, as they sin against, the 
nature, not only as it is in their hearts, e 
rupted, defaced, and imprisoned in 
eousness, but as in the uncorrupt original t 
Judge keeps by him. Further to clear 
(v. 14, 15), in a parenthesis, he evinces t! 
the light of nature was to the Gentiles inste 
of a written law. He had said (v. 12) th 
had sinned without law, which looks 
contradiction ; for where there is no la 
is no transgression. But, says he, tho 
they had not the written law (Ps. exlvii. 2 
they had that which was equivalent, not 
the ceremonial, but to the moral law. 
had the work of the law. He does not 
that work which the law commands, as 
could produce a perfect obedience ; bi 
work which the law does. The work of 
law is to direct us what to do, and to ex 
us what we have done. Now, (1.) 
that which directed them what to do 
light of nature: by the force and 
of their natural notions and dictates th: 
prehended a clear and vast difference b 
good and evil. They did by nature the 
contained in the law. They had a se 
justice and equity, honour and purit 
and charity; the light of nature 
obedience to parents, pity to the mi: 
conservation of public peace and order, f 
bade murder, stealing, lying, perjury, &e. T 
they were a law unto themselves. (2.) 
that which examined them as to wha 
had done: Their conscience also bea 
ness. They had that within them w 
proved and commended what was ¥ 
and which reproached them for w 
done amiss. Conscience is a witness, 
first or last will bear witness, though fo 
time it may be bribed or brow-beaten. If 
instead of a thousand: witnesses, te 
of that which is most secret; a 
thoughts accusing or excusing, pi 
judgment upon the testimony of co 


not 


nrig 


plying 
it can 

e put out, no, not in the Gentile world. 
he heathen have witnessed to the comfort of 
a good conscience. 


_————Hie murus aheneus esto, 
Nil conscire sibi-——— 


Be this thy brazen bulwark of defence, 
Still to preserve thy conscious innocence.— Hor. 


and to the terror of a bad one: » 


——Qnuos diri conseia facti - 
Mens habet attonitos, et surdo verbere cedit— 


No lash is heard, and yet the guilty heart 

Is tortur’d with a self-inflicted sinart—Juy. Sat. 13. 
heir thoughts the meanwhile, peratd adie 
-among themselves, or one with another. 
The same light and law of nature that wit- 
nesses against sin in them, and witnessed 
against it in others, accused or excuse one 
a Vicissim, so some read it, by turns; 
ording as they observed or broke these 
natural laws and dictates, their consciences 
id either acquit or condemn them. All 
his did evince that they had that which 
was to them instead of a law, which they 
light have been governed by, and which 
condemn them, because they were not so 
nided and governed by it. So that the 
yuilty Gentiles are left without excuse. God 
is justified in condemning them. They can- 
plead ignorance, and therefore are likely 
oe if they have not something else to 
plead. 

2. The light of the law. This the Jews had, 
and by this they shall be judged (v. 12): As 
many as have sinned in the law shall be judyed 
4 They sinned, not only having 
he law, but év vopw—in the law, in the midst 
o much Jaw, in the face and light of so 


vere so very full and particular, and the 
/Sanctions of it so very cogent and enforcing. 
hese shall be judged by the law; their pu- 
ishment shall be, as their sin is, so much 
le greater for their having the law. The Jew 
It shall be more tolerable for 
: Thus Moses did accuse 
|them (John v. 45), and they fell under the 
ny stripes of him that knew his master’s 
vill, and did it not, Luke xii. 47. The Jews 
| prided themselves very much in the law ; but, 
‘to confirm what he had said, the apostle 
ws (v. 13) that their having, and hearing, 
knowing the law, would not justify them, 
their doing it. The Jewish doctors bol- 
stered up their followers with an opinion 
that all that were Jews, how bad soever they 
hved, should have a place in the world to 
e. This the apostle here opposes: it was 
great privilege that they had the law, but 
a saving privilege, unless they lived up to 
w they had, which it is certain the Jews 
not, and therefore they had need of a 
hteousness wherein to appear before God. 
@ may apply it to the gospel: it is not 
fing, but doing that will save us, John 
; James i. 22. 
The light of the gospel: and according 


BS 


> + Khe ee A x ™ Git te 3 a 
: f Pe em ry wi: 
ee 5 ts ' CHAP Ii. - Equity of the divine government. 
r ee ) Pi : 
the law to the fact. Consciencel| to this those that enjoyed the gospel shall ba 


dle of the Lord which was not | judged (. 16): According to my gospel ; not 


meant of any fifth gospel written by Paul, as 
somé conceit; or of the gospel written by 
Iuke, as Paul’s amanuensis (Euseb. Hist. 
lib iii. cap. 8), but the gospel in general, 
called Paul’s because he was a preacher of it. 
As many as are under that dispensation shall 
be judged according to that dispensation, 
Mark xvi. 16. Some refer those words, ac- 
cording io my gospel, to what he says of the 
day of judgment: ‘There will come a day 
of judgment, according as I have in my 
preaching often told you; and that will be 
the day ofthe final judgment beth of Jews and 
Gentiles.” It is good for us to get acquainted 
with what is revealed concerning that day. 
(1.) There is a day set fora general judgment. 
The day, the great day, his day that is com- 
ing, Ps. xxxvii. 13. (2.) The judgment of 
that day will be put into the hands of Jesus 
Christ. God shall judge by Jesus Christ, 
Acts xvii. 31. It will be part of the reward 
of his humiliation. Nothing speaks more 
terror to sinners, or more comfort to saints, 
than this, that Christ shall be the Judge. (3.) 
The secrets of men shall then be judged. 
Secret services shall be then rewardec, 
secret sins shall be then punished, hidden 
things shall be brought to light. That will 
be the great discovering day, when that which 
is now done in corners shall be proclaimed 
to all the world. 

17 Behold, thou art called a Jew, 
and restest in the law, and makest 
thy boast of God, 18 And knowest 
his Will, and approvest the things 
that are more excellent, being in- 
structed out of the law; 19 And 
art confident that thou thyself art a 
guide of the blind, a light of them 
which are in darkness, 20 An in- 
structor of the foolish, a teacher of 
babes, which hast the form of know. 
ledge and of the truthin thelaw. 2 
Thoutherefore which teachestanother, 
teachest thou not thyself? thou that 
preachest a man should not steal, dost 
thou steal? 22 Thou that sayest a 
man should not commit adultery, dost 
thou commit adultery ? thou that ab- 
horrest idols, dost thou commit sacri- 
lege? 23 Thou that makest thy boast. 
of the law, through breaking the law 
dishonourest thou God? 24 For the 
name of God is blasphemed among 
the Gentiles through you, as it is 
written. 25 For circumcision verily 
profiteth, if thou keep the law: but 
if ‘thou he a breaker of the law, thy 
circumcision is made uncircumcision. 

13—VI. 


oS. 


r 


I ne ee eee I Sa a 


ee ee) ee OTe ny er " 
=] “Tr eee enon 


The pretensions of the Jews, 
26 Therefore if the uncireamcision 
keep the righteousness of the law, 
shall not lis uncireumcision be coxnt- 
ed for circumcision? 27 And shall not 
uncireumcision which is bynature, if it 
fulfil the law, judge thee, who by the 
letter and circumcision dost trangress 
the law? 28 For he is not a Jew, which 
is one outwardly ; neither is that cir- 
cumcision, which is outward in the 
flesh: 29 But he is a Jew, which is 
one inwardly; and circumeision is 
that of the heart, in the spirit, aud 
not in the letter; whose praise és not 
of men, but of God. 


In the latter part of the chapter the apostle 
directs his discourse more closely to the Jews, 
and shows what sins they were guilty of, 
notwithstanding their profession and vain 
pretensions. He had said (v. 13) that not the 
hearers but the doers of the law are justified; 
and he here applies that great truth to the 
Jews. Observe, 

I. He allows their profession (v. 17—20) 
and specifies their particular pretensions and 
privileges in which they prided themselves, 
that they might see he did not condemn them 
out of ignorance of what they had to say for 
themselves; no, he knew the best of their 
eause.: 

1. They were a peculiar people, separated 
and distinguished from all others by their 
havmg the written law and the special pre- 
sence of God among them. (1.) Thow art 
called a Jew ; not so much in parentage as 
profession. It was a very honourable title. 
Salvation was of the Jews; and this they 
were very proud of, to be a people by them- 
selves ; and yet many that were so called were 
the vilest of men. It isno new thingfor the 
worst practices to be shrouded under the best 
names, for many of the synagogue of Satan 
to say they are Jews (Rev. ii. 9), for a genera- 
uon of vipers to boast they have Abraham to 
their father, Matt.ui.7—9. (2.) And restest 
in the law; that is, they took a pride in 
this, that they had the law among them, had 
it in their books, read it in their synagogues. 
They were mightily puffed up with this privi- 
lege, and thonght this enough to bring them 
to heaven, though they did not live up to the 
law. To rest in the law, with a rest of com- 
placency and acquiescence, is good; but to 
rest in it with a rest of pride, and slothfulness, 
and carnal security, is the ruin of souls. The 
temple of the Lord, Jer. vii. 4. Bethel their 
confidence, Jer. xlvili. 13. Haughty because 
of the holy mountain, Zeph. iii. 11. Itis a 
dangerous thing to rest in external privileges, 
and not to improve them. (3.) And makest 
thy boastof God. See how the best things 
may be perverted and abused. A believing, 
humble, thankful glorying in God, is the root 


ROMANS a 


and summary of all religio 
Isa. xlv. ie 1 Cor, i. 31 
glorious boasting in God, 
profession of his name, is the noe 
mary of allhypocrisy. Spiritual 0 
kinds of pride the most dangerous 
2. They were a knowing peopie (v. 1) 
and knowest his will, rd 0éd he 
God’s will is the will, the sovere 
irresistible will. The world 


q . 


And approvest the thi 
that are, more excellent—doxypaterg ra dea 
povra. ‘Paul prays for it for his friends « 
very great attainment, Phil.i.10. "Ete ro 4 
Kipacey vac Ta bean esky Understand 
(1.) Of a good apprehension in the thing 
God, reading it thus, Thoudi 
differ, knowest how to di 
good and evil, to separate between the preeia 
and the vile (Jer. xy. 19), to make a dif 
ence between the unclean and the clean, Li 
xi. 47. Good and bad lie sometimes so n 
together that it is not easy to distingu 
them; but the Jews, having the touch 
of the law ready at hand, were, or at lei 
thought they were, able to distinguish, 
cleave the hair in doubtful cases. A n 
may be a good casuist and yet a bad Ch 
tian—accurate in the notion, but loose a 
careless in the applies , Or, we m: 
with De Dieu, understand controversies 
the ra dvadépovra, A man may be well skil 
in the controversies of religion, and ye 
stranger to the power of godliness. (2 Me 
a warm affection to the things of God, as 
read it, Approvest the things that are exce 
There are excellences in Ping 

hypoerite may approve of . mg 
consent of the practical judgment to the l 
that it is good, and yet that co ; OV 
powered by the lusts of the flesh, and of 


cernest things 


mind :— 


——— Video meliora probogna 
Deteriora sequor. 


I see the better, but pursue the worse, 


and it is common for sinners to m 
approbation an exeuse which is really 
great aggravation of a sinful course. 
got this acquaintance. with, and affec 
that which is good, by being isi 
of the law, xarnxotpsyog—being ¢ 
The word signifies an early instruction 
childhood. It isagreat privilege and adva 
tage to be well cate eieta alten : vas 

custom of the Jews to take a great dea 
pains in teaching their children when # 
were young, and all their lessons were oz 
the law ; it were well if Christians were 
as industrious to teach their children ou 

the gospel. Now this is called @. 20), ° 
form of knowledge, and of the ruth in| 


Tie Mes 
rot 


js, the show and appearance of it. 
whose ‘knowledge rests in an empty 
notion, and does not makean impression on 
their hearts, have only the form of it, like a 


other nations must come to school to them, 
to learn what is good, and what the Lord re- 
mires; for they had the lively oracles. (2.) 
© their rabbies, and doctors, and leading 
nen among them, who were ‘especially those 
hat judged others, v.1. These prided them- 
selves much in the possession they had got 
of Moses’s chair, and the deference which the 
vulgar paid to their dictates ; and the apostle 
expresses this in several terms, a guide of the 
d, a light of those who arein darkness, an 
ructor of the foolish, a teacher of babes, the 
etter to set forth their proud conceit of 
hemselves, and contempt of others. This 
vas a string they loved to be harping upon, 
eaping up titles of» honour upon themselves. 
The best work, when it is prided in, is unac- 
table to God. It is good to instruct the 
lish, and to teach the babes: but con- 
ing our own ignorance, and folly, and 
bility to make these teachings successful 
Without God, there is nothing in it to be 
oud of. 
_ IL. He aggravates their provocations (v. 21 
--24) from two things :— 
1. That they sinned agaist their know- 
ge and profession, did that themselves 
ich they taught others to avoid: Thou that 
chest another, teachest thou not thyself? 
Weaching is a piece of ‘that charity which 
egins at home, though it must not end 
re. It was the hypocrisy of the Pharisees 
that they did not do as they taught (Matt. xxiii. 
3), but pulled down with their lives what 
they built up with their preaching; for who 
ll believe those who do not believe them- 
es? Examples will govern more than 
les. The greatest obstructors of the suc- 
s of the word are those whose bad lives 
radict their good doctrine, who in the 
it preach so well that it is a pity 
‘ should ever come out, and out of the 
ve so ill that it is a pity they should 
ae in. He specifies three particular 
that abound among the Jews :—(1) 
t 


CHA? > 


var UA 9M) 5 


The depravity of the Jews. 
Steali 'This 1s charged upon some ‘that 
declared God’s statutes (Ps. 1.16, 18), When 
thou sawest a thief, then thow consentedst with 
him. The Phariseesare charged with devouring 
widows’ houses (Matt. xxiii. 14), and that is 
the worst of robberies. (2.) Adultery, v. 22. 
This is likewise charged upon that sinner 
(Ps. 1. 18), Thou hast been partaker with adul- 
terers. Many of the Jewish rabbin are said 
to have been. notorious for this sin. (3.) 
Sacrilege—robbing im holy things, which 
were then by special laws dedicated and de- 
voted to God; and this is charged upon those 
that professed to/abhor idols. So the Jews 
did remarkably, after their captivity in 
Babylon; that furnace separated them for 
ever from the dross of their idolatry, but they 
dealt very treacherously in the worship of 
God. It was in the latter days of the Old- 
Testament church that they were ‘charged 
with robbing God in tithes and offerings (Mal. 
lil. 8, 9), converting that to their own use,and 
to the service of their lusts, which was, in a 
special manner, set apart for God. And this 
is almost equivalent to idolatry, though this. 
sacrilege was cloked with the abhorrence of 
idols. Those will be severely reckoned with 
another day-who, while they condemn sin in 
others, do the same, or as bad, or worse, 
themselves. 

2. That they dishonoured God by their sin, 
v.23, 24. While God and his law were an ho- 
nour to them, which they boasted of and prided 
themselves in, they were a dishonour to God 
and his law, by giving occasion to those that 
were without to reflect upon their religion, as 
if that did countenance and allow of such 
things, which, as it is their sin who draw such 
inferences (for the faults of professors are not 
to be laid upon professions), so it is their sin 
who. give occasion for those inferences, and 
will greatly aggravate their miscarriages. 
This was the condemnation in David’s case, 
that he had given great occasion to the enemies 
of the Lord to blaspheme, 2 Sam. xii. 14. And 
the apostle here refers to the same charge 
against their forefathers: As it is written, 
o. 24. He does not mention the place, be- 
cause he wrote this to those that were in- 
structed in the law (in labouring to convince, 
it is some advantage to deal with those that 
have knowledge and are acquainted with the 
scripture), but he seems to point at Isa. li. 5 ; 
Evek: xxxvi. 22, 23; and 2'Sam, xi. 14. It 
is a lamentation that those who were made to 
be to God for a name and for a praise should 
be to him ashame and dishonour. The great 
evil of the sins of professors is the dishonour 
Idene to God and religion by their profession. 
\* Blasphemed through you; that is, you give 
the occasion for it, it is through your folly 
and carelessness. ‘The reproaches you bring 
upon yourselves reflect upon your God, and 
religion is wounded through your sides.” A 
good caution. to professors to walk vireum- 

spectly. See Tim. vi. 1. 
INI. He asserts the utter insnifficiency of 
c 


Jews; if they keep the righteousness of the|God cannot be so deceived; he sees throug 


i Wee ele Bee we ee SV 5 ee 
a || ae 
: 


tary 
fo 2 


The depravity of the Jews. ROMANS. 


their profession to clear them from the guilt; 2. He describes the | 
ot these provocations (v. 25—29}: Circum-|. 28, 29. (1.) It 1s not thats 
cision verily profiteth, if thou keep the law ; | in the flesh and in the‘letter. 
that is, obedient Jews shall not lose the re-| drive us off from the obser of 
ward of their obedience, but will gain this by | institutions (they are’ good in their pla 
their being Jews, that they havea clearer rule | from trusting to them and resting in 
of obedience than the Gentiles have. God| sufficient to bring us to heaven, tz 
did not give the law nor appoint circumcision | with a name to live, without being alive 
in vain. This must be referred to the state] deed. He is not a Jew, that is, shall no 
of the Jews before the ceremonial polity was| accepted of God as the seed of believin 
abolished, otherwise circumcision to one that| Abraham, nor owned as having answered th 
professed faith in Christ was forbidden,| intention of the law. To be Abrahar 
Gal. vy. 2. But he is here speaking to the| children is to do the works of Abrahan 
Jews, whose Judaism would benefit them, if} John viii. 39, 40. (2.) It is that which j 
they would but live up to the rules and laws} inward, of the heart, and in the spirit. Iti 
of it; but if not “‘ thy circumcision is made} the heart that God looks at, the cireumcisini 
uncircumcision ; that is, thy profession will do} of the heart that renders us acceptable to hin 
thee no good; thou wilt be no more justified] See Deut. xxx. 6. This is the cir isi 
than the uncircumcised Gentiles, but more} that is not made with hands, Col. ii. 11, 
condemned for sinning against greater light.’’| Casting away the body of sin. So it is in th 
The uncircumcised are in scripture branded] spirit, in our spirit as the subject, and wroug! 
as unclean (Isa. lii. 1), as out of the covenant,} by God's Spirit as the author of it. (3.) Ti 
(Eph. ii. 11, 12) and wicked Jews will be{ praise thereof, though it be not of men, wh 
dealt with assuch. See Jer. ix. 25, 26. F mes judge according to outward appearance, y 
ther to illustrate this, it is of God, that is, God himself will ow 

1. He shows that the uncircumcised |and accept and crown this sincerity; for | 
Gentiles, if they live up to the dight they |seeth not as man seeth. Fair pretences and 
‘have, stand upon the same levels with the] plausible profession may deceive men: & 


law (v. 26), fulfil the law (v. 27); that is, by|shows to realities. ‘This is alike true ¢ 
submitting sincerely to the conduct of natural | Christianity. He is not a Christian that 
light, perform the matter of the law. Some|one outwardly, nor is that baptism which 
understand it as putting the case of a perfect outward in the flesh; but he is a Christiz 
obedience to the law: “If the Gentiles could| that is one inwardly, and baptism is that 
‘perfectly keep the law, they would be justified | the heart, in the spirit, and not in the lette 
by it as well as the Jews.” But it seems |whose praise is not of mea but of God — 
rather to be meant of such am obedience as CHAP. III. 3 : 
some of the Gentiles did attain to. ‘The case | The apostle, in this hapter, carries ion his discourse 


.of Cornelius will clear it. ‘Though he was a 


Gentile, and uncircumcised, yet, being a devout 
man, and one that feared God with all his house 
(Acts x.2), he was accepted,v.4. Doubtless, 
there were many such instancés: and they 
wre the uncircumceision, that kept the righteous- 
ness of the law ; and of such he says, (1.) That 
they were accepted with God, as if they had 


been circumcised. Their uncircumeision was| of circumcision? 2 Much ever va 


rounted for circumcision. Circumcision was 
indeed to the Jews a commanded duty, but it 
was not to all the world a necessary condition 


of justification and salvation. (2.) That their| For what if some did not beli¢y 
obedience was a great aggravation of the dis-| shall their unbelief make the faith 
obedience of the Jews, who had the letter of God without effect? 4 God forbi 


the law, v. 27. Judge thee, that is, help to 


add to thy condemnation, who by the letter| Y°% let God be true, but every m 
and circumcision dost transgress. Observe,}a@ liar; as it is written, That thi 


To carnal professors the law is but the letter ; mightest be justified in thy saying 


they read it as a bare writing, but are not 
ruled by itasalaw. They did transgress, not 
only notwithstanding the letter and circum- 
cision, but byit, that is, they thereby hardened 
themselves in sin. External privileges, if they 


do not do us good, do us hurt. The obedience | 


of those that enjoy less means, and make a 
iess profession, will help to condemn those 
that enjoy greater means, and make a greater 
profession, but do not live up to it. 


l'art judged. 5 Butif our unrighteou 


;for then how shall God judge 


justification. He had already proved the guilt both of 
and Jews. Now in this chapter, I. He answers some ob 
that might be made against what he had said about the J: 
1—8. II. He asserts the guilt and corruption of mankin 
common, both Jews and Gentiles, ver. 9—18. I{I. He arg 
thence that justification must needs be by faith, and not by 
law, which he gives several reasons for, ver. 19, to the “J 
many digressions in his writings render his discourse 

a little difficult, but his scope is evident. 


HAT advantage then hath th 
Jew? or what profit is the 


chiefly, because that unto them we 
committed the oracles of God. — 


and mightest overcome when tht 


ness commend the righteousn: 
God, what shall we say? Js Got 
unrighteous who taketh vengean¢ 

(I speak as a man) 6 God forbid 


world? 7 For if the truth of 


we CF , 


Se : : \ 
more abounded through m 
o his glory; why yet am I also 
judged as a sinner? 8 And not) 
rather, (as we be. slanderously re- 
ported, and as some affirm that we 
say,) Let us do evil, that good may 
geome? whose damnation is just. 9 
What then? are we better than they? 
‘No, in no wise: for we have before 
“roved both Jews and Gentiles, that 
they are all under sin; 10 As it is 
written, There is none righteous, no, 
‘not one: 11 There is none that 
Bideptandcth, there is none that 
-seeketh after God. 12 They are all 
“gone out of the way, they are together 
Secome unprofitable; there 1s none 
‘that doeth good, no, not one. 13 
‘Their throat is an open sepulchre ; 
with their tongues they have used 
deceit ; the poison of asps is under 
their lips: 14 Whose mouth is full 
of cursing and bitterness: 15 Their 
eet are swift to shed blood: 16 
estruction and misery are in their 
ways: !7 And the way of peace 
have they not known: 18 There is 
_o fear of God before their eyes. 

I. Here the apostle answers several ob- 
ions, which might be made, to clear his 

No truth so plain and evident but 
icked wits and corrupt carnal hearts will 
ve something to say against it; but divine 
ths must be cleared from cavil. 

Object. 1. If Jew and Gentile stand so much 
hpon the same level before God, what advan- 
ge then hath the Jew? Hath not God often 
joken with a great deal of respect for the 
| Jews, as a non-such people (Deut. xxxiii. 29), 
noly nation, a peculiar treasure, the seed. of 
aham his friend: Did not he institute| 
reumcision as a badge of their church-mem- | 
rship, and a seal of their covenant-relation 
God? Now does not this ievelling doc- 
e deny them all such prerogatives, and | 
fect dishonour upon the ordinance of cir- 
mcision, as a fruitless insignificant thing. 
nswer. The Jews are, notwithstanding 
jis, a people greatly privileged and honoured, 
ave great means and helps, though these 
not infallibly saving (v. 2): Much every 
tay. The door is open to the Gentiles as well 
F the Jews, but the Jews have a fairer way 
| up to this door, by reason of their church- 
| privileges, which are not to be undervalued, 
h many that have them perish eternally 
‘not improving them. He reckons up 
ny of the Jews’ privileges Rom. ix. 4,5; 
e he mentions but one (which is indeed 
r omnium—equivalent to all), that unto 
hem were committed the oracles of Uod, that 


v lie! 


| 


ee A ae 
ae 


fa ~ 


IT. The advantages of the Jus 
is, the scriptures of the Old ‘Testament, espe- 


| cially the law of Moses, which is called the 


lively oracles (Acts vii. 38), and those types, 
promises, and prophecies, which relate to 
Christ and the gospel. ‘The scriptures are 
the oracles of God: they are adivine reve- 
lation, they come from heaven, are of infalli- 
ble truth, and of eternal consequence. as 
oracles. The Septuagint call the Urim and 
Thummim the Adysa—the oracles. The 
scripture is our breast-plate of judgment 
We must have recourse to the law and to the 
testimony, as to an oracle. ‘The yospel is 
called the oracles of God, Heb. v. 12; 1 
Pet. iv. 11. Now these oracles were com- 
mitted to the Jews; the Old Testament was 
written in their language; Moses and the 
prophets were of their nation, lived among 
them, preached and wrote primarily to and 
for the Jews. ‘They were committed to them 
as trustees for succeeding ages and churches. 
The Old Testament was deposited in their 
hands, to be carefully preserved pure and 
uncorrupt, and so transmitted down to pos- 
terity. ‘The Jews were the Christians’ library- 
keepers, were entrusted. with that sacred 
treasure for their own use and benefit in the 
first place, and then for the advantage of the 
world; and, in preserving the letter of the 
scripture, they were very faithful to their 
trust, did not lose one iota or-:tittle, in which 
we are to acknowledge God’s gracious care 
and providence. The Jews had the means 
of salvation, but they had not the monopoly 
of salvation. Now this he mentions with a 
chiefly, xpwrov piv yap—this was their prime 
and principal privilege. The enjoyment of 
God’s word and ordinances is the chief hap- 
piness of a people, is to be put in the imprimis 
of their advantages, Deut. iv. 8; xxxill. 3; 
Ps. exlvii. 20. 

Object. 2. Against what he had said of the 
advantages the Jews had in the liveiy oracles, 
some might object the unbelief of many of 
them. To what purpose were the oracles of 
God committed to them, when so many of 
them, notwithstanding these oracles, continued 
strangers to Christ, and enemies to his gos- 
pel? Some did not believe, v. 3. 

Answer. It is very true that some, nay 
most of the present Jews, do not believe in 
Christ ; but shall their unbelief make the faith 
of God without effect? The apostle startles 
at such athought: God forbid! The infi- 
delity and obstinacy of the Jews could not 
invalidate and overthrow those prophecies of 
the Messiah which were contained in the 
oracles committed to them. Christ will be 
glorious, though Israel be not gathered, Isa. 
xlix. 5. God’s words shall be accomplished, 
his purposes performed, and all his ends 
answered, though there be a generation that 
by their unbelief go about to make God a 
liar. Let God be true but every man a liar ; 
let us abide by this principle, that God is 
true to every word which he has spoken, and 
will let none of his oracles fall to the ground 


Pra 


+. - 


=) 
= 


mer 


Sy rs Se 


fae 


a a tiie a> | 


Shjections answereu, 
‘hough thereby we give 'the lie to man; bet- 
ter question and ‘overthrow the credit of all 
the men in the world than doubt of the faith- 
fulness of God. What David said in his 
haste (Ps. exvi. 11), that all men “are liars, 
Paul here asserts deliberately. Lying is a 
limb of that old man which we every one 
of us come into the world clothed with. All 
men are fickle, and mutable, and given to 
change, vanity and a lie (Ps. Ixii. 9), alto- 
gether vanity, Ps. xxxix.5. All men are liats, 
compared with God. It is very comfortable, 
when we find everyman a liar (no faith in 
man), that God is faithful. When they speak 
vanily every one with his neighbour, it is very 
comfortable to think ‘that the words of the 
Lord are pure words, Ps. xii. 2. 6. For the 
further proof of this he quotes Ps. li. 4, 
That thou mightest be justified, the design of 
which is to show, 1. That God does and will 
preserve his own honour in the world, not- 
withstanding the sins of men. 2. That itis 
our duty, in all our conclusions concerning 
ourselves and others, to justify God and to 
assert and maintain his justice, truth, and 
goodness, however it goes. David lays a 
Joad upon himself in his confession, that he 
might justify God, and acquit him from any 
injustice. So here, Let the credit or reputa- 
tion of man shift for itself, the matter is not 
great whether it ‘sink or swim; let us hold 
fast this conclusion, how specious soever the 
premises may be to the contrary, that the Lord 
is righteous in all his‘ways, and holy in all his 
works. Thus is God justified in his sayings, 
and cleared when he judges (as it is Ps. 
li. 4), or when he is judged, as it is here ren- 
dered. When men presume to quarrel with 
God and his proceedings, we may be’sure the 
sentence will go on God’s side 

Odject. 3. Carnal hearts might hence take 
occasion to encourage themselves insin. He 
had said that the universal guilt and corrup- 
tion of mankind gave occasion to the mani- 
festation of God’s righteousness in Jesus 
Christ. Now it may be suggested, If all our 
sin beso far from overthrowing God’s honour 
that it commends it, and his ends are secured, 
so that there isno harm done, isit not unjust 
for God to punish our sin and unbelief so 
severely? If the unrighteousness of the Jews 
gave occasion to the calling in of the Gentiles, 
and so to God’s greater glory, why are the Jews 
so much censured? If our unrighteousness 
commend the righteousness of God, what shall 
we say? v.5. What inference may be drawn 
from this? is God unrighteous, uj adiucoc 6 
@<0c-—Is not God unrighteous (so it may be 
read, more in the form of an objection), who 
taketh vengeance? Unbelieving hearts will 
gladly take any occasion to quarrel with the 
equity of God’s proceedings, and to condemn 
him that is most just, Job xxxiv. 17. J speak 
as aman, that is, I object this as the language 
of carnal hearts ;, itis suggested likea man, a 
vain, foolish, proud creature. 

Answer. God forbid ; far be it from us to 


ROMANS. | 


imagine such ‘a'thi Sy 
flect dishonour one 

holiness are rather to 
parleyed with. Get 


nee 


never entertain such a tho t. 
how shall God judge ‘the a 
argument is much ‘the same ‘with that of 


Abraham (Gen. xviii. 25)- Shali-not the 
of all the earth do right? No doubt, he sha 
If he were not infinitely just and sip u 
he would be unfit to be the judge of all f 
earth. Shall even-he'that hateth right 
Job xxxiv.17. Compare v. 18, 19. 
has never the less-of malignity and dem 
in it though God bring glory to himself o 
of it. It is only accidentally that sin com: 
mends God’s righteousness. No thanks t 
the ‘sinner for that, who intends ‘no ‘sue 
thing. The consideration of 'God’s judg 
the world should for ever. silence all — 
doubtings of, and reflections upon, his just 
and equity. It is not for us to arraign 
proceedings of such an absolute Sovereigi 
The sentence of the supreme court, wher 
lies no appeal, 1s not to be-called in question 
Object. 4. The former objection is repeate 
and prosecuted (v. 7, 8), for proud heart 
will hardly be beaten out of their refuge o 
lies, but will hold fast the deceit. But hi 
setting off the objection in its own colours i 
sufficient to answer it: If the truth of Go 
has more abounded through my lie. 
poses the sophisters to follow their objec 
thus: “If my lie, that is, my sin” (for the 
is something of a lie in every sin, especial 
in the sins of professors) “ have o 
the glorifying of God’s ‘truth and f. 
ness, why should-I be judged and conder 
as a sinner, and ‘not rather thence tak 
couragement to go on in my sin, that” 
may abound?” an inference’which at 
sight appears too black to be argued, and 
to be cast out with abhorrence. Daring si 
ners take occasion to boast in mischief, hi 
cause the goodness of God endures conti 
Ps. lii. 1. Let us do evil that good 
is oftener in the heart than in the mo 
sinners, so justifying themselves in the 
wicked ways. Mentioning this wick 
thought, he observes, in a parenthesis, ‘thi 
there were those who charged such doctrin 
as this upon Paul and’ his fellow-mi rs 
Some affirm that we say so. Itis n 
thing for the best of God’s people and mini 
ters to be charged with’ holding and teae 
such things as they do most detest and ab 
hor; and it is not to be thought strange, 
when our Master himself was said to bei 
league with Beelzébub. Many have be 
reproached as if they had said that the cor 
trary of which they maintain : it is an 
artifice of Satan thus to cast dirt % 
Christ’s ministers, Fortiter calumniari, 
quid adherebit—Ivay slander thickly ‘on, for 
some will be sure to stick. The Best men ahd 
the best truths are subject to slander. 
Sanderson makes a further ri : upon 


gover Y 


+ a 


ors ae FG 


a ae 

are slunderously reported— Braconuod- 
usda, Blasphemy in scripture usually signi- 
ies the highest degree of slander, speaking 
il of God. ‘he slander of a minister and 
his regular doctrine is a more than ordinary 
slander, it is a kind of blasphemy, not for 
ius person’s sake, but for his calling’s sake 
and his work’s sake, 1 ‘Thess. v. 13. 
_ Answer. He says no more by way of con- 

tation but that, whatever they themselves 
may argue, the damnation of those is just. 
Some understand it of the slanderers; God 
will justly condemn those who unjustly con- 
demn his truth. Or, rather, it is to be ap- 
plied to those who embolden themselves in 
sin under‘a pretence of God’s getting glory 
to himself out of it. Those who deliberately 
do evil that good may come of it will be so 
far from escaping, under the shelter of that 
excuse, that it will rather justify their 
amnation, and render them the more imex- 
usable; for sinning upon such a surmise, 
nd in such a confidence, argues a great deal 
oth of the wit and of the will in the sin—a 
vicked will deliberately to choose the evil, 
nd a wicked wit to palliate it with the pre- 
ce of good arising from it. ‘Therefore 
ir damnation is just; and, whatever ex- 
uses of this kind they may now please 
themselves with, they will none of them 
d good in the great day, but God will be 
tified in his proceedings, and all flesh, 
m the proud flesh that now lifts up itself 
inst him, shall be silent beforehim. Some 
k Paul herein refers to the approaching 
lin of the Jewish church and nation, which 
‘their obstinacy and self-justification in their 
elief hastened upon them apace. 
1. Paul, having removed these objections, 
revives his assertion of the general guilt 
‘corruption of mankind in common, both 
lews and Gentiles, v. 9—IS. ‘‘ Are we 
‘er than they, we Jews, to whom were 
ommitted the oracles of God? Does this 
ommend us to God, or will this justify 
“No, by no means.” . Or, “ Are we 
tians (Jews and Gentiles) so much bet- 
er antecedently than the unbelieving part 
as to have merited God’s grace? Alas! no: 
ore free grace made the difference, those 
‘that had been Jews and those that 
een Gentiles were all alike corrupted.” 
are all under sin. Under the guilt of 
: under it as under a sentence ;—under 
under a bond, by which they are bound 


under a burden (Ps. xxxviii.. 4) that 
ink them to the lowest hell: we are 
before God, v. 19. Under the govern- 
and dominion of sin : under it as under 
and cruel task-master, enslaved to 
—under it as under a yoke ;—under the 
of it, sold to work wickedness. And 
had proved, zpoyriacapeSa. It is a 

: We have charged them with it, and 
made good our charge ; we have proved 


‘to eternal ruin and damnation ;—under | [ 


CHAP. UL. — The depravity of Jews and Gentiles. 


the notorious evidence of the fact. This 
charge and conviction he here further illus- 
trates by several scriptures out of the Old 
Testament, which describe the corrupt de- 
praved state of all men, till grace restrain or 
change them; so that herein as in a glass 
we may all of us behold our natural face. 
The 10th, 11th, and 12th verses are taken 
from Ps. xiv. 1—3, which are repeated as 
containing a very weighty truth, Ps. hii. 
1—3. ‘Therest that follows here is found in 
the Septuagint translation of the 14th Psalm, 
which some think the apostle chooses to 
follow as better known; but I rather think 
that Paul took these passages from other 
places of scripture here referred to, but in 
later copies of the LXX. they were all added 
in Ps. xiv. from this discourse of Paul. It 
is observable that, to prove the general cor- 
ruption of nature, he quotes some scriptures 
which speak of the particular corruptions of 
particular persons, as of Doeg (Ps. exl. 3), 
of the Jews (Isa. lix. 7, 8), which shows that 
the same sins that are committed by one are 
in the nature of all. The times of David and 
Isaiah were some of the better times, and yet 
to their days he refers. What is said Ps. 
xiv. is expressly spoken of all the children of 
men, and that upon a particular view and in- 
spection made by God himself. The Lord 
looked down, as upon the old world, Gen. vi. 
5. And this judgment of God was according 
to truth. He who, when he himself had 
made all, looked upon every thing that he 
had made, and behold all was very good, 
now that man had marred all, looked, and 
behold all was very bad. Let us take a view 
of the particulars. Observe, 

1. That which is habitual, which is two- 
fold :— 

(1.) An habitual defect of every, thing 
that is good. [1.] There is none righteous, 
none that has an honest good principle of 
virtue, or is governed by such a principle, 
none that retains any thing of that image of 
God, consisting in righteousness, wherein 
man was created; no, not one: implying 
that, if there had been but one, God would 
have found him out. When all the world 
was corrupt, God had his eye upon one 
righteous Noah. Even those who through 
grace are justified and sanctified were- none 
of them righteous by nature. No righteous- 
ness.is born with us. The man after God’s 
own heart owns himself conceived in sin. 
2.) There is none that wunderstandeth, 
v.11. The fault lies in the corruption of 
the understanding; that is blinded, de- 
praved, perverted. Religion and righteous- 
ness have so much reason on their side that 
if people had but any understanding they 
would be better and do better. But they do 
not understand. Sinners are fools. [3.] None 
that sceketh after God, that is, none that has 
any regard to God, any desire after him. 
Those may justly be reckoned to have no 


tment, we have convicted them by ! understanding that do not seek after God. 


} 


a eee A 


- 


RS ee Pe 


The depravity of Jews und Gentiles. 
The carnal mind is so far from seeking after 
God that réally it is enmity against him. 
[4.] They are together become unprofit- 
able, v. 12. ‘Those that have forsaken God 
soon grow good for nothing, useless burdens 
of the earth. Those that are in a state of sin 
are the most unprofitable creatures under 
the sun; for it follows, [5.] There is 
none that doeth good; no, not a just man 
upon the earth, that duveth good, and sinneth 
not, Eccl. vii. 23. Even in those actions of 
sinners that have some goodness in them 
there is a fundamental error in the principle 
mdend; so that it may be said, ‘There is none 


to oe 


ROMANS) 


bg 
‘where they live, to the 1 
‘and to themselves at last. — 
| destruction and misery that are at 
their ways (death is the end of the 
destruction and misery are in their 
their sin is its own punishment: 
needs no more to make him miserable thar 
to bea slave to his sins.—And the way g 
peace have they not known ; that is, they know 
not how to preserve peace with others, nox 
how to obtain peace for themselves. ) 
may talk of peace, such a peace as is in th 
devil’s palace, while he keeps it, but they are 
strangers to all true peace; they know no 


that doeth good. Mulum oritur ex quolibet |the things that belong to their peace. The 
defectu—-Every defect is the source of evil. are quoted from Prov. i. 16, Isa. lix. 7, 8. 

(2.) An habitual defection to every thing! (3:) The root of all this we have: Ther 
that is evil: They areall gone out of the way. |ts no fear of God before their eyes, v. 18 
No wonder that those miss the right way |The fear of God is here put for all practical 
who do not seek after God, the highest end. |religion, which consists in an awful ani 
God made man in the way, set hin in right, |Serious regard to the word and will of Go 
but he hath forsaken it. ‘Ihe corruption of ;as our rule, to the honour and glory of Gos 
mankind is an apostasy. as our end. Wicked people have not 

2. That which is actual. And what good | before their eyes; that is, they do not stee 
can be expected from such a degenerate race?| by it; they are governed by other rule 
He instances, aim at other ends. This is quoted from | 

(1.) In their words (v. 13, 14), in three} xxxvi. 1, Where no fear of God is, no goo 
things particularly:—{1.] Cruelty: Their|is to be expected. The fear of God woul 
throat is an open sepulchre, ready to swallow|lay a restraint upon our spirits, and kee 
up the poor and innocent, waiting an op-|them right, Neh:v. 15. When once fear 
portunity to do mischief, like the old serpent] cast off, prayer is restrained (Job xv. 4), an 
seeking to devour, whose name is Abaddon| then all goes to wreck and ruin quickly. § 
and Apollyon, the destroyer. And when|that we have here a short account of th 
they do not openly avow this cruelty, and; general depravity and corruption of man 
vent it publicly, yet they are underhand in-| kind; and may say, O Adam! what ha 
tending mischief: the pozson of asps is under|thou done? God made man upright, b 


f 


their ips (Jam. iii. 8), the most venomous |thus he hath sought out many inventions. 


and incurable poison, with which they blast 
the good name of their neighbour by re- 
proaches, and aim at his life by false witness. 
These passages are borrowed from Ps. v. 9 
and cx}. 3. [2.] Cheating: With their 
tongues they have used deceit. Herein they 
show themselves the devil’s children, for he 


is a liar, and the father of lies. They have|20 Therefore by the deeds of the la 
used it: it intimates that they make a trade| there shall no flesh be justified in h 


of lying; it is their constant practice, espe- 
cially belying the ways and people of God. 
{3.] Cursing: reflecting upon God, and 


blaspheming his holy name; wishing evil to | ¥ hteousness of God without t 
their brethren : Their mouth is full of cursing ‘law is manifested, being witnessed 


and bitterness. This is mentioned as one of 
the great sins of the tongue, Jam. iii. 9. But 
those that thus love cursing shall have 
enough of it, Ps. cix. 17—19. How many, 


who are called Christians, do by these: sins | upon all them that believe : for nh 
evince that they are still under the reign|is no difference: 


and dominion of sin, still in the condition isinned, and come short of the 


that they were born in. 
(2.) In their ways (v. 15—-17): Their feet 
are swift to shed blood; that is, they are 
very industrious to compass any cruel design, 
ready to lay hold of all such opportunities. 
Wherever they go, destruction and misery go 
along with them: these are their companions 
—destruction and misery to the people of 
God. to the country and neighbourhood 


| 19 Now we know that what thing 
soever the law saith, it saith to the 
who are under the law: that evel 
mouth may be stopped, and all fl 
world may become guilty before Ge 


sight: for by the law is the knot 
ledge of sin. 21 But now f 


the law and the prophets; 22 Hy 
the righteousness of God which is by} 
faith of Jesus Christ unto all a 
23 For all ha 


|of God; 24 Being justified | 
jhis grace through the redempt 
|that is in Christ Jesus: 25 W 
God hath set forth to be a proj 

tion through faith in his ble od, 
declare his righteousness for th 
remission ot sms that are past, 


ee ee 
hrough the forbearance of God ;— 
[To declare, J say, at this time his 
righteousness: that he might be just, 
‘and the justifier of him which be- 
lieveth in Jesus. 27 Where is 
boasting then? It is excluded. By 
_ what law? of works? Nay: but by 
the law of faith. 28 Therefore we 
4 conclude that a man is justified by 
faith without the deeds of the law. 
29 Is he the God of the Jews only? 
2s he not also of the Gentiles? Yes, 
of the Gentiles also: 30 Seeing zt 
_ is one God, which shall justify the 
circumcision by faith, and uncircum- 
-eision through faith. 31 Dowe then 
make void the law through faith? 
_ God forbid: yea, we establish the law. 


_ From all this Paul infers that it is in vain 

to look for justification by the works of the 

law, and that it is to be had only by faith, 

_ which is the point he has beenall along prov- 

_ ing, from ch. i. 17, and which he lays down 

_(e. 28) as the summary of his discoursé, with 

_ a quod erat demonstrandum—which was to be 
_ demonstrated. We conclude that a man is 
_ iustified by faith, without the deeds of the law ; 

not by the deeds -of the first law of pure in- 
nocence, which left no room for repentance, 
mor the deeds of the Jaw of nature, how 
highly soever improved, nor the deeds of the 
ceremonial law (the blood of bulls and goats 
could not take away sin), nor the deeds of 
_ the moral law, which are certainly included, 
for he'speaks of that law by which is the 
knowledge of sin and those works which 
| might be matter of boasting. Man, in his 
_ depraved state, under the power of such 
corruption, could never, by any works of his 
own, gain acceptance with God; but it must 
| ‘be resolved purely into the free grace of God, 
ba siven through Jesus Christ to all true 
believers that receive it as a free gift. If we 
ad never sinned, our obedience to the law 
ould have been our righteousness: “ Do 
this, and live.” But having sinned, and 
being corrupted, nothing that we can do will 
atone for our former guilt. It was by their 
_ obedience to the moral law that the Pharisees 
_ looked for justification, Luke xviii. 11. Now 


| 


: 
) 


here argues: the guiltiness of man, to prove 
hat we cannot be justified by the works of 
e law, and the glory of God, to prove that 
we must be justified by faith 
I. He argues from man’s guiltiness, to show 
© folly of expecting justification ‘by the 
ks of the law. The argument is very 


law that we have broken. A convicted 
r can never come off by pleading the 
ute of 25 Edward III., fot that law dis- 


| there are two things from which the apostle 


: we can never be justified and saved by: 


ene fe eee ere eT 


Justification by faith. 


26 | covers his crime and condemns him : indeed, 
yf he had never broken it, he might have 


been justified by it; but now it is past that 
he has broken it, and there is no way of 
coming off hut by pleading the act of in- 
demnity, upon which he has surrendered and 
submitted himself, and humbly and peni- 
tently claiming the benefit of it and casting 
himself upon it. Now concerning the guilti- 
ness of man, 

1. He fastens it particularly upon the 
Jews; for they were the men that made 
their boast of the law, and set up for 
justification by it. He had quoted several 
scriptures out of the Old Testament to show 
this corruption: Now, says he (v. 19), this 
that the law says, it says to those who are 
under the law ; this conviction belongs to the 
Jews as well as others, for it is written in 
their law. The Jews boasted of their being 
under the law, and placed a great deal of 
confidence in it: “ But,” says he, “ the law con- 
victs and condemns you—you see it does.” 
That every mouth may be stopped—that all 
boasting may be silenced. See the method 
that God takes both in justifying and con- 
demning . he stops every mouth ; those that 
are justified have their mouths stopped by a 
humble conviction; those that are con- 
demned have their mouths stopped too, for 
they shall at last be convinced (Jude 15), 
and sent speechless to hell, Matt. xxii. 12. 
All iniquity shall stop her mouth, Ps. evil. 42. 

2. He extends it in ‘general to all the 
world: That all the world may become guilty 
before God. If the world lies in wickedness 
Q John v. 19), to be sure it is guilty —May 
become guilty ; that is, may be proved guilty, 
liable to punishment, all by nature children 
of wrath, Eph. ii. 3. They must all plead 
guilty; those that stand most upon their 
own justification will certainly be cast. 
Guilty before God is a dreadful word, before 
an all-seeing God, that is not, nor can be,- 
deceived in his judgment—before a just and 
righteous judge, who will by no means clear 
the guilty. All are guilty, and therefore all 
have need of a righteousness wherein to ap- 
pear before God. For all have sinned (v. 23); 
all are sinners by nature, by practice, and 
have come short of the glory of God—have 
failed of that which is the chief end of man. 
Come short, as the archer comes short of the 
mark, as the runner comes short of the prize ; 
so come short, as not only not to win, but to 
be great losers. Come short of the glory of 
God. (1.) Come short of glorifying God. 
See ch. i. 21, They glorified him not as God. 
Man was placed at the head of the visible 
creation, actively to glorify that great Creator 
whom the inferior creatures could glorify 
only objectively; but man by sin comes 
short of this, and, instead of glorifying God, 
dishonours him. It is a very melancholy 
consideration, to look upon the children of 
men, who were made to glorify God, and to 
think how few there are that do it. (2. 


Justification by faith. 


Come short of glorying before God. ‘There 
1s no boasting of innocency: if we go about 
to glory before God, to boast of any thing 
we are, or have, or do, this will be an ever- 
lasting estoppel—that we have all sinned, 
and this will siletice us. We may glory be- 
fore men, who are short-sighted, and cannot 
search our hearts,—who are corrupt, as we 
are, and well enough pieased with sin; but 
there is no glorying before God, who cannot 
endure to look upon oe ity.’ (3.) Come 
short of being glorified by God. Come short 
of justification, or acceptance with God, 
which is glory begun—come short of the 
holiness or sanctification which is the glo- 
rious image of God upon man, and have 
overthrown all hopes and expectations of be- 
ing glorified with God in heaven by any 
righteousness of their own. It is impossible 
now to get to heaven in the way of spotless 
innocency. That passage is blocked up, 
There is a cherub and a flaming sword set to 
keep that way to the tree of life. 

3. Further to drive us off from expecting 
justification by the law, he ascribes this con- 

viction to the law (. 20): For by the law is 
the knowledge of sin. That law which con- 
victs and condemns us can never justify us. 
The law is the straight rule, that rectum 
which is index sui et obliqgui—that which 
points out the right and the wrong ; it is the 
proper use and intendment of the law to 
open our wound, and therefore not likely to 
be the remedy. That which is searching is 
not sanative. Those that would know sin 
must get the knowledge of the law in its 
strictness, extent, and spiritual nature. If 
we compare our own hearts and lives with 
the rule, we shall discover wherein we have 
turned aside. Paul makes this use of the 
law, ch. vii. 9, Therefore by the deeds of the 
law shall no flesh be justified in his sight. 
Observe, (1.) No flesh shall be justified, no 
man, no corrupted man (Gen. vi. 3), for that 
he also is flesh, sinful and depraved ; there- 
fore not justified, because we are flesh. The 
corruption that remains in our nature will 
for ever obstruct any justification by our own 
works, which, coming from flesh, must needs 
taste of the daak, Job xiv. 4, (2.) Not justi- 
fied in his sight. He does not deny that 
agen which was by the deeds of the 
aw in the sight of the church: they were, 
in ‘their church-estate, as embodied in a 
polity, a holy people, a nation of priests; 
but as the conscience stands in relation to 
God, in his sight, we cannot be justified by 
the deeds of the law. The apostle refers to 
Ps. exliii. 2. 

II. He argues from God’s glory to prove 
that justification must be expected only by 
faith in Christ’s righteousness. ‘There is no 
justification by the works of the law. Must 

ty man then remain eternally under 
wrath? Is there no hope? Is the wound 
become incurable because of transgression ? 
No, blessed be God, it is not (v. 21, 22); 


ae Cid a A 


ROMANS. 


there is another way I 
righteousness of God 
fested now under the prot 
may be obtained without the | 
Moses’s law: and this is called the rit 
ness of God, righteousness of his o 
and providing, and accepting, 
ness which he confers u 
Christian armour is ¢ 
God, Eph. vi. 11. 
1. Now concerning this inesosiaael 
God observe, (1.) That it is manif 
The gospel-way of justification is a high-we Ys 
a plain way, it is laidopen for us: the brazen 
serpent is lifted up upon the ‘pole; we 
not left to grope our way in the dark, butg it. 
is manifested to us. (2.) It is without- p 
daw. Here he obviates the method of the 
judaizing Christians, who would needs join 
Christ and Moses together—owning Christ 
for the Messiah, and yet too fondly in 
the law, keeping up the tieinbitien OF it, 
imposing it upon the Gentile converts : 
says he, it is without the law. The rightea 
ness that Christ hath brought in is a ce 
plete righteousness. (3.) Yetdt és wi 
by the law | the erage that is, 
were types, ani , aml pronines, 3 
the Old Temainant,. eat that pointed at_ 
The law is so far we justifying us tl 
directs us to another way of 
points -at Christ as our righteousness, 
whom bear .all the prophets witness. S 
Acts x. 43. This might recommend it'to 
Jew who were id: fond of the law and 
prophets. (4.) It is the faith us 
Christ, that faith which roe Chr - 
for its “object—an anointed riggers 5 


Christ signifies. Justifying faith 


a 


ay 


Christ as.a Saviour in all his 
offices, as prophet, ayry ta and king g 
ing in him, accepting of him, and | 
to him, in all these.. It is by this 
become interested. in that hteoni usne 
which God has ordained, and w. Christ 
has brought in. -@.) It is fo. oe ac on 
all, those that believe.. In this ion he 
inculeates that which he had. 
harping upon, that Jews and Gentiles, ji 
they believe, stand upon tlie same level, ant 
are alike welcome to God through Christ 
Sor there is no difference.. Or, itis cic ™ 
to all, offered to all in general; the. 
excludes none that do not exclude | 
selves; but it is éwi wavrag rode mo: 
upon all that believe, mot only 
them, but put upon — as a crown, ¢ 
robe; they are, upon their beli 
rested in it, and entitled to. all the 
and privileges of it. [ ‘ 
2. But now how is this for God’s glory? i 
(..) Tt ts for the akery Gkaisaaeeaaiia : 
Justified freely by his grace—dwpedy ry o 
xdor. Itis by his grace, not by saw grace 
wrought in us as the papists say, con 
ing justification and sanctificauon, 
the gracious favour of God to us, wi out! 


us so much, as foreseen. 


' And, 


by his grace, to show that it must be 
stood of grace in the most proper and 
_ genuine sense. Itis said that Joseph found 
_ grace in the sight of his master (Gen. xxxix. 4), 
4 Ee sac was a reason; he saw that what he 
_ did prospered. There was something in Jo- 
seph to invite that grace; but the grace of 
_ God communicated to us comes freely, freely; 
itis free grace, mere merey; nothing m us 
to deserve such favours: no, it is all through 
the redemption that is in Jesus Christ. It 
comes freely to us, but Christ bought it, and 
paid dearly for it, which yet is so ordered as 
_ not to derogate from the honour of free grace. 
Christ’s purchase is no bar to the freeness of 
God’s grace ; for grace provided and accepted 
this vicarious satisfaction. : 
'- 2.) It is for the glory of his justice and 
_ righteousness (v. 25, 26): Whom God hath 
set forth to be a propitiation, &e. Note, [1.] 
Jesus Christ is the great propitiation, or pro- 
pitiatory sacrifice, typified by the itacrijpior, 
or mercy-seat, under the law. He is our 
throne of grace, in and through whom atone- 
" ment is made for sin, and our persons and 
performances are. accepted of God, 1 John 
-i.2. He is all in all in our reconciliation, 
not only the maker, but the matter of it—our 
_ priest, our sacrifice, our altar, our all. God 
was im Christ as in his. mercy-seat, reeon- 
_ciling the world unio himself. [2.] God hath 
set him forth to be so. God, the party 
‘offended, makes the first overtures towards 
a reconciliation, appoints the days-man; 
wpoi0ero—fore-ordained him to this, in the 
_ counsels of his love from eternity, appointed, 
| anointed him to it, qualified him for it, and 
| has exhibited him to a guilty world as their 
| propitiation. See Matt. iii. 17, and xvii. 5. 
Bi That by.faith in his blood we become in- 
ed in this propitiation. Christ is the 
tiation ; there is the healing plaster pro- 
:d. Faith is the applying of this plaster 
_ to the wounded soul. And this faith in the 
| business of justification hath a special regard 
_ to the blood of Christ, as that which made the 
atonement; for such was the divine appoint- 
ment that without blood there should be no 
_ remission, and no, blood but his would do it 
ally. Here may be an allusion to the 
kling: of the blood of the sacrifices under 
ww, as Exod. xxiy. 8. Faith isthe bunch 
ssop, and the blood of Christ is the 
of sprinkling. [4.] That ail who by 
are interested in this propitiation have 
remission. of their sins that are past. It 
s for this that Christ was set forth to be a 
pitiation, in order to remission, to which 
reprieves.of his patience.and forbearance 
fea very encouraging preface. Through 
ne forbearance of God. Divine patience has 
us out of hell, that we might have space 
at, and get to heaven.. Some refer the 
are past to the sins of the Old- 
nt saints, which were pardoned for 
' 


ARE. 


-¢ it the more emphatic, he says it is. 


ae de A 

Christ a propitictior. 
the sake of the atonement which Christ in the 
fulness of time was to make, which looked 
backward as well as forward. Past through 
the forbearance of God. It is owing to the 
divine forbearance that we were not taken 
in the very act of sin. Several Greek copies 
make iy ry avoxy tov Gsov—through the for- . 
bearance of God, to begin v. 26, and they de- 
note two precious fruits of Christ’s merit and 
God’s grace :—Remission : Ga ryv wapeouv— 
for the remission; and reprieves: the forbear- 
anceof God. It is owing to the master’s good- 
ness.and the dresser’s mediation that barren 
trees are let alone in the vineyard ; and in both 
God's righteousness is declared, in that with- 
out a mediator and a propitiation he would 
not only not pardon, but not so much as for- 
bear, not spare a moment; it is owing to 
Christ that there is ever a sinner on this side 
hell. ([5.] That God does in all this declare 
his righteousness. This he insists upon with 
a great deal of emphasis: To declare, I say, 
at this time his righteousness. It is repeated, 
as that which has in it something surprising- 
He declares his righteousness, First, In the 
propitiation itself. Never was there such a 
demonstration of the justice and holiness of 
God as there was in the death of Christ. It 
appears that he hates sin, when nothing less 
than the blood of Christ would satisfy for it. 
Finding sin, though but imputed, upon his 
own Son, he did not spare him, because he 
had made himself sin for us, 2 Cor. v. 21- 
The iniquities of us all being laid upon him, 
though he was the Son of his love, yet it 
pleased the Lord to bruise him, Isa, lii. 10. 
Secondly, In the pardon upon that propi- 
tiation ; soit follows, by way of explication : 
That he might be just, und the justifier of him 
that believeth. Mercy and truth are so met 
together, righteousness and peace have so 
kissed each other, that it is now become not 
only an act of grace and mercy, but an act of 
righteousness, in God, to pardon the sins of 
penitent believers, having accepted the satis- 
faction that Christ by dying made to his jus- 
ticeforthem. It would not comport with his 
justice to demand the debt of the principal 
when. the surety has paid it and he has ac- 
cepted that payment in full satisfaction. See 
1 Johni. 9. Heis just, that is, faithful to 
his word. 

(3.) It is for God’s glory; for boasting is 
thus excluded, v. 27. God will have ths 
great work of the justification and salvation 
of sinners carried on from first to last in such 
a way as to exclude boasting, that no flesh 
may glory in his presence, 1 Cor. i. 29—31. 
Now, if justification were by the works of the 
law, boasting would not be excluded. How 
should it? If we were saved by our own 
works, we might put the crown upon our 
own heads. But the law of faith, that is, the 


._.- ie) 6 ia 
were oat 


are 


; way of justification by faith, doth for ever 


exclude boasting ; for faith is a depending, 
seli-emptying, self-denying grace, and casts 
every crown before the throne ; therefore itis 


The case of Abraham. 


most for God’s glory that thus we should be 
justified. Observe, He speaks of the law of 
faith. Believers are not left lawless: faith is 
’a law, it is a working grace, wherever it is in 
truth; and yet, because it acts in a strict and 
close dependence upon Jésus Christ, it ex- 
ciudes boasting. ! 

From all this he draws this conclusion 
(v. 28): That a man is justified by faith with- 
out the deeds of the law. 

III. In the close of the chapter he shows 
the extent of this privilege of justification by 
faith, and that it is not the peculiar privilege 
of the Jews, but pertains to the Gentiles also ; 
for he had said (v. 22) that there is no differ- 
ence: and as to this, 1. He asserts and 
proves it (v. 29, 30): Is he the God of the Jews 
only ? He argues from the absurdity of such 
a supposition. Can it be imagined that a 
God of infinite love and mercy should limit 
and confine his favours to that little perverse 
people of the Jews, leaving all the rest of the 
children of men in a condition eternally des- 
perate? This would by no means agree with 
the idea we have of the divine goodness, for 
his tender mercies are over all his works ; 
therefore it is one God of grace that justifies 
the circumcision by faith, and the uncireum- 


‘cision through faith, that is, both in one and 


the same way. However the Jews, in favour 
of themselves, will needs fancy a difference, 
really there is no more difference than be- 
tween by and through, that is, no difference at 
all. 2. He obviates an objection (v. 31), as 
if this doctrine did nullify the law, which 
they knew came from God: “ No,” says he, 
“ though we do say that the law will not 
justify us, yet we do not therefore say that it 
was given in vain, or is of no use to us; no, 
we establish the right use of the law, and 
secure its standing, by fixing it on the right 
basis. The law is still of use to convince us 
of what is past, and to direct us for the future; 
though we cannot be saved by it as a cove- 
nant, yet we own it, and submit to it, asa 
rule in the hand of the Mediator, subordinate 
to the law of grace; and so are so far from 
overthrowing that we establish the law.” Let 
those consider this who deny the obligation 
of the moral law on believers. 


CHAP. IV. 


The great gospe: «doctrine of justification by faith without the works 
of the law was so very contrary to the notions the Jews had learnt 
from those that sat in Moses’s chair, that it would hardly go 
down with them; and therefore the apostle insists yery largely 
upon it, and labuurs much in the confirmation and illustration 
of it. He bad before proved it by reason and argument, now in 
this chapter he proves it by example, which in some places serves 
for confirmation as well as illustration. The example he pitches 
upon :s that of Abraham, whom he chooses to mention because 
the Jews gioried much in their relation to Abraham, put it in the 
first rank of their external privileges that they were Abrabam’s 
seed, and truly they had Abraham for their father. Therefore 
this instance was likely to be more taking and convincmg to the 
Jews than any other. His argument stands thus: ‘£ All that are 
saved are justified in the same way as Abraham was; but Abraham 
was justified by faith, and not by works; therefore all that are 
saved are so justified ;” for it would easily be acknowledged that 
Abraham was the father of the faithful. Now this is an argument, 
pot oniy a pari—from an equai case, as they say, but & fortiori— 
from a stronger case. 1f Abraham, a man so famous for works, 

~ cv emiment in holiness aud obedience, was neverthciess justified 
by faith only, aud not by those works, how muca less can anv 
other, capeciaily any of those that spring from 43m, and come so 
var sdort of hia im works, sot up fer a justification by therrown } 


ROMANS. 


found? All the world is seeking; but, while 


ae 


{a 


“TH 
works? And it proves likewise, ex 
dantly, as some observe, that we ot ju 
good works which flow from faith, as the x 
ness; for such were Abraham’s works, and a 
he? The whole chapter is taken up with 
instance, and there is this in it, which hath a | 
to the close of the foregoing chapter, where he 
in the business of justification, Jews and Gentiles stan: 
same level, Now in this chapter, with a great deal of coge! 
argument, I. He proves that Abraham was justified not! 
hut by faith, ver. 1—8. Il; He observes when and why 
justified, ver. 9—17. II. He describes and commends that 
of his, ver. 17—22. IV. He applies all this to us, ver. 22 
And, if he had now been in the school of Tyraunus, he could 
have disputed more argumentatively- ’ ; Ne. 


HAT shall we then say that 
Abraham, our father as per- 

taining to the flesh, hath found? 2 
For if Abraham were justified by 
works, he hath whereof to glory; but— 
not before God. 3 For what sait 
the scripture? Abraham believed 
God, and it was counted unto him 
for righteousness. 4 Now to him — 
that worketh is the reward not 
reckoned of grace, but of debt. 5 
But to him that worketh not, but 
believeth on him that justified t 
ungodly, his faith is counted for 
righteousness. 6 Even as David alse 
describeth the blessedness of the man, 
unto whom God imputeth righteous- 
ness without works. 7 Saying, 
Blessed are they whose iniquities are 
forgiven, and whose sins are covered. 
8 Blessed is the man to whom the 
Lord will not impute sin. ; 
Here the apostle proves that Abraham wa 
justified not by works, but by faith. Those 
that of all men contended most vigorously 
for a share in righteousness by the privilege 
they enjoyed, and the works they performed 
were the Jews, and therefore he appeals to” 
the case of Abraham their father, and puts 
his own name to the relation, being a He- 
brew of the Hebrews: Abraham our father. | 
Now surely his prerogative must needs be — 
as great as theirs who claim it as his seed ac- 
cording to the flesh. Now what has he 


the most are wearying themselves for very — 
vanity, none can be truly reckoned to have 
found, but those who are justified befor 
God; and thus Abraham, like a wise mer- 
chant, seeking goodly pearls, found this 
pearl of great price. What has he founc 
kara odoxa-—as pertaining to the flesh, that 
by circumcision and_ his external privile 
and performances? These the apostle ¢ 
flesh, Phil. iii. 3. Now what did he get 
these? Was he justified by them? Was 
the merit of his works that recommen 
him. to God’s acceptance? No, by no meai 
which he proves by several arguments. 
I. If he had been justified by works, room 
wouid have been left for boasting, which must — 
for ever be exciuded. If so, he hath whereof te 


‘ 


. Aah aa eee. hm? eS 

“ES geiee” lees i Bie Boe al ee a 
oe , > oa CHAP. IV. The case of Abraham 
2), ‘is not to be allowed. anes disclaiming any such pretension casts 
might the Jews say, “was not his | himself wholly upon the free grace of God in 
made great (Gen. xi. 2), and then | Christ, by a lively, active, obedient faith—to 
t not he glory?” Yes, -but not before | such a one faith is counted for righteousness, 
; he might deserve well of men, but he|is accepted of God as the qualification re- 
could never merit of God. Paul himself had | quired in all those that shall be pardoned 
whereof to glory before men, and we have|and saved. Him that justifieth the ungodly, 
him sometimes glorying in it, yet with hu-/that is, him that was before ungodly. His 
mility ; but nothing to glory in before God, | former ungodliness was no bar to his justifi- 
1 Cor. iv. 4; Phil. iii. 8, 9. So Abraham. | cationupon his believing: réyv aceBj—that un- 
Observe, He takes it for granted that man| godly one, that is, Abraham, who, before his 
must not pretend to glory in any thing be-| conversion, it should seem, was carried down 
fore God; no, not Abraham, as great and|the stream of the Chaldean idolatry, Josh. 
as good a man as he was; and therefore he!xxiv. 2. No room therefore is left for de- 
fetches an argument from it: it would be|spair; though God clears not the impenitent 
ibsurd for him that glorieth to glory in any| guilty, yet through Christ he justifies the 
but the Lord. | ungodly. 
Il. It is expressly said that Abraham’s| IV. He further illustrates this by a pas- 
faith was counted to him for righteousness. |sage out of the Psalms, where David speaks 
What saith the scripture? v. 3. In md the remission of sins, the prime branch of 


“controversies in religion this must be our| justification, as constituting the happiness 
question, What saith the scripture? It isjand blessedness of a man, pronouncing 
“not what this great man, and the other good} blessed, not the man who has no sin, or 
man, say, but What saith the scripture ?|none which deserved death (for then, while 
Ask counsel at this Abel, and so end the}man is so sinful, and God so righteous, 
matter, 2 Sam. xx. 18. To the law, and to| where would be the blessed man?) but the 
the testimony (Isa. viii. 20), thither is.the last] man fo whom the Lord imputeth not sin, 
appeal. Now the scripture saith that dbra-| who though he cannot plead, Not guilty, 
ham believed, and this was counted to him for| pieaus ‘he act of indemnity, and his plea is 
Fighteousness (Gen. xv. 6); therefore he had] allowed. It is quoted from Ps. xxxii. 1, 2, 
not whereof to glory before God, it being! where observe, 1. The nature of forgiveness. 
rely of free grace that it was so imputed,| It is the remission of a debt or a crime; itis 
d having not in itself any of the formal] the covering of sin, as a filthy thing, as the 
ure of a righteousness, further than as} nakedness and shame of the soul, God is 
d himself was graciously pleased so, to| said to cast sin behind his back, to hide his 
unt it to him. It is mentioned in Genesis,| fuce from it, which, and the like expressions, 
on occasion of a very signal and remark-| imply that the ground of our blessedness is 
e act of faith concerning the promised] not our innocency, or our not having sinned 
seed, and is the more observable in that it/(a thing is, and is filthy, though covered; 
followed upon a grievous conflict he ey Justification does not make the sin not. to 
had with unbelief ; his faith was now a vic-| have been, or not to have been sin), but 
orious faith, newly returned from the battle.|God’s not laying it to our charge, as it fol- 
is not the perfect faith tnat'is required to|lows here: it is God’s not imputing sin (@. 8), 
cation (there may be acceptable faith! which makes it wholly a gracious act of God, 
e there are remainders of unbelief), but|not dealing with us in strict justice as we 
2 prevailing faith, the faith that has the|have deserved, not entering into judgment, 
per hand of unbelief. not marking iniquities, all which being purely 
Hl. If he had been justified by faith, ue of grace, the acceptance and the reward 


d would have been of debt, and not of |cannot be expected as debts; and therefore 
ee, which is not to be imagined. ‘This is| Paul infers (v. 6) that it is the imputing of 
argument (v. 4, 5): Abraham’s reward|righteousness without works. 2. ‘The bles- 
God himself; so he had told him but|sedness of it: Blessed are they. When it is 
t before (Gen. xv. 1), I am thy exceeding , said, Blessed are the undefiled in the way, 

at reward. Now, if Abraham had me-| blessed is the man that walketh not in the 

ted this by the perfection of his obedience,| counsel of the wicked, &c., the design is 
ithad not been an act of grace in God, but; to show the characters of those that are 
‘aham might have demanded it with as| blessed; but when it is said, Blessed are those 
ich confidence as ever any labourer in the| whose iniquities are forgiven, the design is to 
yard demanded the penny he had earned.| show what that blessedness is, and what is 

is cannot be; it is impossible for man,| the ground and foundation of it. Pardoned 
h more guilty man, to make God a debtor| people are the only blessed people. The sen- 
him, Rom. xi. 35. No, God will have|timents of the world are, Those are happy 
ace to have all the glory, grace fur) that have a clear estate, and are out of debt 
sake, John i. 16. And therefore to| to man; but the sentence of the word is, 
hat worketh not—that can pretend to no' Those are happy that have their cebts to 
lerit, nor show any worth or value in| God discharged. O how much therefore is 

ork which may answer such a reward, it our interest to make it sure to ourselves 


¢ 


fl AB ig A et pila 


Set t-te ok 


Praag rE 


"re 
Prete 


g*_ So 


Se Seteeey ee 


=-s 


re 


one 


rs 


The case of Abraham. ‘ 


that our sins are pardoned ! 
foundation of all other benefits. So and so 
will do for them; for I will be merciful, 
Heb. viii. 12. 


9 Cometh this biessedness then 
upon the circumcision only, or upon 
the uncircumcision also? for we say 
thet faith was reckoned to Abraham 
for righteousness. 10 How was it 
then reckoned? when he was in cir- 
cumcision, or in wuncircumcision ? 
Not in circumcision, but in uncir- 
cumcision. 11 And he received the 
sign of circumcision, a seal of the 
righteousness of the faith which he 
had yet being uncircumcised : that he 
might be the father of all them that 
believe, though they be not circum- 
cised; that righteousness might be 
imputed unto them also: 12 And 
the father of circumcision to them 
who are not of the circumcision only, 
but who also walk in the steps of that 
faith of our father Abraham, which 
he had being yet uncircumcised. 13 
For the promise, that he should be 
the heir of the world, was not to 


For this is the 


Abraham, or to his seed} through the |F 
law, but through the righteousness of 
14 For if they which are of 


faith. 
the law be heirs, faith is made void, 
and the promise made of none effect: 
15 Because the law worketh wrath: 

for where no law is, there is no 
transgression. 
faith, that it might be by grace ; to the 
end the promise might be suretoall the 
seed ; not to that only which is of the 
law, but to that also which is of the 
faith of Abraham; who is the father 
of us all, 17 (As it is written, 1 have 
made thee a father of many nations,) 

St. Paul observes in this paragraph when 
and why Abraham was thus justified; for he 
has several things to remark upon that. It 
was before hewas circumcised, and before the 
giving of the law; and there was a reason 
for both. 

IT. It was before he was circumcised, v. 
10. His faith was counted to him for righ- 
teousness while he was in uncircumcision. It 
was imputed, Gen. xv. 6, and he was not cir- 
cumcised till ch. xvii. Abraham is expressly 
said to be justified by faith fourteen years, 
some say twenty-five years, before he was cir- 
cumcised. Now this the apostle takes notice 
of in answer to the question (v. 9), Cometh 
this blessedness then on the circumcision only, 


ROMANS. — 
I| pardoned and accepted in 


justification by faith had continued se 


16 Therefore 72é is of 


or on the uncir 


cireumstance which, as it m 
fears. of the poor uncire 
it might lower the pride and ¢ 
the Jews, who gloried in ee 
as if they had the ne 
Here are two iat eee ju 
tified by faith in cireumcision ;— 

1. That circumcision might/be a oe 
righteousness of faith, v. 11. The te 
the covenants must first be settled b 
seal can be annexed. Sealing supposes” 
previous bargain, which is savant and ra 
tified by that ceremony. After Abraham 


years only a grant by parole, for the col 
firmation of Abraham’s faith God was pleasec 
to appoint a sealing ordinance, a ra 
ham received it; though it was a blooc 
ordinance, yet he submitted to it, and.ey, 
received it as a special favour, the sign of 
cumcision, &c. Now we may hence obse: 
(1.) The nature of sacraments in gener 
they are signs and seals—signs to 

sent and instruct, seals to ratify and co 
They are signs of absolute grace and fa 
they are seals of the conditional. pro’ 
nay, they are mutual seals: God aaa 
sacraments seal to us to be to us a God, ¢ 
we do therein seal to him to be to him 
people. (2.) The nature of circumcisior 
articular: it was the initiating sacrament 


kd 


nt de Testament ; aad im is here said to | 
1 sign—a sign of t at, orignal eee : 
tion which we a born with, and which 
cut off by spiritual circumcision,—a ¢ 
morating sign of God’s covenant with A 
ham,—a distinguishing Pia between J 
and Gentiles,—a sign of admission:into 
visible church,—a sign hg tcl bapti 
which comes in the room of cisi 
now under the gospel, when (the blood 
Christ being shed) all bloody ordinances 
abolished ; it was an outward pian 
sign of an inward psig rar rraygh fe 
thereby. [2.] A seal of the ess 
the faith. In general, it was a oan 
covenant of grace, particularly of justifie 
by faith—the .covenant of grace, calied 
righteousness which is of faith (ch. x. 6), 
it refers to an Old-Testament promise, D 
xxx. 12. Now if infants were then 
of receiving a seal of the covenant. 
which proves that they then were v 
verge of that covenant, how they come | 
now cast out of the covenant and 
of the seal, and by what poatk sks 
were thus rejected and i 
are concerned to make out ti 
ject, but nullify and ame. 
the seed of believers. 
2. That he might be the father 
that believe. Not but that there w 
that were justified by faith before 4 
but of Abraham first it is partie 
served, and in him commenced a 


apa cll 


aa 


ace than any that had been before ex- 


all that believe, because he was so eminent a 
believer, and so eminently justified by faith, 
s Jabal was the father of shepherds and Jubal 
f musicians, Gen: iv. 20,21. The father of 
all those that believe ; that is, a standing 
pattern of faith, as parents are examples to 
their children ; and a standing precedent of 
justification by faith, as the liberties, privi- 
ges, honours, and estates, of the fathers 
escend to their children. Abraham was the 
ther of believers, because to him particularly 
the magna charta was renewed. (1.) The 
ther of believing Gentiles, though they benot 
cumeised. Zaccheus, a publican, if he be- 
eve, is reckoned a son of Abraham, Luke xix. 
_ Abraham’ being himself uncircumcised 
when he was justified by faith, uncireumcision 
m never be a bar. Thus were the doubts and 
ars of the poor Gentiles anticipated and no 
m left to question but that righteousness 
ht be imputed to them also, Col. iii. 11; 
al. v. 6. (2.) The father of believing Jews, 
t merely as circumcised, and of the seed of 
‘aham according to the flesh, but because 
believers, because they are not of the tircum- 
sion only (that is, are not only circumcised), 
walk in the steps of that faith—have not 
ly the sign, but the thing signified—not 
vare of Abraham’s family, but follow the 
nple of Abraham’s faith. See here who 
re the genuine children and lawful successors 
of those that were the church’s fathers: not 
lose that sit in their chairs, and bear their 
es, but those that tread in their steps; 
is the line of succession, which holds, 
thstanding interruptions. It seems, 
jen, those were most loud and forward to 
ll Abraham father that had least title to the 
onours and privileges of his children. Thus 
se have most reason to call Christ Father, 
hat’ bear his name in being Christians in 
sion, but that tread in his steps. 
It was before the giving of the law, v. 
6. The former observation is levelled 
St those:that confined justification to the 
cumcision,.this against those that expected: 
by the law; now the promise was made to 
am long before the law. Compare 
ii. 17,18. Now observe, 
What that promise was—that he should 
heir of the world, that is, of the land of 
nn, the choicest spot. of ground in the 
,—or the father of many nations of the 
rid, who sprang from him, besides the 
sraelites,—or the heir of the comforts of the 
which now is. The meek are said to 
it the earth, and the world is theirs. 
Abraham had so little of the world in 
on, yet he was heir of it all. Or, 
it pots at Christ, the seed here 
tioned; compare Gal. iii. 16, To thy 
which is Christ. Now Christ is the 
‘the world, the ends of the earth are 
session, and it is in him that Abra- 


tant; and therefore he is called the father of 


AB a pa a i a ae ema 2 


= eH) re Den BRR ce hi ey yi * hy 
yee pAhad % CHAP. IV. ; The case of Abraham, 
rer and fuller dispensation of the covenant | ham was so. And it refers to that promise 


(Gen. xii. 3), In thee shall all the families of 
the earth be blessed. 
2. How it was made tohim Not through . 
the law, but through the righteousness of faith. 
Not through the law, for that was not yet 
given: but it was upon that believing which 
was counted to him for righteousness; it 
was upon his trusting God, in his leaving his 
own country when God commanded him, 
Heb. xi. 8. Now, being by faith, it could 
not be. by thelaw, which he proves by the 
opposition there is between them (v. 14, 15) : 
If those who are of the law be heirs ; that is, 
those, and those only, and they by virtue of 
the law (the Jews did, and still do, boast that 
they are the rightful heirs of the world, be- 
cause to them the law was given), then faith 
is made void ; for, if it were requisite to an 
mterest in the promise that there should be 
a perfect performance of the whole law, then 
the promise can never take its effect, nor is it 
to any purpose for us to depend upon it, since 
the way to life by perfect obedience to the 
law, and spotless sinless innocency, is wholly 
blocked up, and the law in itself opens no 
other way. This he proves, v. 15. Thelaw 
worketh wrath—wrath in us to God; it irri- 
tates and provokes that carnal mind which is 
enmity to God, as the damming up ofa stream 
makes it swell—wrath in God against us. It 
works this, that is, it discovers it, or our 
breach of the law worksit. Now it is certain 
that we can never expect the inheritance by 
a law that worketh* wrath. How the law 
works wrath he shows very concisely in the 
latter part of the verse: Where no law is 
there is no transgression, an acknowledged 
maxim, which implies, Where there is a law 
there is transgression and that transgression 
is provoking, and so the law worketh wrath. 
3. Why the promise was made to him by 
faith ; for three reasons, v.16. (1.) That it 
might be by grace, that grace might have the 
honour of it ; by grace, and not by the law ; by 
grace, and not of debt, not of merit ; that Grace, 
grace, might, be cried to every stone, espe- 
cially to the top-stone, in this building. Faith 
hath particular reference to grace granting, as 
grace hath reference to faith receiving. By 
grace, and therefore through faith, Eph.ii.8. 
For God will have every crown thrown at the 
feet of grace, free grace, and every song in hea- 
ven sung to that tune, Not unto us, O Lord, not 
unto us, but unto thy name be the praise. (2.) 
That the promise might be sure. ‘The first 
covenant, being a covenant of works, was 
not sure: but, through man’s failure, the 
benefits designed by it were cut off; and 
therefore, the more effectually to ascertain 
and ensure the conveyance of the new cove- 
nant, there is another way found out, not by 
works (were it so, the promise would not be 
sure, because of the continual frailty and in- 
firmity of the flesh), but by faith, which re- 
ceives all from Christ, and acts in a continual 
dependence upon him,’as the great trustee of 


een ot ap es: re. 


The case af Abraham. 


our salvation, and in whose keeping it is 
safe. ‘The covenant is therefore sure, be- 
cause it is so well ordered in all things, 2 
Sam. xxiii. 5. (3.) That it might be sure to 
all the seed. If it had been by the Jaw, it had 
been limited to the Jews, to whom pertained 
the glery, and the covenants, and the giving of 
the law (ch. ix. 4); but therefore it was by 
faith that Gentiles as well as Jews might _be- 
come interested in it, the spiritual as well as 
the natural seed of faithful Abraham. God 
would contrive the promise in such away as 
might make it most extensive, to comprehend 
all true believers, that circumcision and un- 
circumcision might break no squares; and 
for this (v. 17) he refers us to Gen. xvii. 5, 
where the reason of the change of his 
name from Abram—a high father, to Abraham 
—the high father of a miltitude, is thus 
rendered : For a father of many nations have I 
made thee ; that is, all believers, both before 
and since the coming of Christ in the flesh, 
should take Abraham for their pattern, and 
call him father. The Jews say Abraham 
was the father of all proselytes to the Jewish 
religion. Behold, he is the father of all the 
world, which are gathered under the wings of 
the Divine Majesty.—Maimonides. 

17 — Before him whom he be- 
lneved, even God, who quickeneth 
the dead, and calleth those things 
which be not as though they were. 
18 Who against hope believed in 
hope, that he might become the 
father of many nations, according to 
that which was spoken, So shall thy 
seed be. 19 And being not weak in 
faith, he considered not his own body 
now dead; when he was about an 
hundred years old, neither yet the 
-deadness of Sarah’s womb: 20 He 


staggered not at the promise of God 


‘through unbelief; but was strong in 


faith, giving glory to God; 21! And 
being fully persuaded that, what he 
had promised, he was able also to 
perform. 22 And therefore it was 
imputed to him for righteousness. 
Having observed when Abraham was jus- 
‘tified by faith, and why, for the honour of 
Abraham and for example to us who call him 
father, the apostle here describes and com- 
mends the faith of Abraham, where observe, 
I. Whom he believed: God who quickeneth. 
It is God himself that faith fastens upon: 
other foundation can no manlay. Now ob- 
serve what in God Abraham’s faith had an 
eye to—to that, certainly, which would be 
most likely to confirm his faith concerning 
the things promised :—1. God who quickeneth 
the dead. It was promised that he should 
ve the futher of many nations when he and 


ROMANS. 


11, 12), and therefore he looks 
a God that could breathe life into 
He that quickeneth the dead can 
thing, can give a child to Abraham 2 
is old, can bring the Gentiles, who are 
in trespasses and sins, toa divine and spiritu 
life, Eph. ii. 1. Compare Eph. i. 19, 20. — 
Who calleth things which are not as thou 
they were ; that is, creates all things by # 
word of his power, as in the beginning, Gen 
i. 3; 2 Cor. iv. 6. The justification and sa 
vation of sinners, the espousing of the Ge 
tiles that had not been a people, were 
gracious calling of things which are not a 
though they were, giving being to things th 
were not. This expresses the sovereignty 
God and his absolute power and dominion, | 
mighty stay to faith when all other pro 
and totter. It is the holy wisdom an 
of faith to fasten particularly on that in 
which is accommodated to the difficultic 
wherewith it is to wrestle, and will most ¢ 
fectually answer the objections. It is fai 
indeed to build upon the all-sufficieney 
God for the accomplishment of that which 
impossible to any thing but thatall-sufficien 
Thus Abraham bécame the father of mai 
nations before him whom he believed, that 
in the eye and account of God; or like] 
whom he believed; as God was a comm 
Father, so was Abraham. It is by faitl 
God that we become accepted of him, — 
conformable to him. ‘ie 
II. How he believed. He here great 
magnifies the strength of Abraham’s fai 
in several expressions. 1. Against hope, 
believed in hope, v.18. There was a h 
against him, a natural hope All-thea 
ments of sense, and reason, and experien 
which in such cases usually beget and | 
port hope, were against him; no sé 
causes smiled upon him, nor in the least 
voured his hope. But, against all those) 
ducements to the contrary, he belie ed, 
he had a hope for him: He believed in hope 
which arose, as his faith did, from the ¢ 
sideration of God’s all-sufficiency. That 
might become the father of many m 
Therefore God, by his almighty 
enabled him thus to believe against ; 
that he might pass for a pattern of great at 
strong faith to all generations. It was 
that he who was to be the father of the fa 
ful should have something more than 
nary in his faith—that in him: faith she 
be set in its highest elevation, and so. 
endeavours of all succeeding believe 
directed, raised, and quickened. Or 
mentioned as the matter of the promi 
he believed; and he refers to Gen. xv. 
shall thy seed be, as the stars of heav 
innumerable, so illustrious. This’ w 
which he believed, when it was counted 
him for righteousness, ». 6. And it 
servable that this particular instance” 
faith was against hope, against the su 


~ 


Br 


hy ¥ . * 
j suggestions of his unbelief. He had 
just before been concluding hardly that he 
should go childless, that one born in his 
ouse was his heir (v. 2, 3); and this unbe- 
lief was a foil to his faith, and bespeaks it a 
“Yelieving against hope. 2. Being not weak 
in faith, he considered not his own body, v. 
| 19. Observe, His own body was now dead 
_—become utterly unlikely to beget a child, 
| though the new life and vigour that God 
' gave him continued after Sarah was dead, 
witness his children by Keturah. When God 
intends some special blessing, some child of 
promise, for his people, he commonly puts a 
_ sentence of death upon the blessing itself, 
_ and upon all the ways that lead to it. Joseph 
| must be enslaved and imprisoned before he 
be advanced. But Abraham did not consider 
this, ob carevonos—he did not dwell in his 
thoughts upon it. He said indeed, Shall a 
_ child be born to him that is a hundred years 
_ old? Gen. xvii. 17. But that was the lan- 
_ guage of his admiration and his desire to be 
| further satisfied, not of his doubting and 
| distrust; his faith passed by that considera- 
| tion, and thought of nothing but the faith- 
fulness of the promise, with the contemplation 
whereof he was swallowed up, and this kept 
up his faith. Being not weak in faith, he 
| considered not. It is mere weakness of faith 
| that makes a man lie poring upon the diffi- 
culties and seeming impossibilities that lie 
im the way of x promise. Though it may 
| seem to be the wisdom and policy of carnal 
| reason, yet it is the weakness of faith, to 
| look into the bottom of all the difficulties 
| that arise against the promise. 3. He stag- 
gered not at the promise of God through un- 
_ belief (v. 20), and he terefore staggered not 
because he considered not the frowns and 
discouragements of second causes; ov die- 
_«pi8n—he disputed not ; he did not hold any 
self-consultation about it, did not take time 
_ to consider whether he should close with it 
_ or no, did not hesitate nor stumble at it, but 
_ by a resolute and peremptory act of his soul, 
with a holy boldness, ventured all upon the 
promise. He took it not for a point that 
would admit of argument or debate, but 
_presently determined it as a ruled case, did 
mot at all hang in suspense about it: he 
_ staggered not through unbelief. Unbelief is 
_ at the bottom of all our staggerings at God’s 
promi It is not the promise that fails, 
but our faith that fails when we stagger. 4. 
He was strong in faith, giving glory to God, 
évedvvaywOn—he was strengthened in faith, 
his faith got ground hy exercise —crescit 
eundo. ‘Though weak faith shall not he re- 
ected, the bruised reed not broken, the 
“smoking flax not quenched, yet strong faith 
hall be commended and honoured. The 
trength of his faith appeared in the victory 
won over his fears. And hereby he gave 
ory to God; for, as unbelief’ dishonours 
d by making him a liar (1 John v. 10), so 
a — God by setting to its seal that 


eee Oe 


4 _ ay en 

_ The case of Abraham. 
he is true, John iii. 33. Abraham’s fazth 
gave God the glory of his wisdom, power 
holiness, goodness, and especially of his 
faithfulness, resting upon the word that he 
had spoken. Among men we say, “ He that 
trusts another, gives him credit, and honours 
him by taking his word;” thus Abrahan 
gave glory to God by trusting him. Wo 
never hear our Lord Jesus commending any 
thing so much as great faith (Matt. viii. 10 
and xy. 23): therefore God gives honour to 
faith, great faith, because faith, great faith, 
gives honour to God. 5. He was fully per- 
suaded that what God had promised he was 
able to perform, zdnpopopncic—was carried 
on with the greatest confidence and assurance ; 
it is a metaphor taken from ships that come 
into the harbour with full sail. Abraham 
saw the storms of doubts, and fears, and 
temptations likely to rise against the promise, 
upon which many a one would have shrunk 
back, and lain by for fairer days, and waited 
a smiling gale of sense and reason. But 
Abraham, having taken God for his pilot, 
and the promise for his card and compass, 
resolves to weather his point, and like a bold 
adventurer sets up all his sails, breaks 
through all the difficulties, regards neither 
winds nor clouds, but trusts to the strength 
of his bottom and the wisdom and faithful- 
ness of his pilot, and bravely makes to the 
harbour, and comes home an unspeakable 
gainer. Such was his full persuasion, and 
it was built on the omnipotence of God: He 
was able. Our waverings rise mainly from 
our distrust of the divine power; and there- 
fore to fix us it is requisite we believe not 
only that he is faithful, but that he is able, 
that hath promised. And therefore it was 
imputed to him for righteousness, v. 22. Be- 
cause with such a confidence he ventured 
his all in the divine promise, God graciously 
accepted him, and not only answered, but 
out-did, his expectation. This way of gio- 
rifying God by a firm reliance on his Bare’ 
promise was so very agreeable to God’s de- 
sign, and so very conducive to his honour, 
that he graciously accepted it as a righteous- 
ness, and justified him, though there was not 
that in the thing itself which could merit 
such an acceptance. This shows why faith 
is chosen to be the prime condition of our 
justification, because it is a grace that of all 
others gives glory to God. 

23 Now it was not written for his 
sake alone, that it was imputed to 
him; 24 But for us also, to whom 
it shall be imputed, if we believe on 
him that raised up Jesus our Lord. 
from the dead; 25 Who was deli- 
vered for our offences, and was raised 
again for our justification. 


In the close of the chapter, he applies all 
to us;.and, having abundantly proved that 
Abraham was justified by faith, he here 


Justification and its effects 


concludes that his justification was to be the 
pattern or sampler of ours: It was not writ- 
ten for his sake aloné. It was not intended 
only for an historical commendation of Abra~ 
ham, or a relation of something peculiar to 
him (as some antipedobaptists will needs 
understand that circumcision was a seal of 
the righteousness of the faith (v. 11), only to 
Abraham himself, and no other); no, the 
scripture did not intend hereby to describe 
some singular way of justification that be- 
longed to Abraham as his prerogative. The 
accounts we have of the Old-Testament saints 
were not intended for histories only, barely 
to inform and divert us, but for precedents 
to direct us, for ensamples (1 Cor, x. 11) for 
our learning, ch. xv. 4. And this particu- 
larly concerning Abraham was written for 
us also, to assure us what that righteousness 
is which God requireth and accepteth to our 
salvation,—for us also, that are mean and 
vile, that come so far short of Abraham in 
privileges and performances, us Gentiles as 
well as the Jews, for the blessing of Abraham 
comes upon the Gentiles through Christ,— 
for us on whom the ends of the world are 
come, as well as for the patriarchs; for the 
grace of God is the same yesterday, to-day, 
and for ever. His application of it is but 
short. Only we may observe, 

I. Our common privilege ; it shall be im- 
puted to us, that is, righteousness shall. The 
gospel way of justification is by an imputed 
righteousness, pédXe AoyiecSar—it shall be 
imputed; he uses a future verb, to signify 
the continuation of this mercy in the church, 
that as it is the same now so it will be while 
God has a church in the world, and there 
are any of the children of men to. be justi- 
fied ; for there is a fountain opened that is 
inexhaustible. 

II. Our common duty, the condition of 
this privilege, and that is believing. The 
proper object of this believing is a divine 
revelation. ‘The revelation to Abraham was 
concerning a Christ to come; the revelation 
to us is concerning a Christ already come, 
which difference in the revelation does not 
alter the case. Abraham believed the power 
of God in raising up an Isaac from the dead 
womb of Sarah; we are to believe the same 
power exerted in a higher instance, the re- 
surrection of Christ from the dead. The 
resurrection of Isaac was in a figure (Heb. 
xi. 19); the resurrection of Christ was real. 
Now we aré to believe on him that raised up 
Christ ; not only believe his power, that he 
could do it, but depend upon his grace in 
raising up Christ as our surety; so he ex- 
plains it, v. 25, where we have a brief account 
of the meaning of Christ’s death and resur- 
rection, which are the two main hinges on 
whick the door of salvation turns. 
was delivered for our offences. 


as a sacrifice for sin. He died indeed as a 
walefacter, because he died for sin; but it 


ROMANS. 


1. He 
God the Fa-| the guilt, and so makes w: fo eer : 
ther delivered him, he delivered up himself; such are the benignity al gs hee of G 


was not his own sin, but the sins of the 
ple. He died to make atonement fo 
sins, to expiate our guilt, to satisfy divi 
justice. 2. He was raised wa our ju: 
tification, for the perfecting and completing 
of our justification. By the merit of t 
death he paid our debt, in his resurrection” 
he took out our acquittance. When he 
was buried he lay a prisoner in execution for 
our debt, which as a surety he had under- 
taken to pay; on the third day an angel 
sent to roll away the stone, and so to dis- 
charge the prisoner, which was the g ; 
assurance possible that divine justice was 
satisfied, the debt paid, or else’ he wot 
never have released the prisoner: and there- 
fore the apostle puts a special emphasis on 
Christ’s resurrection; it is Christ that di 
yea, rather, that has risen again, ch. viii. 
So that upon the whole matter it is ; 
evident that we are not justified by the ment 
of our own works, but by a fiducial obedi. 
ential dependence upon Jesus Christ and his 
righteousness, as the condition on our patt 
of our right to impunity and salvation, which 
was the truth that Paulin this and the fore 
going chapter had been fixing as the great 
spring and foundation of all our comfort. 
CHAP. V. 
The apostle, having made good his pointyand fully proved j ‘atio 
de aorta rv SE tect eet 1 He thoes ta Tatu Sr if 
eation, ver. 1—5. HH. He shows the fountain and fou 


justification in the death of Jesus Christ, which he diseo 
at large in the rest of the cha ‘ 


apter. ; 
HEREFORE being justified by 
faith, we have peace with Go 
through our Lord Jesus Christ : 
By whom also we have access’ 
faith into this grace wherein we stand 
and rejoice in hope of the glory of 
God. 38 And not only pia 
glory in tribulations also: knowing 
that tribulation worketh patience ; 
And patience, experience; and expe= 
rience, hope: 5 And hope make 
not ashamed ; because the love of Go 
is shed abroad in our hearts by the 
Holy Ghost which is given unto us. 
The precious benefits and ‘privileges whi 
flow from justification are such as shou 
quicken us all to give diligence to make ii 
sure to ourselves that we are justified, at 
then to take the comfort it renders to us, an 
to do the duty it calls for from us. The fruit 
of this tree of life are exceedingly precio 
I. We have peace with God, v.1. Iti 
that breeds the quarrel between us and 
creates not only a strangeness, but an enn 
the holy righteous God cannot in honour be — 
at peace with a sinner while he continues um 
der the guilt of sin. Justification takes away 


5 
) 


F 


* 


ae 


| to man that, immediately upon the rei 
| of that obstacle, the peace is made. 


A 
Sry 
ao 


‘ 
’ 


id of God's arm and of his strength, 
are at peace, Isa. xxvii. 4,5. ‘There is 


‘in this peace than barely a cessation of 
mity, there is friendship and loving-kind- 
For God 3 is either he worst enemy or the 
stfriend. Abraham, being justified by faith, 
s called the friend of God (Jam. li. 23), 
which was his honour, but not his peculiar 
honour: Christ has called his discip)-s friends, 
john xv. 13—15. And surely a mas needs 
‘no more to make him happy than to have God 
is friend! But this is through our Lord 
Christ—through him as the great. peace- 
er, the Mediator between God and man, 
th hat blessed Day’s-man that has laid his hand 
upon us both. Adam, in mnocency, had 
ace with God immediately ; there needed no 
h mediaf<;. But to guilty sinful. man it 
S avery e.eadful thing to think of God out 
‘of Christ ; 2=he is our peace, Eph. ii. 14, not 
nly the maker, but the matter and maintainer, 
F our peace, Col. i. 20. 
IL We have aecess by faith into this yrace 
wherein we stand, v.2. This is a further pri- 
vilege, not only peace, but grace, that is, this 
wour. Observe, 1. The saints’ happy state. 
[t is a state of grace, God’s loving-kindness to 
eal our conformity to God; he that hath 
’s love and God’s likeness is in a state of 
Now into this grace we have access 
ovaywyiv—er introduction, which implies 
hat we were not born in this state; we are: 
y nature children of wrath, and the carnal 
sind. is enmity against God; but we are 
Drought into it. We could not have got into 
it of ourselves, nor have conquered the diffi- 
culties m the way, but we have amanuduction, 
leadmg by the hand,—are led into it as 
jind, or lame, or weak people are led,—are 
atroduced as pardoned offenders,—are in- 
duced by some favourite at court to kiss 
king’s hand, as strangers, that are to have 
nee, are conducted. MNpocaywyny éoyy- 
v—We havehad access. He speaks of those 
h have been already brought out of a state 
ature into a state of grace. Paul, in his 
aversion, had this access; then he was made 
gh. Barnabas introduced him to the apos- 
Ie ss (Acts ix. 27), and there were others that 
id him by the hand to Damascus (v. 8), but it 
s Christ that introduced and led him by the 
ad into this grace. By whom we have 
s by faith. By Christ as the author and 
cipal agent, by faith as the means of this 
ss. Not by Christ in consideration of 
y merit or desert of ours, but in consider- 
on of our believing dependence upon him 
d resignation of ourselyesto him. 2. Their 
ppy standing in this state: Wherein we 
@. Not only wherein we are, but wherein 
Stand, a posture that denotes our discharge 
m guilt; we stand in the judgment (Ps. i. 5), 
ot cast, as convicted criminals, but our dig- 
ty and honour secured, not thrown to the 
nd, as abjects. The ‘phrase denotes also 
progress; while we stand, we are going. 
2 must fot lie down, as if we had already 
VOL. ™ 


CHAP. Vv. 


= 


ei ee ee ; 

Fy eeneaiinae passe sts -cffects 
a stand as those that are pressing 
forward, stamd as servants attending on 
Christ our master. The phrase denotes, 
further, our perseverance: we stand firmly 
and safely, upheld by the power of God; 
stand as soldiers stand, that keep their ground, 
not. borne down by the power of the enemy. 
It denotes not only our admission to, but our 
confirmation in, the favour of God. It is not 
in the court of heaven as in earthly courts, 
where high places are slippery places: but 
we stand in ahumble confidence of this very 
thing that he who has begun the good worn will 
perform it, Phil. i. 6. 

ill. We rejoice. in hope of the glory 
of God. Besides the happiness in hand, 
there is a happiness in hope, the glory 
of God, the glory which God will put 
upon the saints in heav en, glory which will 
consist in the vision and fruition of God. 
1. Those, and those only, that have access 
by faith into the grace of God now may hope 
for the glory of God hereafter. There 1s no 
good hope of glory but what is founded m 
grace; grace is glory begun, the earnest and 
assurance of glory. He will give grace and 
glory, Ps. Ixxxiv. 11. 2. Those who hope 
for the glory of God hereafter have enough 
to rejoice in now. It is the duty of those 
that hope for heaven to rejeice in that nope. 

IV. Weglory in tribulations also ; not oniy 
notwithstanding our tribulations (these do not 
hinder our rejoicing in hope of the glory 
of God), but.even in our tribulations, as they 
are working for us the weight of ‘glory, 2 
Cor. iv. 17. Observe, W hat a growing in- 
creasing happiness the happiness of the 
saintsis: Not onlyso. One would think such 
peace, such grace, such glory, and sucha joy 
in hope of it, were more than such poor un- 
deserving creatures as we are could pretend 
to; and yet it is not only so: there are more 
instances of our happiness—we glory in 
tribulations also, especially tribulations for 
righteousness’ sake, which seemed the greatest 
objection against the saints’ happiness, where- 
as really their happiness did not only consist 
with, but take rise from, those tnbulations. 
They rejoiced that they were counted worthy 
to suffer, Acts v. 41. This being the hardest 
point, he sets himself to. show the grounds 
and reasons of it. How come we to glory 
in tribulations? Why, because tribulations, 
by a.chain of causes, greatly befriend hope, 
whicn he shows in the method of its influence. 
1. Tribulation werketh patience, not in and 
of itself, but the powerful grace of God 
working in and with the tribulation. It 
proves, and by proving improves, patience, 
as parts and gifts increase by exereise. It is 
not the efficient cause, but yields the oc- 
casion, as steel is hardened by the fire. See 
how God brings meat out of the eater, and 
sweetness out of the strong. That which 
worketh patience is matter of joy; for patience 
does us more good than tribulations can ¢ 
us hurt. Tribulation in itseif worketh im- 

D 


ot AP OPEL EDM Gee EIR ey ye » 


es 


é 
Y 
. 


25m EEA O 
72 4 


el eee 
> 


ee 


Justification and its effects. 


patience ; but, as it is sanctified to the saints, 
it worketh patience. 2. Patience experience, 
v.4. It works an experience of God, and the 
songs he gives in the night; the patient 
sufferers have the greatest experience of the 
divine consolations, which abound as afflic- 
tions abound. It works an experience of 
ourselves. It is by tribulation that we make 
an experiment of our own sincerity, and 
therefore such tribulations are called trials. 
It works, doxiyv—an approbation, as he is 
approved that has passed the test. Thus 
Job’s tribulation wrought patience, and that 
patience produced an approbation, that still 
he holds fast his integrity, Job ii. 3. 3. Ex- 
perience hope. He who, being thus tried, 
comes forth as gold, will thereby be en- 
couraged to hope. This experiment, or ap- 
probation, is not so much the ground, as the 
evidence, of our hope, and a special friend 
~to it. Experience of God is a prop to our 
hope; he that hath delivered doth and will. 
Experience of ourselves helps to evidence our 
sincerity. 4. This hope maketh not ashamed ; 
that is, it is a hope that will not deceive us. 
Nothing confounds more than disappoint- 
ment. Everlasting shame and confusion 
will be caused by the perishing of the ex- 
pectation of the wicked, but the hope of the 
righteous shall be gladness, Prov. x. 28. See 
Ps. xxii. 5; Ixxi. 1. Or, It maketh not 
ashamed of our sufferings. Though we are 
counted as the offscouring of all things, and 
trodden under foot as the mire in the streets, 
yet, having hopes of glory, we are not 
ashamed of these sufferings, It is in a good 
cause, for a good Master, and in good hope; 
and therefore we are not ashamed. We will 
never think ourselves disparaged by suffer- 
ings that are likely to end so well. Because 
the love of God is shed abroad. This hope 
will not disappoint us, because it is sealed 
with the Holy Spirit asa Spirit of love. It 
is the gracious work of the blessed Spirit to 
shed abroad the love of God in the hearts of 
all the saints. -The love of God, that is, the 
sense of God’s love to us, drawing out love 
in us to him again. Or, The great effects of 
his love: (1.) Special grace; and, (2.) The 
pleasant gust or sense of it. It is shed abroad, 
as sweet ointment, perfuming the soul, as rain 
watering it and making it fruitful. The 
ground of all our comfort and holiness, and 
perseverance in both, is laid in the shedding 
abroad of the love of God in our hearts ; it is 
this which constrains us, 2 Cor. v.14. Thus 
are we drawn and held by the bonds of love. 
Sense of God’s love to us will make us not 
ashamed, either of our hope in him “or our 
sufferings for him. 


6 For when we were yet without 
trength, in due time Christ died for 
the ungodly. 7 For scarcely for a 
righteous man will one die: jet per- 
adventure for a good man some would 


ROMANS. _ 


he a 


* ae 


even dare to die. | 
mendeth his love toward us 
while we were yet sinners, Christ di 
for us. 9 Much more then, bein 
now justified by his blood, we shall 
be saved from wrath through him, 
10 For if, when we were enemies, wi 
were reconciled to God by the death 
of his Son, much more, being recon- 
ciled, we shall be saved by his life 
11 And not only so, but we also je 
in God through our Lord Jesus 
Christ, by whom we have now re. 
ceived the atonement. 12 Where- 
fore, as by one man sin tered into 
the world, and death by‘sin; and so 
death passed upon all men, for that | 
all have sinned: 13 (For until the 
law sin was in the world: but sin is 
not imputed when there is no law 
14 Nevertheless death reigned from 
Adam to Moses, even over them tha’ 
had not sinned after the similitude of 
Adam’s transgression, who is the 
figure of him that was to come. 
But not as the offence, so also zs the 
free gift. For if through the offen 

of one many be dead, much more the 
grace of God, and the gift by g 

which is by one man, Jesus Ch 
hath abounded unto many. 16 Ant 
not as 7 was by one that sinned, 
as the gift: for the judgment was by 
one to condemnation, but the free 
gift is of many offences unto justifi 
cation. 17 For if by one man’s 
offence death reigned by one; muel 
more they which receive abundance 
of grace and of the gift of righteous 
ness shall reign in life by oné, Jesu 
Christ:) 18 Therefore as by the 
offence of one judgment came upoi 

all men to condemnation ; even sob 
the righteousness of one the free gif 
came upon all men unto justification 
of life. 19 For as by one man’s dis 
obedience many were made sinner 
so by the obedience of one shall m 
be made righteous. . 20 More 
the law entered, that the off 
might abound. But where sin 
abounded, grace did much more 
abound: 21 That as sin hath 
reigned unto death, even so migh 
grace reign through rightcousnes 


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sus Christ 


ms 
ae 


nal life b 


y Je 


e apostle here describes the fountain 
md foundation of justification, laid in the 
ath of the Lord Jesus. The streams are 
y sweet, but, if you run them up to the 
ing-head, you will find it to be Christ’s 
dying for us; it is in the precious stream of 
Christ’s blood that all these privileges come 
Bowing to us: and therefore he enlarges 
upon this instance of the love of God which 
is shed abroad. Three things he takes notice 
of for the explication and illustration of this 
doctrine: — 1. The persons he died for, 
.6—8. 2. The precious fruits of his death, 
*.9—11. 3. The parallel he runs between the 
communication of sin and death by the first 
Adam and of righteousness and life by the 
second Adam, v. 12, to the end. 
_ I. The character we were under when 
Christ died for us. 
‘1. We were without strength (v. 6), ina sad 
ondition ; and, which is worse, altogether 
“nable to help ourselves out of that condition 
-lost, and no visible way open for our re- 
?oyvery—our condition deplorable, and in a 
fmanner desperate; and therefore our salva- 
ion is here said to come in due time. God’s 
time to help and save is when those that are 
to be saved are without strength, that his 
Own power and grace may be the more 
pagnified, Deut. xxxii.36. It is the manner 
if God to help at adead lift, 
| 2. He died for the ungodly ; not only help- 
$ creatures, and therefore likely to perish, 
guilty sinful creatures, and therefore de- 
ng to ; erish ; not only mean and worth- 
, but vile and obnoxious, unworthy of 
(such favour with the hoiy God. Being un- 
| godly, they had need of one to die for them, 
satisfy for guilt, and to bring ina righteous- 
This he illustrates (v. 7, 8) as an un- 
alleled instance of love; herein God's 
ughts and ways were above ours.. Compare 
Yohn xv. 13, 14, Greater love has no man. 
1.) One would hardly die for a righteous 
an, that is, an innocent man, one that is 
ustly condemned; every body will pity 
h a one, but few will put such a value 
m his life as either to hazard, or much 
to deposit, their own in his stead.” (2.) It 
be, one might perhaps be persuaded to 
or a good man, that is, a useful man, 
is more than barely a righteous man. 
that are good themselves yet do but 
good to others; but those that are 
ul commonly get themselves well be- 
, and meet with some that in a case of 
essity would venture to be their avrmpuxoi 
pould engage life for life, would be their 
, body for body. Paul was, in this sense, 
Avery good man, one that was very useful, 
and he mei with some that for his life laid 
-their awn necks, ch. xvi. 4. And yet 
ve how he qualifies this: it is but some 
would do so, and it is a daring act if 


» 


wor. ee 


See —~* ee es 


4 fee The first and the second Adam. 
they do it, it must be some bold venturing 
soul ; and, after all, it is but a peradverture 
(3.) But Christ died for sinners (v. 8), 
neither righteous nor good; not only such 
as were useless, but such as were guilty and 
obnoxious ; not only such as there would be 
no loss of should they perish, but such whose 
destruction would greatly redound to the 
glory of God’s justice, being malefactors and 
criminals that ought to die. Some think he 
alludes to a common distinction the Jews 
had of their people into &*p"¥ —righteous 
oon—merciful (compare Isa. lvii. 1), and 
m’ywi—wicked.. Now herein God com- 
mended his love, rot only proved or evi- 
denced his love (he might have done that at 
a cheaper rate), but magnified it and made it 
illustrious. This circumstance did greatly 
magnify and advance his love, not only put 
it past dispute, but rendered it the object of 
the greatest wonder and admiration: “‘ Now 
my creatures shall see that I love them, I will 
give them such an instance of it as shail be 
without parallel.”” Commendeth his love, as 
merchants commend their goods when they 
would put them off. This commending of 
his love was in order to the shedding abroad 
of his love in our hearts by the Holy Ghost. 
He evinces his love in the most winning, 
affecting, endearing way imaginable. IWhile 
we were yet sinners, implying that we were not 
to be always sinners, there should be a 
change wrought; for he died to save us, not 
im our sins, but from our sins; but we were 
yet sinners when he died for us. (4.) Nay, 
which is more, we_were enemies (v. 10), not 
only malefactors, but traitors and rebels, in 
arms against the government ; the worst kind 
of malefactors and of all malefactors the most 
obnoxious. The carnal mind is not only an 
enemy to God, but enmity itself, ch. viil. 7 ; 
Col.i. 21. This enmity is a mutual enmity, 
God loathing the sinner, and the sinner 
loathing God, Zech: xi.8. And that for such 
as these Christ should die is such a mystery 
such a paradox, such an unprecedented in- 
stance of love, that it may well be our business 
to eternity to adore and wonder at it. This 
is a commendation of love indeed. Justly 
might he who had thus loved us make it one 
of the laws of his kingdom that we should 
love our enemies. 

If. The precious fruits of his death. 

1. Justification and reconciliation are the 
first and primary fruit of the death of Christ: 
We are justified by his blood (v. 9), reconciled 
by his death, v.10. Sin is pardoned, the 
sinner accepted as righteous, the quarrel 


taken up, the enmity slain, an end made of 


iniquity, and an everlasting rignteousness 
brought in. This is done, that is, Christ has 
done all that was requisite on his part to be 
done in order hereunto, and, immediately 
upon our believing, we are actually put into 
a state of justification and reconciliation. 
Justified by his blood. Our justification is 
ascribed to the hlood of Christ because with- 


e 


2a eer ee ih ies 


ROMANS. — 


The first aad second Adam. 
out blood there is no remission, Heb. ix. 22. 
The blood is the life, and that must go to 
make atonement: In all the propitiatory 
sacrifices, the sprinkling of the blood was of 
the essence of the sacrifice. It was the blood 
that made an atonement for the soul, Lev. 
xvii. 11. 

2. Hence results salvation from wrath: 
Saved from wrath. (v.9), saved by his life, 
v. 10. When that which hinders our: sal- 
vation is taken away, the salvation must 
needs follow. Nay, the argument holds very 
strongly ; if God justified and reconciled: us 
when we were enemies, and put himself to 
so much charge to do it, much more will he 
save.us when we are justified and reconciled, 
He that has done the greater, which is of 
enemies to make us friends, will certainly do 
the less, which is when we are friends to use 
us friendly and to be kind to us. And there- 
fore the apostle, once and again, speaks of it 
with a.much more. He that hath digged:so 
deep to lay the foundation will no doubt 
build upon that foundation—We shall be 
saved from wrath, from hell and damnation. 
It isthe wrath of God that is the fire of hell; 
the wrath to come, so it is called, 1 Thess. 
i. 10. The final justification and absolution 
of believers at the great day, together with 
the fitting and preparing of them for it, are 
the salvation from wrath here spoken of; it 
‘s the perfecting of the work of grace.—Re- 
eonciled by his death, saved by his life. His 
life here spoken of is not to be understood of 
his life in the flesh, but his. life in heaven, 
that life which ensued after his death. Com- 
pare ch. xiv. 9. He was dead, and is alive, 
Rev. i, 18. We are reconciled by Christ 
humbled, we are saved by Christ exalteu. 
The dying Jesus laid the foundation, in sa- 
tisfying for sin, and slaying the enmity, and 
so making us salvable; thus is the partition- 
wall broken-down, atonement made, and the 
attainder reversed; but it is the living Jesus 
that perfects the work : he lives to. make in- 
tercession, Heb. vii, 25. It is Christ, in his 
exaltation, that by his word and Spirit 
effectually calls, and changes, and reconciles 
us to God, is our Advocate with the Father, 
and so completes and consummates our sal- 
vation. Compare ch, iv. 25 and vill. 34. 
Christ dying was the testator, who bequeathed 
us the legacy; but Christ living is the ex- 
ecutor, who pays it. Now the arguing is very 
strong. He that puts himself to the charge 
of purchasing our salvation will not decline 
the trouble of applying it. 

3. All this produces, asa further privilege, 
ourjoy in God, v. 11. God is nowso far from 
being a terror to us that he is our joy, and our 
hope in the day of evil, Jer. xvii. 17. Weare 
reconciled and saved from wrath. Iniquity, 
blessed be God, shall not be our ruin. And not 
only so, there is more in it yet, a constant 
stream of favours; we not only go to heaven, 
but go to heaven triumphantly ; 3 not only get 
into the harbour, but come in with full sail: 


We joy in God, roti > 
wrath, but solacing ourseh 
and this through Jesus Ch 
Alpha and the Omega, the four 
and the top-stone of all our ¢ 
hopes—not only our-salvation, but our stre: 
and vur song ; and all this Cehich haga 
as a string he loved to be harping upon) | 
virtue of the atonement, for by him we C 
tians, we believers, have now, now in gosp 
times, or now in this life, received nn 
ment, which was. typified by the sac 
under the law, and is an earnest of our 
piness in heayen. True believers do by Jest 
Christ receive the atonement. Receivi 
atonement is our actual reconciliation t 
in justification, grounded upon os s 
faction. ‘To receive the atonement is, ( 
give ourconsent to the atonement, 
of, and agreeing to, those methods | hich 
finite Wisdom has taken of saving a 
world by the blood of a crucified Jesus, b ein 
willing and glad to be saved in a. _—- 
and upon gospel terms, (2,) To take t 
comfort of the atonement, which is the fo 
tain and the foundation of our joy ine Go 
Now we joy in God, now we do indeed rec 
the atonement, kavywpevor—glorying in 3 
God hath received the atonement (Matt 
17; xvii 5; xxvill, 2): if we but rece i 
the work is done. 
II. The parallel that the apostle runs b 
tween the communication of sin and d 
by the first Adam and of righteousness, @ 
life by the second Adam (v. 12, to the é 
which not only illustrates the. truth he is d 
coursing of, but tends very much to the co 
mending of the love of God and the con 
ing of the hearts of true believers, in she 
a correspondence between our fall z 
recovery, and not only alike, but am 
greater power in the second Adam tog 
us happy, than there was in the first to n 
us miserable. Now, for the opening of fl 
observe, 
1. A general truth laid down as t 
foundation of his discourse—that Ada 
a type of Christ (v. 14): Who is the 
him that was to come. Christ is t 
called the last Adam, 1 Cor. xv. 45. 
pare v. 22. In this ge was a 
Christ, that in the cove transactions | 
were between God and him, and in the 
sequent events of those transactions, AC 
wasa “blic person. ‘God dealt with 4 
and: «macted as such a one, as a con 
fathe and factor, root and repre 
and for all his posterity; so ide 
in that station, as agent ina 
said to have done in fim, and wile 
to him may be said to have been ae 
inhim, Thus Jesus Christ, the M 
acted as a public person, the head of all the 
elect, dealt with God for them, as their fat 
fector, root, and representative—died 
them, rose for them, entered within the | 
for them, did all for them. When A 


ray 


‘ 


mere, 


, we failed with him; when Christ per- 
med, he’ performed for us. ‘Thus was 
dam rizoc rod pétANovroc—the figure of him 
that was to come, to come to repair that 
reach which Adam had made. © 
2. A more particular explication of the 
araliel, in'which observe, 

_(1.) How Adam, as a public person, com- 
nicated sin.and death to all his posterity 
4p, 12): By one man sin entered. We see the 
world under a deluge of sin and death, full 
f iniquities and full of calamities. Now, it 
‘is worth while to enquire what is the spring 
‘that feeds it, and you will ‘find it to be the 
general corruption of nature; and at what 
gap it entered, and you will find it to have 
en Adath’s first sin. It was by one man, 
nd he the first man (for if any had been be- 
fore him they would have been free), that one 
an from whom,*as from the root, we all 
spring. [1.] By him sin entered. When 
God pronounced all very good (Gen. i. 31) 
re was no sin in the world; it was when 
Adam ate forbidden fruit that sin made its 
entry. Sin had before entered into the world 
f angels, when many of them revolted from 
ir allegiance and left their first estate ; but 
ever entered into the world of mankind 
Adam sinned. Then it entered as an 
aemy, to kill and destroy, as a thief, to rob 
and despoil; and a dismal éntry it was. 
en entered the guilt of Adam’s sin imputed 
posterity, and a general corruption and 
ravedness of nature. ’Eg’ g—for that 
‘we read it), rather in whom, all have sin- 
Sin entered into the world by Adam, 
in him we all sinned. As, 1 Cor. xv. 22, 
Adam all die; so here, in him all have 
ned ; for it is agreeable to the law of all 
ons that the acts of a public person be 
nted theirs whom they represent ; and 
it a whole body does every member of the 
ne body may be said todo. Now Adam 
ed thus as a public person, by the sove- 
ordination and appointment of God, and 

st that founded upon a natural necessity ; 
for God, “as the atithor of nature, had made 
is the law of nature, that man should be- 
ret in his own likeness, and so the other 


mon receptacle, the whole nature of man was 
osited, from him to flow down in a chan- 
tohis posterity ; for all mankind are made 
f one blood (Acts xvii. 26), so that according 
s this nature proves through his standing or 
before he puts it out of his hands, 
ingly it is propagated from him. 
therefore sinning and falling, the 
ire became guilty and corrupt, and is 
derived. Thus in him all have sinned. 
Death by sin, for death is the wages 
Sin, when it is finished, brings forth 
‘When sin came, of course death came 
. Death is here put for all that misery 
h is the due desert of sin, temporal, 
bual, eternal death. If Adam had not 


tures. In Adam therefore, as in a com-. 


i 
————————— a 


‘CHAP. V. . 


he had not died ; the threatening was, | 


j 


The first and second Adam, 


In the day thow eatest thou shall surety die, 
Gen. ii. 17. [8.] So death passed, that 
is, a sentence of death was passed, as upon a 
criminal, duj9ev—passed through all men, as 
an infectious disease passes through a town, 
so that none escape it. It is the universal 
fate, without exception: death passes upon 
all. There are common calamities incident 
to human life which do abundantly prove 
this. Death reigned, v. 14. He speaks of 
death as a mighty prince, and his monarchy 
the most absolute, universal, and lasting 
monarchy. None are exempted from its 
sceptre; it is a monarchy that will survive 
all other earthly rule, authority, and power, 
for it is the last enemy, 1 Cor. xv. 26. Those 
sons of Belial that will be subject to no other 
rule cannot avoid being subject to this. 
Now all this we may thank Adam ‘for; 
from him sin and death descend. Well 
may we say, as that good man, observing 
the change that a fit of sickness had made 
in his countenance, O Adam ! what hast thou 
done? | 

Further, to clear this, he shows that sin 
did not commence with the law of Mosés, 
but was in the world until, or before, that 
law; therefore that law of Moses is not the 
only rule of life, for there was a rule, and 
that rule was transgressed, before the law was 
given. It likewise intimates that we cannot 
be justified by our obedience to the law of 
Moses, any more than we were condemned 
by and for our disobedience to it. Sin was 
in the world before the law; witness Cain’s 
murder, the apostasy of the old world, the 
wickedness of Sodom. His inference hence 
is, Therefore there was a law; for sin 
is not imputed where there is no law. 0), it 
ginal sin is a want of conformity to, and | 
actual sin is a transgression of, the law 
of God: therefore all were under some law. 
His*proof of it is, Death reigned from Adam 
to Moses, v. 14. It is certain that death 
could not have reigned if sin had not set 
up the throne for him. This proves that 
sin was in the world before the law, and 
original sin, for death reigned over those that 
had not sinned any actual sin, that had not 
sinned after the similitude of Adam’s trans- 
gression, never sinned in their own persons 
as Adam did—which is to be understood of 
infants, that were never guilty of actual. sin, 
and yet died, because Adam’s sin was imputed 


tothem. his reign of death seems espe” / 


cially to refer to those violent and ektraordi- 
nary judgments which were long before 
Moses, as the deluge and the destruction of 
Sodom, which involved infants. It is a great 
proof of original sin that little children, who 
were never guilty of any actual transgression, 
are yet liable to very terrible diseases, 
casualties, and deaths, which could by no 
means be reconciled with the justice and 
righteousness of God if they were not charge- 
able with guilt, 

(2.) How, in correspondence to’ this, 


‘The influence o7 grace. 
Christ,.as a publ person, communicates 
righteousness and life to all true believers, 
who are his spiritual seed. ~ And-in this he 
showsnot only wherein the resemblance holds, 
but, ex, abundanti, wherein the communica- 
tion of grace and love by Christ goes beyond 
the communication of guilt and wrath by 
Adam. Observe, 

{1.] Wherein the resemblance~ holds. 
This is laid down most fully, v. 18, 19. 

First, By the offence and disobedience of one 
many were made sinners, and judgment came 
upon all men to condemnation. Here observe, 
1. That Adam’s sin was disobedience, dis- 
obedience to a plain and express command: 
and it was acommand oftrial. The thing he 
did was therefore evil because it was forbidden, 
and not otherwise; but this opened the door 
to other sins, though itself,seemingly small. 
2. That the malignity and poison of sin are 


very strong and spreading, else the guilt of 


Adam/’s sin would not have reached so far, 
nor have been so deep and long a stream. 
Who would think there should be so much 
evil in sin? 3. That by Adam’s sin many 
are made sinners: many, that is, all his 
posterity ; said to be many, in opposition 
to the one that offended. Made sinners, 
kateoraQnoav. It denotes the making of us 
such by a judicial act: we were cast as sin- 
ners by due course of law. 4, That judg- 
ment is come to condemnation upon all those 
that by Adam’s. disobedience were made sin- 
ners. Being convicted, we are condemned. 
All the race of mankind lie under a sentence, 
like an attaimder upon a family. There is 
judgment given and recorded: against us in 
the court of heaven; and, if the judgment be 
not reversed, we are likely to sink under it to 
eternity. 

Secondly, In like manner, by the righteous- 
ness and obedience of one (andthatone is Jesus 
Christ, the second Adam), are many made 
righteous, and so the free gift comes upon all. 
It is observable how the apostle inculcates 
this truth, and repeus it again and again, as 
a truth of very great consequence. Here ob- 
serve, 1. The nature of Christ’s righteous- 
ness, how it is brought in; it is by his obe- 
dience. The disobedience of the firs: Adam 
ruined us, the obedience of the second Adam 
saves us,—his obedience to the law of medi- 
ation, which was that he should fulfil all 
righteousness, and then make his soul an 
offering for sin.. By his obedience to this 
law he wrought out a righteousness for us, 
satisfied God’s justice, and so made way for 
us into his favour. 2. The fruit of it. 
(1.) There is a free gift come upon all men, 
that is, it is made and offered promiscuously 
to all. The salvation wrought is a common 
salvation ; the proposals are general, the ten- 
der free; whoever will may come, and take 
of these waters of life. This free gift is to 
all believers, upon their believing, wnto justi- 
fication of life. It is not only a justification 
that frees from death, but that entitles to life. 


ROMANS. 


(2.) Many shall be made le 
compared with one, or as many 
the election of grace, which, though bi 
few as they are scattered up and down int 
world, yet will be a great many when th 
come all together. Karacra0qcovra:—th 
shall be constituted righteous, as by 
patent. Now the antithesis between 
two, our ruin by Adam and our recovery b 
Christ, is obvious enough. ii 
(2.] Wherein the communication ¢ 
grace and love by Christ goes beyond the 
communication of guilt and wrath by Adam 
and this he shows, v. 15—17. It is designe 
for the magnifying of the riches of Christ’ 
love, and for the comfort and enco \ 
of believers, who, considering what a woun 
Adam’s sin has made, might begin to despa 
of a proportionable remedy... His expres 
are a little intricate, but this he seems to in 
tend :—First, If guilt and wrath be commu 
cated, much more shall grace and love; fr 
it is agreeable to the idea we have of the d 
vine goodness to suppose that he should b 
more ready to save upon an imputed right 
ousness than to meet upon an impute 
guilt: Much more the grace of God, and tl 
gift by grace. God’s goodness is, of all hi 
attributes, in a special:manner his glory, an 
it is that grace that-is the root (his favour 
us in Christ), and the gift is by grace. W 
know that God is rather inclined to show me 
cy; punishing is his strange work. Second 
If there was so much power and efficacy, 
it seems there was, in the sin of a man, wh 
was of the earth, earthy, to condemn u 
much more are there power and efficacy 
the righteousness and grace of Christ, 
is the Lord from heaven, to justify and sa 
us. The one man that saves us is 
Christ. Surely Adam: could not pro’ 
so strong a poison but Jesus Christ 
propagate as strong an antidote, and 
stronger. 3. It.is but the guilt of one sing’ 
offence of Adam’s that is laid to our chargé 
The judgment was t& ivdc ttc rardxpysa, by 01 
that is, by one offence, v. 16, 17, J 
But from Jesus Christ we receive and 
an abundance of grace, and of the gif 
righteousness. ‘The stream of grace ai 
righteousness is deeper and broader than 
stream of guilt; for this righteousness d 
not only take away the guilt of that o 
offence, but of many other offences, even 
all. God in Christ forgives all trespass 
Col. ii. 13. 4. By Adam’s sin death rei 
but by Christ’s righteousness there 
only a period put to the reign of deat 
believers are preferred to reign in life, 
In and by the righteousness of Chri: 
have not only a charter of pardon, 
patent of honour, are. not only freed fre 
our chains, but, like Joseph, advanced to | 
second chariot, and made unto our God kin 
and priests—not only pardoned, but 
ferred. See this observed, Rev. 1. 5, ¢ 


ag eme’ 


so MIN aia ed bag 

sntitled to, and instated in, more and 
eater privileges than we lost by the offence 
Adam. The plaster is wider than the 
und, and more healing than the wound is 
Hing RY 

_ IV. In the last two verses the apostle 
seems to anticipate an objection which is ex- 
essed, Gal. iii. 19, Wherefore then serveth 
e law? Answer, 1. The law entered that 
the offence might abound. Not to make sin 
tu abound the more in itself, otherwise than 
sin takes occasion by the commandment, 
t to discover the abounding sinfulness of 
The glass discovers the spots, but does 
cause them. When the commandment 
me into the world sin revived, as the 
etting of a clearer light into.a room dis- 
overs the dust and filth which were there 
yefore, but were not seen. It was like the 
arching of a wound, which is necessary to 
e cure. The offence, rd raparrwpa—that 
ence, the sin of Adam, the extending of 
he guilt of it to us, and the effect of the cor- 
iption in us, are the abounding of that 
‘offence which appeared upon the entry of 
e law. 2. That grace might much more 
ibound—that the terrors of the law might 
make gospel-comforts so much the sweeter. 
n abounded among the Jews; and, to those 
them that were converted to the faith of 
hrist, did not grace much more abound in 
he remitting of so much guilt and the sub- 
ing of so much corruption? The greater 
e strength of the enemy, the greater the 
honour of the conqueror. This abounding 
‘of grace he illustrates, v. 21. As the reign 
a tyrant and oppressor is a foil to set off 
e succeeding reign of a just and gentle 
ince and to make it the more illustrious, 
doth the reign of sin set off the reign of 
race. Sin reigned unto death ; it was.a cruel 
bloody reign. But grace reigns to life, eter- 
nal life, and this through righteousness, 
shteousness imputed to us for justification, 
planted in us for sanctification; and both 
y Jesus Christ our Lord, through the power 
d efficacy of Christ, the great prophet, 
t, and king, of his church. 

CHAP. VI. 


© apostle having at lange asserted, opened, and proved, the great 
joctrine of justification by faith, for fear lest any should suck 
ison out of that sweet Hower, and turn that grace of God into 
; antonness aud licentiousness, he, with a like zeal, copiousness 
_ of expression, and cogency of argument, presses the absolute ne- 
_essity of sanctification and a hvly life, as the inseparable fruit 

and companion of justification ; for, wherever Jesus Christ is 
jade of God unto any soul righteousness, he is made of God unto 
fiat soul sanctification, 1 Cor. i. 30. The water and the blood 
@ streaming together out of the pierced side of the dying 
» And what God hath thus joined together let not us dare 
ut asunder, 


HAT shall we say then? Shall 
we continue in sin, that grace 
nay abound? 2 God forbid. How 
Ul we, that are dead to sin, live any 
longer therein? 3 Know ye not, 
lat so many of us as were baptized 
Jesus Christ were baptized into 
death? 4 Therefore we ‘are 


ie 
) 
; 


has ib Hi aa 
Me . On sanetyfication 
buried with him by baptism into 
death: that like as Christ was raised 
up from the dead by the glory of the. 
Father, even so we also should walk. 
in newness of life. 5 For if we have 
been planted together in the likeness 
of his death, we shall be also in the 
likeness of hes resurrection: 6 Know-_ 
ing this, that our old man is crucified 
with him, that the body of sin might 
be destroyed, that “henceforth we 
should not serve sin. 7. For he that 
is dead is freed from sin. 8 Now if 
we be dead with Christ, we believe 
that we shall also live with him: 9% 
Knowing that Christ being raised 
from the dead dieth no more; death 
hath no more dominion over him. 
10 For in that he died, he died unto 
sin once: but in that he liveth, he 
liveth unto God. 11 Likewise reckon 
ye also yourselves to be dead indeed 
unto sin, but alive unto God through 
Jesus Christ our Lord. 12 Let not 
sin therefore reign in your mortal 
body, that ye should obey it in the 
lusts thereof. 13 Neither yield ye 
your members as instruwents of un- 
righteousness unto sin: but yield 
yourselves unto God, as those that 
are alive from the dead, and your 
members as instruments of rightevus- 
ness unto God. 14 For sin shal. 
not have dominion over you: for ye 
are not under the law, but under 
grace. 15 Whatthen? shall we sin, 
because we are not under the law, 
but under grace? God forbid. 16 
Know ye not, that to whom ye yield 
yourselves servants to obey, his ser- 
vants ye are to whom ye obey; whe- 
ther of sin unto death, or of obedience 
unto righteousness? 17 But God be 
thanked, that ye were the servants of 
sin, but ye have obeyed from the 
heart that form of doctrine which was 
delivered you. 18 Being then made 
free from sin, ye became the servants 
of righteousness. 19 I speak after 
the manner of men because of the 
infirmity of your flesh: for as ye 
have yielded your members servants 
to uncleanness and to iniquity unto 
iniquity ; even so now yield your 
members servants to righteousness 


Wnt Beara on Ey sea 3 a " 


7. Sas * io ne 


On sanctification, — 
unto holiness. 20 For when ye 
were the servants of sin, ye were free 
from righteousness. 
had ye then in those things whereof 
ye are now ashamed? for the end of 
those things is death. 22 But now 
being made free from sin, and become 
servants to God, ye have your fruit 
unto holiness, and the end everlast- 
ing life. 23 For the wages of sin is 
death ; but the ‘gift of God is eternal 
life through Jesus Christ our Lord. 


The apostle’s transition, which joins this 
discourse with the former, is observable - 
“* What shall we say then? v. 1. What use 
shall we make of this sweet and comfortable 
doctrine? Shall we do evil that good may 
come, as some say we do? ch. iii. 8. Shall 
we continue in sin that grace may abound ? 
Shall we hence take encouragement to sin 
with so much the more boldness, because the 
more sin we commit the more will the grace 
of God be magnified in our pardon? Is this 
a use to be made of it? No, it is an abuse, 
and the apostle startles at the thought of it 
(v. 2): “ God forbid ; far be it from us to 
think such a thought” He entertains the 
objection as Christ did the devil’s blackest 
temptation (Matt. iv. 10): Get thee hence, 
Satan. Those opinions that give any counte- 
nance to sin, or open a door to practical im- 
moralities, how specious and plausible soever 
they be rendered, by the pretension of ad- 
vancing free grace, are to be rejected with 
the greatest abhorrence; for the truth as it 
is in Jesus is a truth according to godliness, 
Tit. 1: 1. The apostle is very full in pressing 
the necessity of holiness m this chapter, 
which may be reduced to two heads :—His 
exhortations to holiness, which show the na- 
ture of it; and his motives or arguments to 
enforce those exhortations, which show the 
necessity of it: 

I. For the first, we may hence observe the 
nature of sanctification, what it is, and 
wherein it consists. In general it has two 
things in it, mortification and vivification— 
dying to sin and hving to righteousness, 
elsewhere expressed by putting off the old 
man and putting on the new, ceasing to do 
evil and learning to do well. 

1. Mortification, putting off the old man; 
several ways this is expressed. (1.) We 
must live no longer in sin (v. 2), we must 
not be as we have been nor do as we have 
done. The time past of our life must suf- 
fice, 1 Peteriv. 3. Though there are none 
that live without sin, yet, blessed be God, 
there are those that do not live in sin, do 
nat live in it.as their element, do not make a 
trade of it: this is to be sanctified. (2.) The 
body of sin must be destroyed, v.6 The cor- 
ruption that dwelleth in us is the body of 
sit, consisting of many parts and inembers, 


ee, Ve i toa 


ROMANS. 


21 What fruit the aets of sin (this. ma 2 


al 
= aw 
rs oat 


” 


asia hody: ‘Vhis ie the # 
must be Jaid. We mu 


the influence of outward res 
inducements), but we must get 
habits and: inclinations weakened an 
stroyed; not only cast away the idols out 
the sanctuary, but th® idols of i iquity 
of the heart.—That henceforth we should 7 
serve sin. The actual transgression is ¢ 
tainly in a great measure prevented by 1 
crucifying and killing of the original eo 
ruption. Destroy the body of sin, and 
though there should be Canaanites rem 
in the land, yet the Israelites will not 
slaves to them.- It is the body of sin 
sways the sceptre, wields the iron rod; d 
stroy this, and the yoke is broken. ‘The di 
struction of Eglon the tyrant is the deli 
ance of oppressed Israel from the Moabite 
(3.) We must be dead indeed unto sin, v. 1 
As the death of the oppressor is a release, s 
much more is the death of the oppresset 
Job iii. 17, 18. Death brings a writ of e 
to the weary. Thus must we be dead to sit 
obey it, observe it, regard it, fulfil its will 
more than he that is dead doth his quond 
task-masters—be as indifferent to the ple 
sures and delights of sin as a man that” 
dying is to his former diversions. He th 
is dead is separated from his former com 
pany, converse, business, enjoyments, er 
ployments, is not what he was, does’ nt 
what he did, has not what he had. Dea 
makes a mighty change; such a change do 
sanctification make in the soul, it cuts offa 
correspondence with sin. _(4.) Sin must ni 
reign in our mortal bodies that we should 0 
a, v.12. ‘Though sin may remain as 
outlaw, though it may oppress*as a 
yet let it not reign as a king. 
make laws, nor preside in councils, nor con 
mand the militia; let it not be upperm 
the soul, so that we should obey it. Thou 
we may be sometimes overtaken and ove 
come by it, yet let us never be obedient to 
in the lusts thereof; let not sinful lusts be 
law to you, to which you would yield a cor 
senting obedience. In the lusts thereof—i 
raic émSupiatc abrov. It refers to the 
not to sin. Sin lies very much in the gi 
ing of the body, and humouring that. 
there is a reason implied in the phrase you 
mortal body ; because it is a mortal bi 
and hastening apace to the dust, therefor 
not sin reign in it. It was sin that mad 
bodies mortal, and therefore do not yiel 
obedience to such. an enemy. (5.) ‘We must 
not yield our members as mstruments ¢ w 
righteousness, v.13. The members 
body are made use of by the corrupt 7 
as tools, by which the wills of the flesh at 
fulfilled; but we must not consent to hi 
abuse. ‘The members of the body are fea 
fully and wonderfully made; itis a pzty th 
should be the devil’s tools of unrighte 
unto sin, instruments of the sinfula 


a 


22 tee" 7 
Lee 


at <40e 
TC ae < 


A 


pa > os 


3 vd 
Ate) 


to the ‘sinful dispositions. Un- 
ess is unto sin; the sinful acts 
n and strengthen the sinful habits; 
yne sin begets another; it is like the letting 
forth of water, therefore leave it before it be 
meddled with. The members of the body 
nay perhaps, through the prevalency of 
nptation, be forced to be instruments of 
; but do not yield them to be so, do not 
nsent to it. This is one branch of sancti- 
fication, the mortification of sin. 
_ 2. Vivification, or living to righteousness ; 
ind what is that? (1.) It is to walk in new- 
s of life, v.4. Newness of life supposes 
yness of heart, for out of the heart are the 
es of life, and there is no way tomake the 
stream sweet but by making the spring so. 
Walking, in scripture, is put for the course 
and tenour of the conversation, which must 
new. Walk by new rules, towards new 
mds, from new principles. Make a ‘new 
ice of the way. Choose new paths to 
alk in, new leaders to walk after, new com- 
ms to walk with. Old things should 
away, and all things become new. The 
n is what he was not, does what he did 
nc (2.) It is to be alive unto God through 
Jesus Christ our Lord; v.11. To converse 
ith God, to have a regard to him, a delight 
in him, a concern for him, the soul upon all 
occasions carried out towards him as towards 
in agreeable object, in which it takes a com- 
jlacency: this is to be alive to God. The 
ove of God reigning in the heart is the life 
pf the soul towards God. Anima est ubi 
mat, non ubi animat—The soul ts where it 
oves, rather than where tt lives. It is to have 
ections ana desires alive towards God. 
Dr, living (our life in the flesh) unto God, to 
honour and glory as our end, by his word 
will as our rule—in all our ways to ac- 
nowledge him, and to have our eyes ever 
wards him; this is to live unto God. 
Through Jesus Christ our Lord. Christ is 
: spiritual life; there is no living to God 
through him. He is the Mediator ; there 


not. 


nediation of the Lord Jesus. 


; through Christ as the head from whom 
receive vital influence ; through Christ as 
root by which we derive sap and nourish- 
, and so live. In living to God, Christ 
inall. (3.) It is to yield ourselves to 
l, as those that are alive from the dead, 
. The very life and being of holiness 
ie in the dedication of ourselves to the Lord, 
iving our own selves to the Lord, 2 Cor. viii. 
“Yield yourselves to him, not only as 
conquered yields to the conqueror, be- 

he can stand it out no longer; but as 
wife yields herself to her husband, to 
n her desire is, as the scholar yields 
to the teacher, the apprentice to his 


l 


CHAP VL 


fe 


Co, oe 


On sanctification. 
master, to be taught and ruled by him. Not 
yield your estates to him, but yield your- 
selves ; nothing less than your whole selves;” 
rapacrHoare tavrovc, accommodate vos ipsos 
Deo—accommodate yourselves to God; so 
Tremellius, from the Syriac. ‘‘ Not only sub- 
mit to him, but comply with him; not only 
present yourselves ‘to him once for all, but 
be always ready to serve him. Yield yourselves 
to him as wax to the seal, to take any im- 
pression, to be, and have, and do, what he 
pleases.” ‘When Paul said, Lord, what wilt 
thou have me'to do ? (Acts ix. 6) he was then 
yielded toGod. <As those that arealive from 
the dead. To yielda dead carease to a living 
God is not to please him, but to‘mock him: 
“ Yield yourselves as those thatare alive and 
good for something, a Living sacrifice, ‘ch. xii. 
1. The surest evidence of our spiritual life 
is the dedication of ourselves toGod. Tt bé- 
comes those that are alive from the dead (it 
may be understood of a death in-law), that 
sire justified and delivered from death, to give 
themselves to him that hath so redeemed 
them. (4.) It is to yield our members as 
instruments of righteousness to God. The 
members of our bodies, when withdrawn 
from the service of sin, are not to lie idle, 
but to be made use of in the service of God. 
When the strong man armed is dispossessed, 
let him whose right it is divide the spoils. 
‘Though the powers and faculties of the soul 
be the immediate subjects of holiness and 
righteousness, yet the members of the body 
are to be instruments; the body must be 
always ready to serve the scul in the service 
of God. Thus (v.19), “ Yield your members 
servants to righteousness unto holiness. Let 
them be under the conduct and at the com- 
mand of the righteous law of God, and that 
principle of inherent righteousness which 
the Spirit, as sanctifier, plants in the soul.” 
Righteousness unto holiness, which intimates 
growth, and progress, and ground obtained. 
As every sinful act confirms the sinful habit, 
and makes the nature more and more prone to 


i be no comfortable receivings from God, | sin (hence the members of a natural man are 

acceptable regards to God, but in and) here said to be servants to iniquity unto ini- 
rough Jesus Christ; no intercourse be-| guity—one sin makes the heart more disposed 
gen sinful souls and a holy God, but by) for another), so every gracious act confirms 
Through | the gracious habit: serving righteousness is 
as the author and maintainer of this| unto holiness; one duty fits us for another; 


and the more we do the more we may do fot 
God. Or serving righteousness, ti¢ ay:acpoy 
—as an evidence of sanctification. 

Ii. The motives or arguments here used 
to show the necessity of sanctification. There 
issuch an antipathy in our hearts by nature to 
holiness that it is no easy matter to bring 
them to submit to it: itis the Spirit’s work, 
who persuades by such inducements as these 
set home upon the soul. 

1. He argues from our sacramental con- 
formity to Jesus Christ. Our baptism, with 
the design and intention of it, carries in ita 
great reason why we saould die to sin, and 
live to righteousness. Thus we must im. 


pe Oe. ae es ee 


— 


On sanctification. 


prove our baptism as a bridle of restraint to 
keep us in from sin, as a spur of constraint 
to quicken us to duty. Observe this reasoning. 

Q.) In general, we are dead to sin, that is, 
in profession and in obligation. Our baptism 
signifies our cutting off from the kingdom 


. 


of sin. We profess to have no more todo 


with sin. Weare dead to sin bya participa- 
tion of virtue and power for the killing of it, 
and by our union with Christ and interest in 
him, in and by whom it is killed. All this 
is in vain if we persist in sin; we contradict 
a profession, violate an obligatioa, return to 
that to which we were dead, like walking 
ghosts, than which nothing is more unbecom- 
ing and absurd. For (v. 7) he that is dead is 
freed from sin; that is, he that is dead to it 
is freed from the rule and dominion of it, as 
the servant that is dead is freed from his 
master, Jobiii. 19. Now shall we be such 
fools as to return to that slavery from which 
we are discharged? When we are delivered 
out of Egypt, shall we talk of going back to 
it again ? 

(2.) In particular, being baptized into Jesus 
Christ, we were baptized into his death, v. 3. 
We were baptized «ic Xptorév—aunto Christ, 
as 1 Cor. x. 2, «i¢ Mwoyv—unto Moses. 
Baptism binds us to Christ, it binds us ap- 
prentice to Christ as our teacher, it is our 
allegiance to Christ as our sovereign. Baptism 
is externa ansa Christi—the external handle of 
Christ, by which Christ lays hold on men, and 
men offer themselves to Christ. Particularly, 
we were baptized into his death, into a par- 
ticipation of the privileges purchased by his 
death, and into an obligation both to comply 
with the design of his death, which was to re- 
deem us from all iniquity, and to conform to 
the pattern of his death, that, as Christ died 
for sin, so we should die to sin. This was the 
profession and promise of our baptism, and 
we do not do well if we do not answer this 
profession, and make good this promise. 

{1.] Our cenformity to the death of Christ 
obliges us to die unto sin; thereby we know 
the fellowship of his sufferings, Vhil. iii. 10. 
‘Thus we are here said to be planted together 
in the likeness of his death (v. 5), rp dpowwpare, 
not only a conformity, but a conformation, 
as the engrafted stock is planted together 
into the likeness of the shoot, of the nature 
of which it doth participate. Planting is in 
order to life and fruitfulness : we are planted 
in the vineyard ina likeness to Christ, which 
likeness we should evidence in sanctification. 
Our creed concerning Jesus Christ is, among 
other things, that he was crucified, dead, und 
duried ; now baptism is a sacramental con- 
formity to him in each of these, as the apostle 
here takes notice. First, Our old man is 
crucified with him, v.6. The death of the 
cross was a slow death; the body, after it was 
nailed to the cross, gave many a throe and 
many a struggle: but it was a sure death, 
long in expiring, but expired at last; such 
is the mortification of sin in believers. it 


ROMANS. a 


was a cursed death, G: 
a malefactor, devoted to ¢ 
accursed thing. Though it 
yet this must needs hasten it that 
man that is crucified; not in the prim 
strength, but decaying: that which 
old is ready to vanish away, Heb. viii 
Crucified with him—ovvecravpo3n, not 1 
spect of time, but in respect of causa 
The crucifying of Christ for us has an 
fluence upon the crucifying of sin in w 
Secondly, We are dead with Christ, v. | 
Christ was obedient to death: when he di 
we might be said to die with him, as o 
dying to sin is an act of conformity both | 
the design and to the example of Chris 
dying for sin. Baptism signifies and sea 
our union with Christ, our engrafting in 
Christ; so that we are dead with him, ar 
engaged to have no more to do with sin the 
he had. Thirdly, We are buried with hi 
by baptism, v. 4. Our conformity is cor 
plete. We are in profession quite cut 
from all commerce and communion with sij 
as those that are buried are quite cut 
from all the world; not only not of the liv in 
but no more among the living, have nothir 
more to do with them. Thus must we 
as Christ was, separate from sin and sinnet 
We are buried, namely, in profession an 
obligation: we profess to be so, and w 
are bound to be so: it was our convenal 
and engagement in baptism; we are seale 
to be the Lord’s, therefore to be cut ¢ 
from sin. Why this burying in baptis 
should so much as allude to any custo 
of dipping under water in baptism, af 
more than our baptismal crucifixion at 
death should have any such reference 
I confess I cannot see. It is plain that it 
not the sign, but the thing signified, 1 
baptism, that the apostle here calls bei 
buried with Christ, and the expressi 
burying alludes to Christ’s burial. As 
was buried, that he might rise again to am 
and more heavenly life, so we are in baptis 
buried, that is, cut off from the life of sin, th 
we may rise again to anew life of faithandlo 
[2.] Our conformity to the res 
of Christ obliges us to rise again to n 
of life. This is the power of his res 
which Paul was so desirous to know, Pl 
iii. 10. Christ was raised up from the de 
by the glory of the Father, that is, t the 
power of the Father. The power of God” 
his glory; it is glorious power, Col. i. 
Now in baptism we are obliged to confor 
to that pattern, to be planted in the likene 
of his resurrection (v. 5), to live with him, 
8. See Col. ii. 12. Conversion is the first 
resurrection from the death of sin to the life” 
of righteousness; and this, resurrection 1 
conformable to Christ’s resurrection. ‘Th 
conformity of the saints to the resw 
of Christ seems to be intimated in the risi 
of so many of the bodies of the 
which, though mentioned before by 


ee in ee 
, is supposed to have been concomitant 
. Christ’s resurrection, Matt. xxvii. 52. 
have all risen with Christ. In two 
ings we must conform to the resurrection 
of Christ :—First, He rose to die no more, 
v. 9. We read of many others that were 
aised from the dead, but they rose to die 
n. But, when Christ rose, he rose to 
die no more; therefore he left his grave- 
slothes behind him, whereas Lazarus, who 
‘was to die again, brought them out with him, 
as one that should have occasion to use them 
again: but over Christ death has no more 
dominion ; he was dead indeed, but he is 
ive, and so alive that he lives for evermore, 
ey. i. 18. Thus we must rise from the 


grave of sin never again to return to it, nor 
to have any more fellowship with the works 
of darkness, having quitted that grave, that 
Tand of darkness as darkness itself. Second- 


ly, He rose to live unto God (v. 10), to live 
a heavenly life, to receive that glory which 
set before him. Others that were raised 
‘from the dead returned to the same life in 
every respect which they had before lived ; 
but so did not Christ- he rose again to leave 
the world. Now I am no more in the world, 
John xiii. 1; xvii. 11. He rose to live to 
God, that is, to intercede and rule, and all 
the glory of the Father. Thus must we 
e to live to God: this is what he calls 
newness of life (v. 4), to live from other prin- 
ciples by other rules, with other aims, than 
we have done. A life devoted to God is a 
new life; before, ‘self was the chief and 
highest end, but now.God. To live indeed 
is to live to God, with our eyes ever towards 
m, making him the centre of all our ac- 
ns. 
2. He argues from the precious promises 
d privileges of the new covenant, v. 14. 
might be objected that we cannot conquer 
d subdue sin, it is unavoidably too hard 
us: “No,” says he, “you wrestle with 
“an enemy that may be dealt with and sub- 
dued, if you will but keep your ground and 
d to your arms; it is an enemy that is 
eady foiled and baffled; there is strength 
d up in the covenant of grace for your 
stance, if you will but use it. Sin shall 
have dominion.” God’s promises to us 
more powerful and effectual for the mor- 
ng of sin than-our promises to God. Sin 
ay struggle in a believer, and may create 
im a great deal of trouble, but it shall 
have dominion; it may vex him, but 
not rule over him. For we are not un- 
er the law, but under grace, not under the 
of sin and death, but under the law of 
spirit of life, which is in Christ Jesus: 
e actuated by other principles than we 
e been: new lords, new laws. Or, not 
ider the covenant of works, which requires 
k, and gives no straw, which condemns 
m the least failure, which runs thus, “‘ Do 
, and live; do it not, and die;” but un- 
| ter the covenant of grace, which accepts 


TIS 4 
‘CHAP. 


olblis in ui ll —P ae) ee =. al. lial a 


ea ee ee ; 

ve” On sanctification. 
sincerity as our gospel perfection, which re- 
quires nothing but what it promises strength 
to perform, which is herein well ordered, 
that every transgression in the covenant does 
not put us out of covenant, and especially 
that it does not leave our salvation in our 
own keeping, but lays it up in the hands of 
the Mediator, who undertakes for us that 
sin shall not havedominion over us, who hath 
himself condemned it, and will destroy it; 
so that, if we pursue the victory, we shall 
come off more than conquerors. © Christ 
rules by the golden sceptre of grace, and he 
will not let sin have dominion over those 
that are willing subjects to that rule. This 
is a very comfortable word to all true be- 
lievers. If we were under the law, we were 
undone, for the law curses every one that 
continues not in every thing; but we are 
under grace, grace which accepts the willing 
mind, which is not extreme to mark what we 
do amiss, which leaves room for repentance, 
which promises pardon upon repentance; 
and what can be to an ingenuous mind a 
stronger motive than this to have nothing to 
do with sin? Shall we sin against so much 
goodness, abuse such love? Some perhaps 
might suck poison out of this flower, and dis- 
ingenuously use this as an encouragement to 
sin. See how the apostle starts at such a 
thought (v. 15): Shall we sin because we are 
not under the law, but under grace ? God for- 
bid. What can be more black and ill-na- 
tured than from a friend’s extraordinary ex- 
pressions of kindness and good-will to take 
occasion to affront and offend him? Tospurn 
at such bowels, to spit in the face of such 
love, is that which, between man and man, 
all the world would cry out shame on. 

3. He argues from the evidence that this 
will be of our state, making for us, or against 
us (v. 16): To whom you yield yourselves ser- 
vants to obey, his servants you are. All the — 
children of men are either the servants of 
God, or the servants of sin; these are the 
two families. Now, if we would know to 


which of these families we belong, we must 


enquire to which of these masters we yield 
obedience. Our obeying the laws of sin will 
be an evidence against us that we belong to 
that family on which death is entailed. As, 
on the contrary, our obeying the laws of 
Christ will evidence our relation to Christ’s 
family. 

4. He argues from their former sinfulness, 
v. 17—21, where we may observe, 

(1.) What they had been and done for- 
merly. We have need to be often reminded 
of our former state. Paul frequentiy remem- 
bers it concerning himself, and those to whom 
he writes. [1.] You were the servants of sin. 
Those that are now the servants of God would 
do well to remember the time when they were 
the servants of sin, to keep them humble, pe- 
nitent, and watchful, and to quicken them in 
the service of God. Itis a reproach to the 
service of sin that so. many thousands havs 


es a oe av. Lie it) 5 eee ? 
ae Tas, ts te Oe 


, On sanctification. 


.. quitted the-service, and shaken off the yoke ; 
and never any that sincerely deserted it, and 
gave up themselves to the service of ‘God, 
have returned to the former drudgery. “ God 
be thanked that you were so, that is, that 
though you were ‘so, yet you have obeyed. 
You were so; God be thanked that we can 
speak of it as a thing past: you were so, but 
you are not nowso. Nay, your having’been 
so formerly tends much to the magnifying 
of divine mercy and grace in the happy 
change. God be thanked that the former 
sinfulness is such a foil and such a ‘spur to 
your present holiness.”’ [2.] You have yielded 
your members servants to uncleanness, and to 
iniquity unto iniquity, v.19. It is the misery 
of a sinful state that the body is made a 
drudge to sin, than which there could not be 
a baser or a harder slavery, like that of the 
prodigal that was sent into the fields to feed 
swine. You have yielded. Sinners are vo- 
luntary in the service of sin. The devil could 
not force them into the service, if they did 
not yield themselves to it. ‘This will justify 
God in the ruin of sinners, that they sold 
themselves to work wickedness . it was their 
own act and deed. To iniquity unto iniquity. 
Every sinful act ‘strengthens and confirms 
the sinful habit: to iniquity as the work 
unto iniquity as the wages. Sow the wind, 
and reap the whirlwind; growing worse and 
worse, more and more hardened. This he 
speaks after the manner of men, that is, he 
fetches a similitude from that which is com- 
mon among men, even the change of ser- 
vices and subjections. [3.] You were free 
from righteousness (v. 20); not free by any 
liberty given, but by a liberty taken, which is 
licentiousness: ‘‘ You were altogether void of 
that which is good,—void of any good prin- 
ciples, motions, or inclinations,—void of all 
subjection to the law and will of God, of all 
conformity to his image; and this you were 
highly pleased with, as a freedom and a li- 
berty; but a freedom from righteousness is 
the worst kind of slavery.” 

(2.) How the blessed change was made, 
and wherein it did consist. 

{1.] You have obeyed from the heart that 
form of doctrine which was delivered to you, 
v.17. This describes conversion, what it is; 
it is our conformity to, and compliance with, 
the gospel which was delivered to us by 
Christ and his ministers.—Margin. Whereto 
wou. were delivered ; sic bv wapedéSyre—into 
which you were delivered. And so observe, 
First, The rule of grace, that form of doc- 
trine—riroyv dWayijc. The gospel is the 
great rule both of truth and holiness ; it is 
the stamp, grace is the impression of that 
stamp ; it is the form of healing words, 2 Tim. 
1.13. Secondiy,'The nature of grace, as it is 
our conformity to that rule. 1. It is to obey 
from theheart. ‘The gospel is a doctrine not 
only to be believed, but to be obeyed, and 
that from the heart, which denotes the sin- 


cerity and reality of that obedience; not in| 


ROMANS. 


ture losses, which are infinitely gre: 


. lod 
a 7? > a 
‘ 


proheconoity, eee 
heart, the innermost part, 
part ofus. 2. It isto be 
into a mould, as the wax is ¢ 
pression of theseal, answering i 
stroke for stroke, and lly rep 
the shape and figure of it. be 
tian mdeed is to be'transformed into t] 
ness and similitude of the gospel, our sot 
answering to it, t gt tye ‘oriforn 
to it—understanding, will, affections, ai 
principles, actions, all according to that for 
of doctrine. im 
[2.] Being made free from. sin, you beca 
servants of righteousness (o. 18), serva 
God, v. 22. ‘Conversion is, First, A freec 
from the'service of sin; it is the shakin 
of that yoke, resolving to have no more 
with it. Secondly, A resignation of our: 
to the service of God and righteousn 
God as our master, to Tighteousness as 
work. "When we are made free from sin, 
is not that we may live as we list, and 
own masters; no: when'we are delivered o 
of Egypt, we are, as Israel, led to the he 
mountain, to receive the law, and are th 
brought into the bond of the covenant. | 
serve, We cannot be made the servarits 
God till we are freed from the power z 
dominion of sin; we cannot sérve two m 
ters so directly opposite one to another 
God and sin are. ‘We’ must, with the 
digal, quit the drudgery of the citizen” 
the country, before we can come to our | 
ther’s house. 2 
(3.) What apprehensions they now ha 
their former work and way. He Ip 
themselves (v. 21), whether they “hall 
found the service of sin, [1.] An unfrt 
service: “ What fruit rad youthen? T 
you ever get any thing by it? Sit do 
and cast up the account, reckon i 
what fruit had you then?” Heciies 


very present gains of sin are not wort! 
tioning. What fruit? Nothing that 
serves the name of fruit. The present pl 
sure and profit of sin do not deserve to 
called fruit; they are but chaff, plo! 
iniquity, sowing vanity, and reaping 
{2.] It is an unbecoming service; i 
of which we are now ashamed—ashai 
the folly, ashamed of the filth, of it. 
came into the world with sin, and is § 
certain product of it—either the shame of 
pentance, or, if not that, eternal sh ame | 
contempt. Who would wilfully do @ 
which sooner or later he is sure to 
ashamed of? ; 
5. He argues from ‘the end of a 
things. It is the prerogative of ration 
tures that they are en pi with ap 
prospect, are capable of looking forw: 
sidering the latter end of things. 1 
suade us from sin to holiness here are 
ing and cursing, good and evil, life ani 
set before us; and we are put to our 


* those things is death. Though the way 
ay seem pleasant and inviting, yet the end 
is dismal: at the last it bites; it will be bit- 
terness in the latterend. The wages of sin 
is death, v. 23. Death is as due toa sinner 
when he hath sinned as wages are to a ser- 
_ yant when he hath done his work. This is 
_ true of every sin. There is no sin in its own 
nature venial. Death is the wages of the 
‘least sin. Sin is here represented either as 
the work for which the wages are given, or 

as the master by whom the wages are given; 
allthat are sin’s servants and do sin’s work 
‘must expectto bethus paid. (2.) If the fruit 
be unto holiness, if there be an active prin- 
tiple of true and growing grace, the end will 
everlasting life—a very happy end!— 


narrow, and thorny, and beset, yet everlast- 
‘ing life at the end of it is sure. So, v. 23, 
The gift of God is eternal life. Heaven is 
life, consisting in the vision and fruition of 
God; and it is eternal life, no infirmities at- 
fending it, no death to puta period to it. 
is is the gift of God. The death is the 
ges of sin, it comes by desert; but the life 
a gift, 1t comes by favour. Sinners merit 
|, but saints do not merit heaven. There 
is no proportion between the glory of heaven 
nd our obedience ; we must thank God, and 
not ourselves, if ever we get to heaven. And 
this gift is through Jesus Christ our Lord. It 
Christ that purchased it, prepared it, pre- 
us for it, preserves us to it; he is the 

_ Alpha and Omeya, All in all in our salvation. 


CHAP. VII. 


| We may observe in this chapter, I. Our freedom from the law fur- 
| ther urged as an argument to press upon us sanctification, ver. 
' 1—6. I. The excellency and usefulness of the law asserted and 
t proved from the apostle’s own experience, notwithstanding, ver. 
| 7—i4. UL. A deseription of the conflict between grace and cor- 
| ruption in the heart, ver. 14, 15, to the end. 


¥Z NOW ye not, brethren, (for I 
BX speak to them that know the 
law,) how that the law hath dominion 
wer aman as long as he liveth? 2 
x the woman which hath a hus- 
md is bound by the law to her 
sband so long as he liveth; but if 
husband be dead, she is loosed 
m the law of her husband. 3 So 
en if, while her husband liveth, she 
married to another man, she shall 
-ealled an adulteress: but if hér 
sband be dead, she is free from 
law ; so that she is no adulteress, 
gh she be married to another 
. 4 Wherefore, my brethren, ye 
are become dead to the law by 
be body of Christ; that ye should be 
ried to another, ever to him who 
ised from the dead, that we should 
z forth fruit unto God. 5 For 


ough the way be up-hill, though it be) 


eo aw. 


. a gn rie Bias a ew A oie : “% 

= ee i a Ibs 9, cot onl f a 
iat ohicag: ; _ CHAP. Vil. Observations respecting the law. 
, end of sin is death (e. 21): The end| when we were in the flesh, the mo- 


tions of sin, which were by the law, 
did work in our members to bring 
forth fruit unto death. 6 But now 
we are delivered from the law, that 
being dead wherein we were held; 
that we should serve in newness of 
spirit, and not in the oldness of the 
letter, 

Among other arguments used in the fore- 
going chapter to persuade us against sin, and 
to holiness, this was one (v. 14), that we are 
not under the law ; and this argument is here 
further insisted upon and explained (v. 6): 
We are delivered from the law. What is meant 
by this? And how is it an argument why sin 
should not reign over us, and why we should 
walk in newness of life? 1. We are delivered 
from that power of the law which curses and 
condemns us for the sin committed by us. 
The sentence of the law against us is vacated 
and reversed, by the death of Christ, to all 
true believers. The law saith, The soul that 
sins shall die ; but we are delivered from the 
law. The Lord has taken away thy sin, thou 
shalt not die. Weare redeemed from the curse 
of the law, Gal. iii. 13. 2. We are delivered 
from that power of the law which irritates and 
provokes the sin that dwelleth in us. This 
the apostle seems especially to refer to (v. 5): 
The motions of sins which were. dy the law. 
The law, by commanding, forbidding, threat- 
ening, corrupt and fallen man, but offering 
no grace to.cure and strengthen, did but stir 
up the corruption, and, like the sun shining 
upon a dunghill, excite and draw up the filthy 
steams. We being lamed by the fall, the law 
comes and directs us, but provides nothing to 
heal and help our lameness, and so makes us 
halt and stumble the more. Understand this 
of the law not as a rule, but as a covenant of 
works. Now each of these is an argument 
why we should be holy; for here is encou- 
ragement to endeavours, though in many 
things we come short. We are under grace, 
which promises strength to do what it com- 
mands, and pardon upon repentance when 
we do amiss. This is the scope of these 
verses in general, that, in point of profession 
and privilege, we are under a covenant of 
grace, and not under a covenant of works— 
under the gospel of Christ, and not under the 
law of Moses. The difference between a law- 
state and a gospel-state he had before illus- 
trated by the similitude of rising to a new 
life, and serving a new master; now here he 
speaks of it under the similitude of being 
married to a new husband. : 

I. Our first marriage was to the law, which, 
according to the law of marriage, was to con- 
tinue only during the life of the law. The 
law of marriage is binding till the death of 
one of the parties, no matter which, and no 
longer. The death of either discharges both 
For this he appeals to themselves, as persona 


¥ 
2 
i 
‘* 


» 


~> 


=e? Cetabr soi <1 a 


ee i DPR hon a P| 
c+ sy y > an Bs 


Observations respecting the law. 


knowing the law (v. 1): I speak to those that 
know the law. It is a great advantage to dis- 
course with those that have knowledge, for 
such can more readily understand and ap- 
prehend a truth. Many of the Christians at 
Rome were such as had been Jews, and so 
were well acquainted with the law. One has 
some hold of knowing people. The law hath 
power over aman as long as-he liveth ; in par- 
ticular, the law of marriage hath power; or, 
in general, every law is so limited—the laws 
of nations, of relations, of families, &c. 
1. The obligation of laws extends no fur- 
ther; by death the servant who, while he 
lived, was under the yoke, is freed from his 


master, Job iii. 19. 2. The condemnation of | dead wherein we were held ; not the law itsel 


laws extends no further; death is the finish- 
ing of the law. Actio moritur cum personéd— 
The action expires with the person. ‘The se- 
verest laws could but kill the body, and after 
that there is no more that they can do. Thus 
while we were alive to the law we were under 


the power of it—while we were in our Old- | satisfaction for our violation of it, purchas 


Testament state, before the gospel came into 
the world, and before it came with power into 
our hearts. Such is the law of marriage 
(v. 2), the woman is bound to her husband 
during life, so bound to him that she cannot 
marry another; if she do, she shall be 
reckoned an adulteress, v. 3. It will make 
her an adulteress, not only to be defiled by, 
but to be married to, another man; for that 
is so much the worse, upon this account, that 
it abusés an ordinance of God, by making it 
to patronise the uncleanness. Thus were we 
married to the law (v. 5): When we were in 
the flesh, that is, in a carnal state, under the 
reigning power of sin and corruption—in the 


flesh as in our element—then the motions of | dead, a periphrasis of Christ vy 


sins which were by the law did work in our 


members, we were carried down the stream of | in conformity to the death of Christ, a 


sin, and the law was but as an imperfect dam, 
which made the stream to swell the higher, 
and rage the more. Our desire was towards 
sin, as that of the wife towards her husband, 
and sin ruled over us. We embraced it, 
loved it, devoted all to it, conversed daily 
with it, made it our care to please it. We 
were under a law of sin and death, as the 
wife under the law of marriage; and the pro- 
duct of this marriage was fruit brought forth 
unto death, that is, actual transgressions were 
produced by the original corruptions, such as 
deserve death. Lust, having conceived by 
the law (which is the strength of sin, 1 Cor. 
xv. 56), bringeth forth sin, and sin, when it is 
jinished, bringeth forth death, Jam. i. 15. 
This is the posterity that springs from this 


marriage to sin and the law. This comes of | our second marriage to Christ produc 


the motions of sin working in our members. 
And this continues during life, while the law 
is alive to us, and we are alive to the law. 

II. Our second marriage is to Christ : and 
how comes this about ? Why, 

1, We are freed, by death, from our obli- 
gation to the law as a covenant, as the wife is 


rom her obligation to her husband, v. 3.|to Christ; it is in Christ Jesus that we i 


ROMANS: 


ae 


This resemblance 1s not. ve 
needed it to be. You are become 
law, v. 4. He does not say, “ law 
dead” (some think because he would | 
giving offence to those who were yet zeal 
for the law), but, which comes all to one, Yo 
are dead to the law. As the crucifying of th 
world to us, and of us to the world, amount: 
to one and the same thing, so doth the lay 
dying, and our dying to it. We are deliver 
JSrom the law (v. 6), karno yy Snpev—we a 
nulled as to the law ; our obligation to it as < 
husbandis cassated and made void. And thei 
he speaks of the Jaw being dead as far as ii 
was a law of bondage to us: That being 


but its obligation to_punishment and its pre 
vocation to sin. It is dead, it has lost i 
power; and this (v. 4) by the body of Chris 
that is, by the sufferings of Christ in hi 
body, by his crucified body, which abroga' 

the law, answered the demands of it, mat 


for us a covenant of grace, in which righteou' 
ness and strength are laid up for us, such z 
were not, nor could be, by the law. We 
dead to the law by our union with the my 
tical body of Christ. By being incorporat 
into Christ in our haptism professedly, in ¢ 
believing powerfully and effectually, we a 
dead to the law, have no more to do with 
than the dead servant, that is free from | 
master, hath to do with his master’s yoke. _ 
2. We are married to Christ. The day: 
our believing is the day of our espousals to 
Lord Jesus. We enter upona life of depen 
ence on him and duty to him: Married 
another, even to him who is raised from 


here; for as our dying to sin fe | the AW 


crucifying of his body, so our devotedness 
Christ in newness of life is in conformity 
the resurrection of Christ. We are marr 
to the raised exalted Jesus, a very honour 
marriage. Compare 2 Cor. xi. 2; Eph. v.! 
Now we are thus married to Christ, (1.) T 
we should bring forth fruit unto God, v. 
One end of marriage is fruitfulness: God 
stituted the ordinance that he might see 
godly seed, Mal. ii. 15. The wife is compa 
to the fruitful vine, and children are called 
fruit of-the womb. Now the great end 
our marriage to Christ is our fruitfulness 
love, and grace, and every good work. T 
is fruit unto God, pleasing to God, ac 
to his will, aiming at his glory. As 
marriage to sin produced.fruit unto d 


unto ~God, fruits of righteousness. 
works are the children of the new natu 
products of our union with ist, as 
fruitfulness of the vine is the product | of 
union with the root. Whatever our pro! 
sions and pretensions may be, there is 
fruit brought forth to God till we are mar 


§ 0 OG WOFKS, - 
ruit which turns to a good account is that 
which is brought forth in Christ. This dis- 
tingwshes the good works of believers from 
the good works of hypocrites and self-justi- 
fiers that they are brought forth in marriage, 
‘done in union with Christ, in the name of the 
Lord Jesus, Col. iii. 17. This is, without 
controversy, one of the great mysteries of 
‘wodliness. (2) That we should serve in new- 
“ness of spirit, and not in the oldness of the 
letter, v.6. Being married to a new husband, 
‘we must change our way. Still we must serve, 
Dut it is a service that is perfect freedom, 
whereas the service of sin was a perfect 
drudgery : we must now serve in newness of 
‘spirit, by new spiritual rules, from new spi- 
ritual principles, in spirit and in truth, John 
‘iv. 24. There must be a renovation of our 
“spirits wrought by the spirit of God, and in 
that we must serve. Not in the oldness of the 
letter ; that is, we must not rest in mere ex- 
rernal services; as the carnal Jews did, who 
‘gloried in their adherence to the letter of the 
jaw, and minded not the spiritual part of 
worship. The letter is said to kill with its 
bondage and terror, but we are delivered 
om that yoke that we may serve God with- 
out fear, in holiness and righteousness, Luke 
_74,75. We are under the dispensation of 
the Spirit, and therefore must be spiritual, 
and serve in the spirit. Compare with this 
2 Cor. iii. 3,6, &c. It becomes us to worship 
thin the veil, and no longer in the outward 
ourt. 

Ts 


7 What shall we say then? 

the law sin? God forbid. Nay, 
-Lhad not known sin, but by the law: 
| for I had not known lust, except the 
law had said, Thou shalt not covet. 
| 8 But sin, taking occasion by the 
commandment, wrought in me all 
anner of concupiscence. For with- 
jut the law sin was dead. 9 For I 
alive without the law once: but 


hen the commandment came, sin 
ived, and I died. 10 And the 


life, I found ¢o be unto death. 11 
sin, taking cecasion by the com- 
adment, deceived me,and by it slew 
_ 12 Wherefore the law is holy, 
nd the commandment holy, and just, 
ad good. 13 Was then that which 
forbid. But sin, that it might appear 
, working death in me by that 
ch is good; that sin by the com- 
ment might become exceeding 
ul. 14 For we know that the 
is spiritual — 


s good made death unto me? God| 


Pr ren eee AM a ECE 
be (yc 


ot h=hsto: fee ae Excellency of the lw, 
r , Eph. ii. 10. The} ‘Lo what he had said in the former para- 
go 


graph, the apostle here raises an objection, 
which he answers very fully: What shail we 
say then? Is the law sin? When he had 
been speaking of the dominion of sin, he had 
said so much of the influence of the law asa 
covenant upon that dominion that it might 
easily be misinterpreted as a reflection upon 
the law, to prevent which he shows from his 
own experience the great excellency and use- 
fulness of the law, not as a covenant, butas a 
guide ; and further discovers how sin took 
occasion hy the commandment. Observe in 
particular, 

I. The great excellency of the law in itself. 
Far be it from Paul to reflect upon the law; 
no, he speaks honourably of it. 1. It is holy, 
just, and good, v.12. ‘The law in general is 
so, and every particular commandment is so. 
Laws are as the law-makers are. God, the 
great lawgiver, is holy, just, and good, there- 
fore his law must needs be so. The matter 
of it is holy: it commands holiness, encou- 
rages holiness ; it is holy, for it is agreeable 
to the holy will of God, the original of holi- 
ness. It is just, for it is consonant to the 
rules of equity and right reason : the ways of 
the Lord are right. It is good in the design. 
of it; it was given for the good of mankind, 

; for the conservation of peace and order in the 
world. It makes the observers of it good; 
the intention of it was to better and reform 
|mankind. Wherever there is true grace there 
is an assent to this—that the law is holy, just, 
and good. 2. Thelaw is spiritual (v. 14), not 
only m regard to the effect of it, as it is a 
means of making us spiritual, but in regard 
to the extent of it; it reaches our spirits, it 
lays a restraint upon, and gives a direction to, 
the motions of the inward man; it is a-dis- 
cerner of the thoughts and intents of the heart, 
Heb iv. 12. It forbids spiritual wickedness, 
heart-murder, and heart-adultery. It com- 
mands spiritual service, requires the heart, 
obliges us to worship God in the spirit. It 
is a spiritual law, for itis given by God, who 
is a Spirit and the Father of spirits; it is 
given to man, whose principal part is spi- 
ritual; the soul is the best part, and the 
leading part-of the man, and therefore the 


nmandment, which was ordained |law to the man must needs be a law to the 


soul. Herein the law of God is above aL 
other laws, that it is a spiritual law. Other 
laws may forbid compassing and imagining, 
&c., which are freason in the heart, but can- 
not take cognizance thereof, unless there be 
some overt act; but the law of God takes no- 
tice of the iniquity regarded in the heart, 
though it go no further. Wash thy heart 
From wickedness, Jer. iv. 14. We know this. 
Wherever there is true grace there is an ex- 
verimental knowledge of the spirituality ot 
the law of God. 4 

Il. The great advantage that he had found 
by the law. 1. It was discovering: I haa 
not known sin but by the law,v.7. As that 
which is straight discovers that which is 

- 14—VI, 


ley: 
ter 


a 


Usefulness of the law. 


ercoked, as the looking-glass shows us our 
natural face with all its svots and deformities, 
so there is no way of coming to that know- 
ledge of sin which is necessary to repentance, 
and consequeatly to peace and pardon, but by 
comparing our hearts and lives with the law. 
Particularly he came to the knowledge of the 
ainfulness of lust by the law of the tenth 
eommandment. By lust he means sin dwell- 
ing in us, sin in its first motions and work- 
ings, the corrupt principle. This he came to 
know when the law said, Thou shalt not covet. 
The law spoke in other language than the 
scribes and Pharisees made it to speak in; it 
spoke in the spiritual sense and meaning of 
it. By this he knew that lust was sin and a 
very sinful sin, that those motions and de- 
sires of the heart towards sin which never 
came into act were sinful, exceedingly sinful. 
Paul had a very quick and piercing judgment, 
ail the advantages and improvements of edu- 
cation, and yet never attained the right know- 
ledge of indwelling sin ti!’ the Spirit by the 
law made it known to him. There is nothing 
about which the natural man is more blind 
t n about original corruption, concerning 
which the understanding is altogether in the 
dark till the Spirit by the law reveal it, and 
makeit known. Thus the lawis aschoolmaster, 
ta bring us to Christ, opens and searches the 
wound, and so prepares it for healing. Thus 
sin by the commandment does appear sin 
(v. 13); it appears in its own colours, appears 
to be what it is, and you cannot call it by 
a worse name than its own. Thus by the 
commandment it becomes exceedingly sinful ; 
that is, it appears to be so. We never see 
the desperate venom or malignity there is 
in sin, till we come to compare it with the 
law, and the spiritual nature of the law, and 
then we see it to be an evil and a bitter thing. 
2. It was humbling (v. 9): E was alive. He 
thought himself in a very good condition ; he 
was alive in his own opinion and apprehen- 
sion, very secure and confident of the good- 
ness of his state. Thus he was once, rore— 
in times past, when he was a Pharisee ; for it 
was the common temper of that generation of 
men that they had a very good conceit of 
themselves ; and Paul was then like the rest 
cf them, and the reason was he was then 
without the law. Though brought up at the 
feet of Gamaliel, a doctor of the law, though 
himself a great student in the law, a strict ob- 
server of it, and a zealous stickler for it, yet 
without the law. He had the letter of the 
law, but he had not the spiritual meaning of 
it—the shell, but not the kernel. He had 
the law in his hand and in his head, but he 

had it not in his heart; the notion of it, but 

net the power of it. There are a great many 

who are spiritually dead in sin, that yet are 

alive in their own opinion of themselves, and 

it is their strangeness to the law that is the 

cause of the mistake. But when the com- 

mandment came, came in the power of it (not 

to his eves only, but to his heart), sin revived, 


ROMANS. 


$$$ ns 


n, and in a state of death because of sin’ 


as the dust m a room rises (t 
when the sun-shine is let 
saw that in sin which he had 
fore; he then saw sin in its cau 
root, the corrupt bias, the bent to 
sin in its colours, deforming, defilin e 
ing a righteous law, affronting an awh 
Majesty, profaning a sovereign crown 
casting it to the ground,—sin in its conse- 
quences, sin with death at the heels of it, siz 
and the curse entailed upon it. “Thus &i 
revived, and then I died; I lost that 

opinion which I had had of myself, and 
to be of another mind. Sin revived, a 
died ; that is, the Spirit, by the comm: 
ment, convinced me that I was in a state 


Of this excellent use is the law; it is a lam 
and a light; it converts the so opens th 
eyes, prepares the way of the Lord in the de 
sert, rends the rocks, levels the mountain 
makes ready a people prepared for the 
Ill. The ill use that his corrupt na 
made of the law notwithstanding. 1. 
taking occasion by the commandment, wroug. 
in me all manner of concupiscence, v. 8. Ol 
serve, Paul had in him all manner of cone 
piscence, though one of the best unregen: 
men that ever was; as touching the r 
ousness of the law, blameless, and yet 
sible of all manner of concupiscence. Ar 
it was sin that wrought it, indwelling sin, 
corrupt nature (he speaks of a sin that di 
work sin}, and it took occasion by the con 
mandment. The corrupt nature would n 
have swelled and raged so much if it had x 
been for the restraints of the law; as the pe 
cant humours in the body are raised, ar 
more inflamed, by a purge that is not stm 
enough to carry them off. It is incid 
corrupt nature, in vetitum niti—to lean | 
wards what is forbidden. Ever since A¢ 
ate forbidden fruit, we have all been fi 
forbidden paths; the diseased appetite 
ried out most strongly towards that wh 
hurtful and prohibited. Without the | 
was dead, as a snake in winter, which the st 
beams of the law quicken and irritate. 2: 
deceived me Sin puts a cheat upon the s 
ner, and it is a fatal cheat, v.11. By it 
the commandment) slew me. There be 
in the law no such express threatening 
sinful lustings, sin, that is, his own 
nature, tock occasion thence to promise 
impunity, and to say, as the serpent to 
first parents, You shall not surely die. 'T 
it deccived and slew him. 3. It wron 
death in me by thut which is good, v. 13. 
which works concupiscence works de 
sin bringeth forth death. Nothing 
but acorrupt and vicious nature will per 
it, and make it an oceasion of sin; no floy 
so sweet but sin will suck poison out of 
Now in this sin appears sin. ‘The worst th 
that sin does, and most like itself, is the pe 
verting of the law, and taking occasion fx 
it to be so much the more malignant. 7 


- é = Pee ee ae “a 
; Ju 3 Pe we 5 ee Seis 
¥ rue = % t! > 
4 et by 


HH sai = CHAP. VIL Conflict between grace und corruphim. 
dment, which was oraained to! there is of which of these we are to urderstand 
intended asa guide m the way to the apostle here. So far does the evil prevasi 
and happiness, proved unto death, | here, when he speaks of one sold under sin, 
gh the corruption of nature, v. 10./ doing it, not performing that which is geod, 
fany a precious soul splits upon the rock of | that it seems difficult to apply it to the rege- 
salvation; and the same word which to some | nerate, who are described to walk not after 
an occasion of life unto life is to others an | the flesh, but after the Spirit; and yet so far 
secasion of death unto death. ‘The samesun | does the good prevail in hating sin, consent- 
makes the garden of flowers more fra-| ing to the law, delighting in it, serving the 
makes the dunghill more noisome; the | law of God with the mind, that it is more 
same heat that softens wax hardens clay; and! difficult to apply it to the unregenerate that 
he same child was set for the fall and rising | are dead in trespasses and sins. 
gain of many in Israel. The way to pre- | I. Apply it to the struggles that are felt in 
ent this mischief is to bow our souls to the /a convinced soul, thatis yet in a state of sin, 
C ymmanding authority of the word and law| knows his Lord’s will, but does. it not, ap- 
f God, not striving against, but submitting | proves the things that are more excellent, 
> it. being instructed out of the law, and yet lives 
‘ in the constant breach of it, ch. 11. 17—23. 
_ 14 — But I am carnal, sold under Though he has that within him that witnesses 
15 For that which I do I allow | against the sin he commits, and it is not 


jot: for what I would, that do I net;| without a great deal of reluctancy that he 


‘iy 


ene tink: that dor 1. {1p te | dees commit it, the superior tarulites shaving 
y hi hi h I would not I against it, natural conscience warning against 
hen I do ‘ ea ae, doases 4 it before it is committed and smiting for it 
onsent unto the :aw that 2é 2s good. 


2 i afterwards, yet the man continues a slave to 
7 Now then it is no more I that do 


his reigning lusts. It is not thus with every 
but sin that dwelleth in me. 18 / U2regenerate man, but with those only that 
or I know that in me (that is, in 


are convinced by the law, but not changed 

J z by the gospel. ‘The apostle had said (ch. vi- 
y flesh,) dwelleth no good thing : 14), Sin shall not have dominion, because you 
to will is present with me; but} are not under the law, but under grace, for the 
aw to perform that which is good proof of which he here shows that a man un- 
£ : J | Ger tne law, and not under grace, may be, 
dnot. 19 For the good that and is, under the dominion of sin. The law 
may discover sin, and convince of sin, but it 
cannot conquer and subdue sin, witness the 
predominancy of sin in many that are under 
very strong legal convictions. It discovers 
é a the defilement, but will not wash it off. It 
a. 21 I find then a law , that, when makes a man weary and heavy leden (Matt. 
would do good, evil 1s present with | x. 28), burdens him with his sin; and yet, 
6. 22 For I delight in the law of} if rested in, it yields no help towards the 


ould I do not: but the evil which 

yould not, that I do. 20 Now ifl 
9 that I would not, it is no more I 
lat do it, but sin that dwelleth in 


xd after the inward man: 23 But) shaking off of that burden; this is to be had 
et other law’ in my members, only in Christ. The law may make a man 


2 “ > 
ring against the law of my mind, cry out, O wretched man that Lam! who shall 


D 4 ; OE deliver me? and yet leave him thus fettered 
| bringing me into captivity to the| and captivated, as being too weak to deliver 
-of sin which is in my members. 


him (ch. vill. 3), give him a spirit of bondage 
-O wretched man that I am! who - ea Hes ie 15. How a soul ofvanee 
aH dAal: - | thus far the law is 1n a iailr way towards a 
Au deliver me from the body of this state of berty by Christ, doiateneey Test 
ath? 25 I thank God through) hore and go no further. Felix trembled, but 
Wesus Christ our Lord. So then|never came to Christ. It is possible fora 
with the mind I myself serve the law} man to go fe hell vee ae eyes open (Num. 
ze = -| xxiv. 3, 4), illuminated with common convic- 
a? but with the flesh the law tions, and to carry about with him a self-ac- 
cusing conscience, even in the service of the 
re is a descmption of the conflict be-| devil. He may consent to the law that it is 
en grace and corruption in the heart, be-| good, delight to know God’s ways (as they, 
m the law of God and the lawof sin. And_| Isa. lvili. 2), may have that within him that 
plicable two ways :—1. To the strug-{ witnesses against sin and for holiness; and 
hat are in a convinced soul, but yet un-| yet all this overpowered by the reigning love 
te, in the person of whom it 1s sup-|of sin. Drunkards and unclean persons have 
by some, that Paul speaks. 2. To/| some faint desires to leave off their sins, and 
ggles that are ina renewed sanctified | yet persist in them notwithstanding. such is 
I, but yet in a state of mmperfection, as’| the impotency and such the insufficiency of 
ws apprenend. And a great controversy! their convictions. Of such as <dese tP ama 
VOL, Ix. E : 


pt 


* 
7 


1 rea 


~~ 


Oh hn * Ee Pe 
= 


es 


ue 


eae Me eas as 
ie “i 


Ys: 


SS OT) ee ee a 


Aor Tr r 


The believer's conflict. 


are many that will needs have all this under- 
stood, and contend earnestly for it: though 
it is very hard to imagine why, if the apostle 
intended this, he should speak all along in 
his own person; and not only so, but in the 
present tense. Of his own state under con- 
viction he had spoken at large, as of a thing 
past (v. 7, &c.): I died; the commandment I 
found to be unto death; and if here he speaks 
of the same state as his present scate, and the 
condition he was now in, surely he did not 
intend to be so understood: and therefore, 

ITI. It seems rather to be understood of 
the struggles that are maintained between 
grace and corruption in sanctified souls. 
That there are remainders of indwelling cor- 
ruption, even where there is a living principle 
of grace, is past dispute ; that this corruption 
is daily breaking forth in sins of infirmity 
(such as are consistent with a state of grace) 
is no less certain. If we say that we have no 
sin, we deceive ourselves, 1 John i. 8, 10. 
That true grace strives against these sins and 
corruptions, does not allow of them, hates 
them, mourns over them, groans under them 
as a burden, is likewise certain (Gal. v. 17): 
The flesh lusteth against the spirit, and the 
spirit against the flesh ; and these are contrary 
the one to the other, so that you cannot do the 
things that you would. ‘These are the truths 
which, [ think, are contained in this discourse 
of the apostle. And his design 1s further to 
open the nature of sanctification, that it does 
not attain to a sinless perfection in this life ; 
and therefore to quicken us to, and encourage 
us in, our conflicts with remaining corrup- 
tions. Our case is not singular, that which 
we do sincerely strive against, shall not be 
laid to our charge, and through grace the 
victory is sure at last. The struggle here is 
like that between Jacob and Esau in the 
womb, between the Canaanites and Israelites 
in the land, between the house of Saul and 
the house of David; but great is the truth 
and will prevail. Understanding it thus, we 
may observe here, 

1. What he complains of—the remainder 
of indwelling corruptions, which he here 
speaks of, to show that the law is insufficient 
to justify even a regenerate man, that the best 
man in the world hath enough in him to con- 
demn him, if God should deal with him ac- 
cording to the law, which is not the fault of 
the law, but of our own corrupt nature, which 
cannot fulfil the law. ‘The repetition of the 
same things over and over again in this dis- 
course shows how much Paul’s heart was 
affected with what he wrote, and how deep 
his sentiments were. Observe the particulars 
of this complaint. (1.) I am carnal, sold 
under sin, v.14. He speaks of the Corin- 
thians as carnal, | Cor. iii. 1. Even where there 
18 spiritual life there are remainders of carnal 
affections, and so fara man may be sold under 
sin ; he does not sell himself to work wicked- 
ness, as Ahab did (1 Kings xxi. 25), but he 


was sold by Adam when he sinned and fell—} dying body (while we carry this body a 


om 
ee 


ROMANS. 


ae 
sold, as a poor slave tha $1 

will against his own w d nd 
because conceived in iniquity and |! 
(2.) What I would, that Ldo not ; but 
hate, that do I, v. 15. And to the sa 
port, v. 19, 21, When I would do good, 
present with me. Such was the strength 
corruptions, that he could not attain th: 
perfection in holiness which he desired an 
breathed after. Thus, while he was pres 
forward towards perfection, yet he ack 

ledges that he had not already attai 
neither was already perfect, Phil. ili. 12. Fa 
he would be free from all sin, and perfect 
do the will of God, such was his settled jud 
ment; but his corrupt nature drew hi 
another way: it was like aclog, that checke 
and kept him down when he would hay 
soared upward, like the bias in a bowl, whiel 
when it is thrown straight, yet draws it asic 
(3.) In me, that is in my flesh, dwelleth 3 
good, v.18. Here he explains himseif cot 
cerning the corrupt nature, which he ca 
flesh; and as far as that goes there is 1 
good to be expected, any more than o1 
would expect good corn growing upon a roc 
or on the sand which is by the sea-side. 
the new nature, as far as that goes, cann 
commit sin (1 John iii. 9), so the flesh, ¢ 
old nature, as far as that goes, cannot f 
form a good duty. Howshould it? For 
flesh serveth the law of sin (v. 25), it isu 
der the conduct and government of th 
law ; and, while it is so, it is not likely to1 
any good. The corrupt nature is else 
called flesh (Gen. vi. 3, John iii. 6); a 
though there may be good things dwelling 
those that have this flesh, yet, as far as the fle 
goes, there is no good, the flesh is nota st 
ject capable of any good. (4.) I see anot 
law in my members warring against the law 
my mind, v.23. The corrupt and sinful” 
clination is here compared to a law, beeai 
it controlled and checked him in his ge 
motions. It is said to be seated in his m 
bers, because, Christ having set up his 
in his heart, it was only the rebellious 
bers of the body that were the instrume 
of sin—in the sensitive appetite; or wet 
take it more generally for all that com 
nature which is the seat not only of sen 
but of more refined lusts. This wars 
the law of the mind, the new nature; 
the contrary way, drives on a cont 
terest, which corrupt disposition and 
tion are as great a burden and grief 
soul as the worst drudgery and captivi 
be. It brings me into captivity. Yo 
purport (v. 25), With the flesh I serve the 
of sin; that is, the corrupt nature, the 
regenerate part, is continually working 
wards sin. (5.) His general complain 
have v. 24, O wretched man that [ am! 
shall deliver me from the body of this ¢ 
‘The thing he complains of is a body of 
either the body of flesh, which is a mt 


<4. 4a - ; 
hall be troubled with corruption; 
e are dead, we shall he freed from 
n, and not before), or the body of sin, 
old man, the corrupt nature, which tends 
eath, that is, to the ruin of the soul. Or, 
ring it to a dead body, the touch of 
ei by the ceremonial law defiling, if 
] transgressions be dead works (Heb. ix. 
, original corruption is a dead body. It 
as troublesome to Paul as if he had had 
d body tied to him, which he must have 
ied about with him. This made him cry 
t, O wretched man that Iam! A man that 
id learned in every state to be content yet 
jmplains thus of his corrupt nature. Had 
een required to speak of Paul, I should 
e said, “‘O blessed man that thou art, an 
bassador of Christ, a favourite of heaven, 
Spiritual father of thousands!” But in his 
account he was a wretched man, because 
f the corruption of nature, because he was 
so good as he fain would be, had not yet 
ed, neither was already perfect. Thus 
8 does he complain. Who shall de- 
me? He speaks like one that was sick 
that would give any thing to be rid of 
oks to the right hand and to the left for 
friend that would part between him and 
$ corruptions. The remainders of indwell- 
sin are a very grievous burden to a 
ous soul. 
|, What he comforts himself with. The 
@ was sad, but there were some allays. 
ree things comforted him :— 
1.) That his conscience witnessed for him 
he had a good principle ruling and pre- 
¢ in him, notwithstanding. It is well 
all does not go one way in the soul. 
e of this good principle which he had 
s the law of God, to which he here speaks 
ng a threefold regard, which is certainly 
ound in all that are sanctified, and no 
[1.] Iconsent unto the law that it is 
16. ciponpu— I give my vote to the law ; 
is the approbation of the judgment. 
rever there is grace there is not only a 
of the severity of the law, but a consent 
goodness ofthe law. “It is good init- 
, itis good for me.” This is a sign that 
Ww is written in the heart, that the soul is 
red into the mould of it. To consent 
law is so far to approve of it as not to 
it otherwise constituted than it is. 
anctified judgment not only concurs to 
ity of the law, but to the excellency 
as convinced that a conformity to the 
the highest perfection of human na- 
‘and the greatest honour and happiness 
capable of. ([2.] I delight in the law 
after the inward man, v. 22. His 
ence bore witness to a complacency in 
He delighted not only in the 
s of the word, but in the precepts 
ohibitions of the word; cuvfdopar ex- 
a becoming delight. He did herein 
“in affection with all the saints. -All 


OD OD 


Tey, 


] 43 The believ2r’s conftict. 
truly delight in the law of God, delight to know 
it, to do it—cheerfully submit to the authority 
ofit, andtakea complacency in that submission, 
never better pleased than when heart and life 
are in the strictest conformity to the law and 
will of God. After the inward man ; that is, 
First, The mind or rational faculties, in op- 
position to the sensitive appetites and wills 
of the flesh. The soul is the inward man, 
and that is the seat of gracious delights, which 
are therefore sincere and serious, but secret ; 
it is the renewing of the inward man, 2 Cor. 
iv. 16. Secondly, The new nature. The 
new man is called the inner man (Eph. iii. 
16), the hidden man of the heart, 1 Pet. iii. 4. 
Paul, as far as he was sanctified, had a delight 
in the law of God. [3.] With the mind I 
myself serve the law of God, v. 25. It is not 
enough to consent to the law, and to delight 
in the law, but we must serve the law; our 
souls must be entirely delivered up into the 
obedience of it. Thus it was with Paul’s 
mind; thus it is with every sanctified re- 
newed mind ; this is the ordinary course and 
way ; thitherward goes the hent of the soul. 
I myself—airic iyo, plainly intimating that 
he speaks in his own person, and not in the 
person of another. 

(2.) That the fault lay in that corruption 
of his nature. which he did really bewail and 
strive against: It is no more I that do it, 
but sin that dwellethin me. ‘his he mentions 
twice (v. 17, 20), not as an excuse for the 
guilt of his sin (it is enough to condemn us, 
if we were under the law, that the sin which 
does the evil dwelleth in us), but as a salvo 
for his evidences, that he might not sink in 
despair, but take comfort from the covenant 
of grace, which accepts the willingness of the 
spirit, and has provided pardon for the 
weakness of the flesh. He likewise herein 
enters a protestation against all that which 
this indwelling sin produced. Having pro- 
fessed his consent to the law of Ged, he here 
professes his dissent from the law of sin. 
“Tt is not 1; I disown the fact ; it is agains? 
my mind that it is done.” As when in tha 
senate the major part are bad, and carry 
every thing the wrong way, it is indeed the 
act of the senate, but the honest party strive 
against it, bewail what is done, and enter 
their protestation against it; so that it is no 
more they that do it—Dwelieth im me, as the 
Canaanites among the Israelites, though 
they were put under tribute: dwelleth in me, 
and is likely to dwell there, while I live. 

(3.) His great comfort lay in Jesus Christ 
(v. 25): I thank God, through Jesus Christ 
our Lord. In the midst of his complaints 
he breaks out into praises. It is a special 
remeay against fears and sorrows to be much 
in praise: many a poor drooping soul hath 
found it so. And, in all our praises, this 
should be the burden of the song, ‘‘ Blessed 
be God for Jesus Christ.” Who shall deliver 
me? says he (r. 24), as one at a loss for 
help. At length he finds an all-sufficient 


Bice Os) cai ier 


The Leliever’s privileges. 


sin and and corruption, we shall see reason 
to biess God through Christ (for, as he is the 
mediator of all our prayers, so he is of all 
our praises) —to bless God for Christ ; it is he 
that stands between us and the wrath due to 
us for this sin. If it were not for Chriss, 
this iniquity that dwells in us would certainly 
be our ruin. He is our advocate with the 
Father, and through him God pities, and 
spares, and pardons, and lays not our 
iniquities to our charge. It is Christ that 
has purchased deliverance for us in due time. 
Through Christ death will put an end to all 
these complaints, and waft us to an eternity 
which we shall spend without sin or sigh. 
Blessed be God that giveth us this victory 
through our Lord Jesus Christ ! 


CHAP VIII. 


The apostle, having fully explained the doctrine of justification, 
and pressed the necessity of sanctification, in this chapter ap- 
plies himself to the consolation of the Lord’s people. Ministers 
are helpers of the joy of the saints. “ Comfort ye, comfort ye 
my people,” so runs our commission, Isa. xl. 1. It is the will of 
God that his people should be a comforted people. And we have 
here such a draught of the gospel charter, such a display of the 
unspeakable privileges of true believers, as may furnish us with 
abundant matter for joy and peace in believing, that by all these 
immutable things, in which it is impossible for God to lie, we 
might have strong consolation. Many of the people of God have, 
accordingly, found this chapter a well-spring of comfort to their 
sons, living and dying, and have sucked and been satisfied from 
these breasts of consolation, and with joy drawn water out of 
these wells of salvation. There are three things in this chapter: 

I. The particular instances of Christians’ privileges, ver. 1—SS8. 
11. The ground thereof laid in predestination, ver. 29, 30. Ill. 
The anostle’s triumph herein, in the name of all the saints, ver, 
31, to the end. 


F7AYHERE is therefore now no con- 

demnation to them which are 
in Christ Jesus, who walk not after 
the flesh, but after the Spirit. 2 For 
the law of the Spirit of hfe in Christ 
Jesus hath made me free from the 
law of sin and death. 3 For what 
the law could not do, in that it was 
weak through the flesh, God sending 
his own Son in the likeness of sinful 
flesh, and for sin, condemned sin in 
the flesh: 4 That the righteousness 
of the law might be fulfilled in us, 
who walk not after the flesh, but after 
the Spirit. 5 For they that are after 
the flesh do mind the things of the 
flesh; but they that are after the 
Spirit the things of the Spirit. 6 
For to be carnally minded zs death ; 
but to be spiritually minded zs life 
and peace. 7 Because the carnal 
mind zs enmity against God: for it is 
not subject to the law of God, nei- 
ther indeed can be. 8 So then they 
that are in the flesh cannot please 
God. 9 But ye are not in the flesh, 
but in the Spirit, if so be that the 
Spirit of God dwell in vou. Now if 


ROMANS. ; ae 


friend, even Jesus Christ. When we are!any man have nott 
under the sense of the remaining power of|he js none of his. _ 


privilege of true Christians, ar 


I. The apostle here begins 


the character of those to whom it b 
There is therefore now no con 
‘those that are im Christ Jesus, v: 1. ' 
is his triumpb after that melancholy 
plaint and conflict in the foregoing 
ter —sin remaining, disturbing, 
but, blessed be God, not ruining. | 
complaint he takes to himself, but hun 
transfers the comfort with himself to 
true believers, who are all interested in 
1. It is the unspeakable privilege and ¢ 
fort of all those that are in Christ Jesus 
there is therefore now no condemnati 
them. He does not say, “There is 1 
cusation against them,” for this there is; 
the accusation is thrown out, and the ii 
ment quashed. He-does not say, “ The 
nothing in them that deserves conde 
tion,”’ for this there is, and they see it, 
own it, and mourn over it, and cond 
themselves for it; but it shall not be # 
ruin. He does not say, “ There is noc 
no affliction to them or no displea 
the affliction,” for this there may 
no condemnation. They may be chasi 
of the Lord, but not condemned wi 
world. Now this arises from their bein 
Christ Jesus; by virtue of their union 1 
him through faith they are thus sec 
They are in Christ Jesus, as in their ei 
refuge, and so are protected from the ay 
of blood. He is their advocate, and | 
them off. There is therefore no conc 
tion, because they are interested in the 1 
faction that Christ by dying made to the 
In Christ, God does not only not con 
them, but is well pleased with them, ¢ 
xvii.5. 2. It is the undoubted character « 
those who are so in Christ Jesus as 
freed from condemnation that they wa 
after the flesh but after the Spirit. Obs 
The character is given from their wall 
from any one particular act, but fi 
course and way. And the great 
What is the principle of the walk, th 
or the spirit, the old or the new natur 
ruption or grace? Which of th 
mind, for which of these do we 
sion, by which of these are we g 
which of these do we take part wi 
II. This great truth, thus laid 
illustrates in the following verses; an is 
how we come by this great privilege, an 
we may answer this character. 
1. How we come by these pri 
privilege of justification, that there 
demnation to us—the privilege of 
tion, that we walk after the Spirit, : 
after the flesh, which is no less our prit 
than it is our duty. How comes it ab 
(1.) The law could not do it, » 
could nerther justify nor sanctify, — 


5 


y 
3% 


The believer’s privileges. 
a sacrifice for sin. The 


seak. Someattemptthe law made towards | fice; he was sent to be so, Heb. ix. 26. [2.] 
e blessed ends, but, alas! it was weak, | What was done by this appearance of his: 
uld not accomplish them : yet that weak-! Sin was condemned, that is, God did therein 
was not through any defect in the law, | more than ever manifest his hatred of sin; 
through the flesh, through the corruption | and not only so, but for all that are Christ’s 
fhuman nature, by which we became incapa-| both the damning and the domineering 
either of being justified or sanctified by | power of sm is broken and taken out of the 
law. Webhad become unable to keep the | way. He that is condemned can neither ac- 
law, and, in case of failure, the law, as a| cuse nor rule; his testimony is null, and his 
Bovenant of works, made no provision, and | authority nell. Thus by Christ is sin con- 
o left us as it found us. Or understand it; demned; though it live and remain, its life 
f the ceremonial law; that was a plaster|in the saints is still but like that of a con- 
jot wide enough for the wound, it could! demned malefactor. It was by the condemn- 
never take away sin, Heb. x. 4. ing of sin that death was disarmedl, and the 
2.) The law of the Spirit of life in Christ | devil, who had the power of death, destroyed. 
lesus does it, v. 2. The covenant of| The condemning of sin saved the sinner from 
race made with us in Christ isa treasury of condemnation. Christ was made sin for us 
perit and grace, and thence we receive pardon | (2 Cor. v. 21), and, being so made, when he 
nd a new nature, are freed from the law of \was condemned sin was condemned in the 
1} and death, that is, both from the guilt | flesh of Christ, condemned in the human 
Bd power of sin—from the course of the | nature: So was satisfaction made to divine 
w, and the dominion of the flesh. Weare justice, and way made for the salvation of the 
another covenant, another master,|simner. [3.] The happy effect of this upon 
aother husband, under the Jaw of the Spirit, us (v. 4): That the righteousness of the law 
slaw that gives the Spirit, spiritual life to | might be fulfilled in us. Both in our justifi- 
aalify us for eternal. The foundation of | cation and in our sanctification, the righteous- 
Mis freedom is laid in Christ’s undertaking! ness of the law is fulfilled. A righteousness 
rus, of which he speaks v. 3, God sending | of satisfaction for the breach of the law is 


*) 


; own Son. - Observe, When the law failed, 
9d- provided another method. Christ comes 
‘do that which the law could not do. 
oses brought the children of Israel to the 
rders of Canaan, and then died, and left 
em there; but Joshua did that which 
ases could not do, and put them in posses- 
on of Canaan. Thus what the law could 
| do Christ did. The best exposition of 
is verse we have Heb. x. 1—10. Tomake 
the sense of the words clear, which in our 
nslation is a little intricate, we, may read 
with a little transposition :—God 


a 
ding his own Son in the likeness of sinful 
sh, and a sacrifice for sin, condemned sin in 
flesh, which the law could not do, in that it 
$ weak through the flesh, &c. v. 4. Ob- 
ye, [1.] How Christ appeared: In the 
mess of sinful flesh. Not sinful, for he 
oly, harmless, undefiled; but in the 
of that flesh which was sinful. He 
< upon him that nature which was corrupt, 
ugh perfectly abstracted from the corrup- 
Sof it. His being circumcised, redeemed, 

ed with John’s baptism, bespeaks the 
of sinful flesh. The bitings of the 
pents were cured by a serpent of 
yhich had the shape, though free from 
m, of the serpents that bit them. It 
at condescension that he who was 
nould be made in the likeness of flesh; 
uch greater that he who was holy should 
ein the likeness of sinful flesh. And 
»—here the best Greek copies place the 
God sent him, év épowpazt caoxic 
kal wei dpaoriag— im the likeness of 


| fulfilled by the imputation of Christ’s com- 
plete and perfect righteousness, which an- 
| swers the utmost demands of the law, as ths 
| mercy-seat was as long and as broad as the. 
}ark. A righteousness of obedience to the 
commands of the law is fulfilied in us, wher 
| by the Spirit the law of love is written upon 
| the heart, and that love is the fulfilling of 
| the law, ch. xiii. 10. Though the righteous- 
ness of the law is not fulfilled by us, yet, 
| blessed be God, it is fulfilled in us; there is 
| that to be found upon and in all true believers 
which answers the intention of the law. Us 
|who walk not after the flesh, but after the 
| Spirit. This is the description of all 

those that are interested in this privilese— 
| they act from spiritual and not from carnal 
| principles; as for others, the righteousness 
| of the law will be fulfilled upon them in their 
ruin. Now, 

2. Observe how we may answer to this 
character, v. 5, &c. 

1.) By looking to our minds. How may 
we know whether we are after the flesh or 
after the Spirit? By examining what we 
mind, the things of the flesh or the things 
of the spirit. Carnal pleasure, worldly profit 
and honour, the things of sense and time, 
are the things of the flesh, which unre- 
| generate peopie‘mind. The favour of God, the 
weifare of the soul, the concerns of eternity, 
are the things of the Spirit, which those that 
are after the Spirit do mind. The man is 
as the mind is. The mind is the forge of 
thoughts. As he thinketh in his heart, so is 
he, Proy. xxiii.7. Which way do the thoughts 


SN ES 2 ee he ee 


Tie betiever’s privileges. 
move with most pleasure’ On what do they 
dwell with most satisfaction? ‘I'he mind is 
the seat of wisdom. Which way go the pro- 
jects and contrivances? whethe: are we more 
wise for the world or for our souls? gpovover 
ra Tij¢ capxoc—they savour the things of the 
flesh ; so the word is rendered, Matt. xvi. 
23. It is a great matter what our savour is, 
what truths, what tidings, what comforts, we 
do mest relish, and are most agreeable to us. 
Now, to caution us against this carnal-mind- 
edness, he shows the great misery and ma- 
Ugnity of it, and compares it with the 
unspeakable excellency and comfort of spiri- 
tual-mindedness. [1.] It is death, v. 6. It 
is spiritual death, the certain way to eternal 
death. It is the death of the soul; for it is 
its alienation from God, in union and com- 
munion with whom the life.of the soul con- 
sists. A carnal soul is a dead soul, dead as 
a soul can die. She that liveth in pleasure is 
dead (1 ‘Tim, v. 6), not only dead in law as 
guilty, but dead in state as carnal. Death 
includes all misery; carnal souls are miser- 
able souls. But to be spiritually minded, 
ppovnpa Tov mvEvpuroc—a spiritual savour 
(the wisdom that is from above, a principle 
of grace) is life and peace ; it is the felicity 
and happiness of the soul. ‘he life of the 
soul consists in its union with spiritual 
things by the mind. A sanctified soul is a 
living soul, and that life is peace; it is a 
very comfortable life. All the paths of spi- 
ritual wisdom are paths of peace. It is life 
and peace in the other world, as well as in 
this. Spiritual-mindedness is eternal life 
and peace begun, and an assuring earnest of 
the perfection of it. [2.] It is enmity to 
God (v. 7), and this is worse than the former. 
The former speaks the carnal sinner a dead 
man, which is bad; but this speaks him a 
devil of a man. It is not only an enemy, 
but enmity itself. It is not only the aliena- 
tion of the soul from God, but the opposition 
of the soul against God; it rebels against 
his authority, thwarts his design, opposes 
his interest, spits in his face, spurns at his 
bowels. Can there be a greater enmity? 
An enemy may be reconciled, but enmity 
cannot. How should this humble us for, 
and warn us against, carnal-mindedness ! 
Shall we harbour and indulge that which is 
enmity to God our creator, owner, ruler, and 
benefactor? To prove this, he urges that it 
ts not subject to the law of God, neither indeed 
can be. The holiness of the law of God, and 
the unholiness of the carnal mind, are as 
irreconcilable as light and darkness. The 
carnal man may, by the power of divine 
grace, be made subject to the ‘law of God, 
hut the carnal mind never can; this must be 


broken and expelled. See how wretchedly | 


the corrupt will of man is enslaved to sin; 
as far as the carnal mind prevails, there is 
no inclination to the law of God: therefore 
wherever there is a change wrought it is by 
the power of God’s grace, not by the freedom 


ROMANS. - 22 Pr at 


a~ 
of man’s will. Hence h 
that are in the flesh cannot 
that are in a carnal unregenerate s 
the reigning power of sin, cannot ¢ 
things that please God, wanting grace, 
pleasing principle, and an interest in Chris 
the pleasing Mediator. The very sacrifice 
the wicked is an abomination, Prov. xv. 
Pleasing God is our highest end, of w 
those that are in the flesh cannot but fal 
short; they cannot please him, nay, the 
cannot but displease him. We may. know 
our state and character, y 
(2.) By enquiring whether we have th 
Spirit of God and Christ, or not (v.9): Yor 
are not in the flesh, but in the Spirit. 'Vhi 
expresses states and conditions of the sou 
vastly different. All the saints have flesl 
and spirit in them; but to be in the flesh ani 
to be in the Spirit are contrary. It denote 
our being overcome and subdued by one o 
these principles. As we say, A man is 7 
love, or in drink, that is, overcome by 1 
Now the great question is whether we are i 
the flesh or in the Sad and how may w 
come to know it? y, by enquiring whi 
ther the Spirit of God dwell in us. ‘Th 
Spirit dwelling in us is the best evidence ¢ 
our being in the Spirit, for the indwelling 
mutual (1 John iv. 16): Dwelleth in God, an 
God in him. The Spirit visits many that at 
unregenerate with his motions, which th 
resist and quench; but in all that are sani 
tified he dwells; there he resides and rm 
He is there as a man at his own house, whe 
he is constant and welcome, and has the 4 
minion. Shall we put this question to 
own hearts, Who dwells, who rules, wi 
keeps house, here? Which interest has t 
ascendant? ‘To this he subjoins a genet 
rule of trial: Jf any man has not the Sp 
Christ, he is none of his. To be Chal 
(that is, to be a Christian indeed, one of } 
children, his servants, his friends, in uni 
with him) is a privilege and honour whi 
many pretend to that have no part nor lo! 
the matter. None are his but those that ha 
his Spirit; that is, [1.] That are spirit 
he was spirited—are meek, and lowly, © 
humble, and peaceable, and patient, and « 
ritable, as he was. We cannot tread i 
steps unless we have his spirit; the fra 
and disposition of our souls must be ¢ 
formable to Christ’s pattern. [2.] T 
actuated and guided by the Holy Spiri 
God, as a sanctifier, teacher, and comfor 
Having the Spirit of Christ is the same ¥ 
having the Spirit of God to dwell in us. — 
those two come much to one; for all tha’ 
actuated by the Spirit of God as 
are conformable to the-spirit of Christ as th 
pattern. Now this description of the z 
‘racter of those to whom belongs th 
| privilege of freedom from condemnatio 
| be applied to all the other privileg 
follow. : . 
' 10 And if Christ be in you, 


‘ 


’ 


aA 


ei sain) es eee eS 
a aad a> as : ae The believer's privileses 
use ‘of sin; bat the spirit aes the. clog and load of this body, 


that it may be fit to partake of eternal life. 
life because of righteousness. When Abraham was dead, yet God was the 


But if the Spirit of him that raised God of Abraham, for even feet his spirit was 
p Jesus from the dead dwell in you, |}ife, Matt. xxii. 31, 32. See Ps. lix.15. And 
e that raised up Christ from the | this because of righteousness. The righteous- 
d shall also quicken your mortal | ness of Christ imputed to them secures the 


. *. -_|soul, the better part, from death; the righ- 
aes by his Spirit that dwelleth in teousness of Christ inherent in them, the re- 


yu. 12 Therefore, brethren, We are | newed image of God upon the soul, preserves 
ebtors, not to the flesh, to live after | it, and, by God’s ordination, at death elevates 
he flesh. 13 For if ye live after the | it, and improves it, and makes it meet to par- 


: : 5 take of the inheritance of the saints in light. 
esh, oe shall die : but if We through The eternal life of the soul consists in the 


he Spirit do mortify the deeds of the vision and fruition of God, and both assimi- 
Besy, y e shall live. 14 For as many) Jating, for which the soul is qualified by the 
s are Ted by the Spirit of God, they| righteousness of sanctification. I refer to Ps. 
re the sons of God. 15 ee ve erase at pena. ule 
. i 3 ere 1s a life reserved too for the poor 
e not received the spirit of bond- body at last: He shail also quicken your ae 
ige again to fear ; but ye have received| ta? dodies, v.11. The Lord is for the body ; 
he Spirit of adoption, whereby we| and though at death it is cast aside as a de- 
, Abba, Father. 16 The Spirit] spised broken vessel, a vessel in which is no 


If beareth witness with our spirit pleasure, yet God will have a desire to the 
err ?| work of his hands (Job xiv. 15), will remem- 
at we are the children of God :— | ber his covenant with the dust, and will not 
In these verses the apostle represents two lose a grain of it; but the body shall be re- 
fore excellent benefits, which belong to true! united to the soul, and clothed with a glory 
elievers. |agreeable to it. Vile bodies shall be newly 
i. Life. The happiness is not barely aj fashioned, Phil. iii. 21; 1 Cor. xv. 42. Two 
ve happiness, not to be condemned;|great assurances of the resurrection of the 
lit it is positive, it is an advancement to a life| body are mentioned :—{1.) The resurrection 
at will be the unspeakable happiness of the| of Christ: He that raised up Christ from the 
fan (v. 10, 11): If Christ be in you. Observe, ; dead shail also quicken. Christ rose as the 
he Spirit be in us, Christ is in us. He} head, and-first-fruits, and forerunner of all 
in the heart by faith, Eph. ii. 17.| the saints, 1 Cor. xv. 20. The body of Christ 
we are here told what becomes of the} lay in the grave, under the sin of al] the elect 
pdies and souls of those in whom Christ is.| imputed, and broke through it. O grave, 
|. We cannot say vut that the body is dead ; | then, where is thy victory? It is in the vir- 
a frail, mortal, dying body, and it will be| tue of Christ’s resurrection that we shall rise. 
d shortly; it is a house of clay, whose (2.) ‘The indwelling of the Spirit. ‘The same 
undation is in the dust. The life purchased | Spirit that raiseth the soul now will raise the 
d promised does not immortalize the body | body shortly: By his Spirit that dwelleth in 
present state. It is dead, that is, it is) you. The bodies of the saints are the temples 
nted to die, it is under a sentence of} of the Holy Ghost, 1 Cor. iii. 16; vi. 19. 
: as we say one that is condemned is a! Now, though these temples may be sufferea 
d man. In the midst of life we are in: for awhile to lie in ruins, yet they shall be 
: be our bodies ever so strong, and | rebuilt. The tabernacle of David, which has 
hful, and handsome, they are as good as | fallen down, shall be repaired, w hatever great 
d (Heb. xi. 12), and this because of sin. mountains may be in the way. The Spirit, 
in that kills the body. This effect the, breathing upon dead and dry bones, will make 
t threatening has (Gen. iii. 19): Dust thow | them live, and the saints even in their flesh 
.» Methinks, were there no other argu-| shall see God. Hence the apostle by the way 
love to our bodies should make us hate| infers how much it is our duty to walk not 
be it is such an enemy to our bodies. | after the flesh, but after the Spirit, v. 12, 13. 
death even of the bodies of the saints | Let not our life be after the wills and motions 
remaining token of God’s displeasure, of the flesh. Two motives he mentions here: 
st sin. —[1.] Weare not debtors to the flesh, neither 
But the spirit, the precious soul, that is; by relation, gratitude, nor any other bond or 
it is now spiritually alive, nay, it is life.| obligation. We owe no suit nor service to 
e in the soul is its new nature; the life| our carnal desires; we are indeed bound to 
saint lies in the soul, while the life of | clothe, and feed, and take care of the body, 
nner goes no further than the body. | as a servant to the soul in the service of God, 
en the body dies, and returns to the dust,| but no further. We are not debtors to it; 
he spirit is life ; not only living and immor-| the flesh never did us so much kindness as to 
jut swallowed up of life. Death to the/ oblige us to serve it. It is implied that we 
is but the freeing of the hcaven-borni are Gebtors to Christ and to the Spirit - there 


The believer's privtleyes. 
we owe our all, all we have and all.we can do, 
by a thousand honds and obligations. Being 
delivered from so great a death by so greata 
ransom, we are deeply eee is our de- 
liverer. Seé 1 Cor. vi. 19, Con- 
sider the consequences, ee w wil be at the 
end of the way. Here are life and death, 
blessing and cursing, set before us. If you 
live after the flesh, you shall die; that is, die 
eternally. It is the pleasing, and serving, and 
gratifying, of the flesh, that are the ruin of 
souls; that is, the second death. Dying in- 
deed is the Soul’s dying: the death of the 
saints is but a sleep. But, on the other 
hand, You shall live, live and be happy to 
eternity ; that is the true life- If you through 
the Spirit mortify the deeds of the body, sub- 
due and keep under all fleshly lusts and affec- 
tions, deny yourselves in the pleasing and 
humouring of the body, and this through the 
Spirit; we cannot do it without the Spirit 
working it in us,and the Spirit will not do it 
without our doig our endeavour. So that in 
a word we are put upon this dilemma, either 
to displease the body or destroy the soul. 

II. The Spirit of adoption is another pri- 
vilege belonging to those that are in Christ 
Jesus, v. 14—-16. 

1. All that are Christ’s are taken into the re- 
lation of children to God, v. 14. Observe, (1.) 
Their property: They are led by the Spirit of 
God, as a scholar in his learning is led by his 
tutor, as a traveller in his journey is led by his 
guide, as a soldier in his engagements is led 
by his captain ; not driven as beasts, ut led 
as rational creatures, drawn with the cords 
of a man and the bands of love. It is the 
undoubted character of all true believers that 
they are led by the Spirit of God. Having 
submitted themselves in believing to his 
guidance, they do in their obedience follow 
that guidance, and are sweetly led into all 
truth and all duty. (2.) Their privilege: 
They are the sons of God, received into the 
aumber of God’s children by adoption, owned 
and loved by him as his children. 

2. And.those that are the sons of God 
have the Spirit, 

Q.) To work in them the disposition of 
children. 

[1.] You have not received the spirit 
of bondage again to fear, v. 15. Understand 
it, First, Of that spirit of bondage which the 
Old-Testament church was under, by reason 
of the darkness and terror of that dispensa- 
tion. The veil signified bondage, 2 Cor. iii. 
15. Compare v.17. The Spirit of adoption 
was not then so plentifully poured out as 
now; for the law opened the wound, but lit- 
tle of the remedy. Now you are not under 
that dispensation, you have not received that 
spirit. Secondly, Of that spirit of bondage 
which many of the saints themselves were 
under at their conversion, under the convic- 
tions of sin and wrath set home by the Spirit; 
as those in Acts ii. 37, 
$0), Paul, Acts ix. 6. 


the jailer (Acts xvi. 
Then the Spirit him- |heirs of God, and joint-heirs 


self was to the sain 
“But,” sa e the oe 
over.” “God asa udge, 
“ by the spirit of bondage, ser 
as Mediator, and Christ as } le 
spirit of adoption, pra shew 
as a Father.” Though a child | j 
come under fear of bondage again, 
be questioning his sonship, yet 
Spirit is not again a spirit of bonda 
then he would witness an untruth. - 
({2.] But you have received the § 
adoption. Men may give a charter o 
tion; but it is God's prerogative, when 
adopts, to give a spirit of adoption the 
ture of children. The Spirit of adopt 
works in the children of God a filial lov 
God as a Father, a delight in him, and a 
pendence upon him, asa Father. A sa 
fied soul bears the image of God, 
child bears the image of the father. 
we cry, Abba, Father. Praying is here c 
crying, which is not only an ne 
natural expression of desire; child 
cannot speak vent ther desires by cry 
Now, the Spirit teaches us in hoty Penal 
to God as a Father, with a ho mb, 
fidence, emboldening the ra in that d 
Abba, Father. Abba is a Syriac word s 
fying father or my father ; xarno, a Gi 
word ; and why both, Abba, Father ? Bee 
Christ said soin prayer (Mark xiv. 36), A 
Father : and we have received the Spir 
the Son. It denotes an affectionate € 
ing importunity, and a believing stres 
upou the relation. Little children, b beg 
of their parents, can say little but J 
Father, and that is rhetoric enough. 
denotes that the adoptiva 1s commo 
Jews and Gentiles: the Jews call 
in their language, the Greeks pier 
xarno in their language; for in Chri 
there is neither Greek nor Jew. - 
(2.) ‘To witness to the relation of chi 
v.16. The former is the work of th 
as a Sanctifier; this as a Comforter. 
witness with our spirit. Many am 
witness of his own spirit to the goodne 
his state who has not the concurring 
mony of the Spirit. Man nea 
sliedisebies to wheal the God Fils 
not speak peace. But those that: a 
fied have God’s Spirit witnes 
spirits, which is to be understood 
immediaté extraordinary revelatior 
ordinary work of the Spirit, in 
means of comfort, speaking peace to 
This testimony is always agreeal 
written word, and is therefore alwé 
ed upon satictifications for the § 
heart cannot contradict the § 
word. The Spirit witnesses to ni n 
vileges of children who have not | 
and | disposition of children. 


17 And if children, then hy 


a 
44 


; If so ‘be that we suffer with 


her. 18 For I reckon that the 
ngs of this present time are 
ot worthy ¢o be compared with the 
ory which shall be revealed in us. 
9 For the earnest expectation of the 
eature waiteth for the manifestation 
if the sons of God. 20 For the 
reature was made subject to vanity, 
ot willmgly, but by reason of him 
tho hath subjected the same in hope. 
1 Because the creature itself also 
be delivered from the bondage 
f corruption into the glorious liberty 
Fthe children of God. 22 For we 
snow that the whole creation groan- 
and travaileth in pain together 
fil now. 23 And not only they, 
it ourselves also, which have the 
tstfruits of the Spirit, even we our- 
lves groan within ourselves, waiting 
r the adoption, fo wit, the redemp- 
of our body. 24 For we are 
ved by hope: but hope that is seen 
snot hope: for what a man seeth, 
ay doth he yet hope for? 25 But 
we hope for that we see not, then 
Fwe with patience wait for it. 


a“ 


In these words the apostle describes a 
wth illustrious branch of the happiness of 
vers, namely, a title to the future glory. 
fitly annexed to our sonship ; for as 
option of sons entitles us to that glory, 
disposition of sons fits and prepares 
for it. If children, then heirs, v.17. In 
thly inheritances this rule does not hold, 
ty the first-born are heirs ; but the church 
nurch of first-born, for they are all heirs, 
aven is an inheritance that all the saints 
yheirs to. They do not come to it as pur- 

ers by any merit or procurement of their 
but as heirs, purely by the act of God; 
makes heirs. The saints are heirs 
in this world they are heirs under 
see Gal. iv.1, 2. Their present state 
ate of education and preparation for 
heritance. How comfortable should 
to all the children of God, how little 
they have in possession, that, being 
they have enough in reversion! But 
honour and happiness of an heir lie in 
value and worth of that which he is heir 
read of those that inherit the wind ; 
efore we have here an abstract of the 
1. Heirsof God. The Lord him- 
e portion of the saints’ inheritance 
i. 5), a goodly heritage, v.6. The 
are spiritual pmiests, that have the 
for their inheritance, Num. xviii. 20. The 


CHAP. VIL 


. that: we may be also glorified 


= The believer's privileges, 


vision of God and the fruition of God make up 
the inheritance the saints are heirs to. God 
himself will be with them, and will be their 
God, Rev. xxi. 3. 2. Joint-heirs with Christ. 
Christ, as Mediator, is said to be the heir of all 
things (Heb. i. 2), and true believers, by vir- 
tue of their union with him, shall inherit all 
things, Rey. xxi.7. Those that now partake 
of the Spirit of Christ, as his brethren, shall, 
as his brethren, partake of his glory (John xvii. 
24), shall sit down with him upon his 
throne, Rev. iii. 21... Lord, what is man, that 
thou shouldst thus magnify him! Now 
this future glory’ is further spoken of as the 
reward of present sufferings and as the ac- 
complishment of present hopes. 

I. As the reward of the saints’ present 
sufferings; and it is a rich reward: [f so be 
that we suffer with him (v. 17), or forasmuch 
as we'suffer with him. The state of the church 
in this world always is, but was then especially, 
an afflicted state; to be a Christian was cer- 
tainly to be a suiferer. Now, to comfort 
them in reference to those sufferings, he tells 
them that they suffered with Christ—for his 
sake, for his honour, and for the testimony of 
a good conscience, and should be glorified 
with him. Those that suffered with David in 
his persecuted state were advanced by him 
and with him when he came to the crown, 
see 2Tim. ii. 12. See the gains of suffering 
for Christ ; though we may be losers for him, 
we shall not, we cannot, be losers by him in 
the end. ‘his the gospel is filled with the 
assurances of. Now, that suffering saints nay 
have strong supports and consolations from 
their hopes of heaven, he holds the balance 
(v. 18), in a comparison between the two, 
which is observable. 1. In one scale he puts 
the sufferings of this present time. The 
sufferings of the saints are but sufferings of — 
this present time, strike no deeper than the 
things of time, last no longer than the present 
time (2 Cor. iv. 17), light affliction, and but 
foramoment. So that onthe sufferings he 
writes tekel, weighed in the balance and found 
light. 2. Inthe other scale he puts the glory, 
and finds that a weight, an exceeding and 
eternal weight: Glory that shall be revealed. 
In our present “state we come short, not only 
in the enjoyment, but in the knowledge oe 
that glory (1 Cor. ii. 9; 1 John iu. 2): it 
shall be revealed. It surpasses all that we 
have yet seen and known: present vouch- 
safements are sweet and precious, very 
precious, very sweet ; but there is something 
to come, something behind the curtain, that 
willoutshine all. Shall be revealed in us ; not 
only revealed to us, to be seen, but revealed 
in us, to be enjoyed. The kingdom of Godis 
within you, andwillbe sotoeternity..3. Hecon- 
cludes the sufferings not worthy to be compared 
with the glory—ovx d&ta mpbc tiv ddéav. They 
cannot merit that glory; and, if suifering for 
Christ will not merit, much less will doing. 
They should not at all deter and frighten us 
from the diligent and earnest. pursuit of that 


\ 


ry eee a ee ee ee in Be te 


The believer's privileges. 


and concern the body only; but the glory is 
rich and great, and concerns the soul, and is 
eternal. ‘This he reckons. I reckon—)oytZopat. 
Itis not a rash and sudden determination, 
but the product of a very serious and deli- 
berate consideration. He had reasoned the 
case within himself, weighed the arguments 
on both sides, and thus at last resolves the 
point. O how vastly different is the sen- 
tence of the word from the sentiment of the 
world concerning the sufferings of this pre- 
sent time! J reckon, as an arithmetician that 
is balancing an account. He first sums up 
what is disbursed for Christ in the sufferings 
of this present time, and finds they come to 
very little; he then sums up what is secured 
to us hy Christ in the glory that shall be re- 
vealed, and this he finds to be an infinite sum, 
transcending all conception, the disbursément 
abundantly made up and the losses infinitely 
countervailed. And who would be afraid 
then to suffer for Christ, who as he is before- 
hand with us in suffering, so he will not be 
behind-hand with us in recompence? Now 
Paul was as competent a judge of this point 
as ever any mere man was. Hecould reckon 
not by art only, but by experience; for he 
knew both. He knew what the sufferings of 
this present time were; see 2 Cor. xi. 23— 
28. Heknew what the glory of heaven 1s; 
see 2 Cor. xii. 3, 4. And, upon the view of 
both, he gives this judgment here. There is 
nothing like a believing view of the glory 
which, shall be revealed to support and bear 
up the spirit under all the sufferings of this 
present time. ‘The reproach of Christ appears 
riches to those who have respect to the re- 
compence of reward, Heb. xi. 26. 

II. As the accomplishment of the saints’ 
present hopes and expectations, v. 19, &c. 
As the saints are suffering for it, so they are 
waiting for it. Heaven is therefore sure ; 
for God by his Spirit would not raise and 
encourage those hopes only to defeat and 
disappoint them. He will establish that word 
unto his servants on which he has caused 
them to hope (Ps. exix. 49), and heaven is 
therefore sweet; for, if hope deferred makes 
the heart sick, surely when the desire comes 
it will be a tree of life, Prov. xiii. 12. Now 
he observes an expectation of this glory, 

1. In the creatures v. 19—22. ‘That must 
needs he agreat, a transcendent glory, which 
all the creatures are so earnestly expecting 
and longing for. ‘This observation in these 
verses has some difficulty in it, which puzzles 
interpreters a little; and the more because it 
(gs a remark not made in any other scripture, 
with which it might be compared. By the 
creature here we understand, not as some do 
the Gentile world, and their expectation of 
Christ and the gospel, which is an exposition 
very foreign and forced, but the whole frame 
of nature, especially that of this lower world— 
the whole creation, the compages of inanimate 
and sensible creatures, which, because of their 


ROMANS. | ‘ a 
glory. The sufferings are small and short, | harmony and mutual 


| delivered from this bondage into the glo 


. 
— 
i 


they all constitute and ma 
are spoken of in the singular nur 
creature ‘The sense of the apost 
four verses we may take in the fellc 
servations :—(1.) That there isa prese: 
to which the creature, by reason of the 
man, is made subject, v. 20. Wher 
sinned, the ground was cursed for man’s g 
and with it all the creatures (especially of 
lower world, where our acquaintance ] 
became subject to that curse, became mutz 
and mortal. Under the bondage of corrupt 
v. 21. There is an impurity, deformity, ¢ 
infirmity, which the creature has contra 
by the fall of man: the creationis sulli 
stained, much of the beauty of the world g 
There is an enmity of one creature to ano 
they are all subject to continual altera' 
and decay of the individuals, liable to 
strokes of God’s judgments upon man. WI 
the world was PEA and almost all 
creatures in it, surely then it was sub 
vanity indeed. The whole species of ere 
is designed for, and is hastening to, a 
dissolution by fire. And it is not the | 
part of their vanity and bondage that | 
are used, or abused rather, by men as 
ments of sin. The creatures are often abi 
to the dishonour of their Creator, the |} 
of his children, or the service of his enem 
When the creatures are made the food. 
fuel of our lusts, they are subject to ve 
they are captivated by the law of sin. 1 
this not willingly, not of their own chi 
All the creatures desire their own perfe 
and consummation ; when they are mad 
struments of sin it isnot willingly. Or, 4 
are thus captivated, not for any sin of 
own, which they had committed, b 
man’s sin: By reason of him who hath 
jected the same. Adam did it meritoriou 
the creatures being delivered to him, \ 
he by sin delivered himself he delivere¢ 
likewise into the bondage of corrup 
God did it judicially ; he passed a set 
upon the creatures for the sin of mai 
which they became subject. And 
(poor creatures) they bear in hope t 
not be soalways. Em éAidt Ori kai, 
hope that the creature itself ; so man 
copies join the words. We have reas 
the poor creatures that for our sin have 
subject to vanity. (2.) ‘That the ec 
groan and travail in pain together unde 
vanity and corruption, v. 22. It isa fi 
tive expression. Sin is a burden to the: 
creation; the sin of the Jews, in c 
Christ, set the earth a quaking un 
The idols were a burden to the we 
Isa. xlvi.1. ‘There is a general outc 
whole creation against the sin of m 
stone crieth out of the wall (Hab. ii 
land cries, Job xxxi. 38. (3.) That t 
ture, that is now thus burdened, shal 
the time of the restitution of all thir 


a 
iy 


sie =| a Ce ee ee ee me ge 
Ree St ee ee = shail as : 
see. CHAP. VI ‘The believer’s privileges. 

i} the children of God (v. 21)—they | sires; not making a loud noise, as the hypo- 
no-more be subject to vanity and cor-|crites howling upon the bed for corn and 
on, and the other fruits of the curse;|wine, but with silent groans, which pierco 
on the contrary, this lower world shall | heaven soonest of all. Or, We groan among 
be renewed: when there will be new.heavens | ourselves. It is the unanimous vote, the 
there will be a new earth (2 Pet. ili. 13; Rev. | joint desire, of the whole church, all agree in 
Xxi. 1); and there shall be a glory conferred | this: Co:ne, Lord Jesus, come quickly. The 
upon all the creatures, which shall be (in the | groaning denotes a very earnest and impor- 
| proportion of their natures) as suitable and j tunate desire, the soul pained with the delay. 
as great an advancement as the glory of the | Present receivings and comforts are con- 
children of God shall be to them. ~The fire | sistent with a great many groans; not as the 

at the last day shall be a refining, not a de-| pangs of one dying, but as the throes of a 
| stroying annihilating fire. What becomes | woman in travail—groans that are symptoms 
pf the souls of brutes, that go downwards, | of life, not of death. (2.) The object of this 
mone can tell. But it should seem by the| expectation. What is it we are thus desiring 

cripture that there will be some kind of|and waiting for? What would we have? 
restoration of them. And if it be objected, | The adoption, to wit, the redemption of our 
hat use will they be of to glorified saints? | body. Though the soul be the principal part 
@ may suppose them of as much use as they | of the man, yet the Lord has declared himself 
were to Adam in innocency; and if it be| for the body also, and has provided a great 
only to illustrate the wisdom, power, and | deal of honour and happiness for the body. 
goodness of their Creator, that is enough. | The resurrection is here called the redemption 
Compare with this Ps. xcvi. 1O—13; xcviii.| of the body. It shall then be rescued from 
7—9. Let the heavens rejoice before the|the power of death and the grave, and the 
Lord, for he cometh. (4.) That the creature | bondage of corruption; and, though a vile 
doth therefore earnestly expect and wait for | body, yet it shall be refined and beautified, 
| the manifestation of the children of God, v.19. | and made like that glorious body of Christ, . - 
Observe, At the second coming of Christ | Phil. iii. 21; 1 Cor. xv. 42. This is called 
there will be a manifestation of the children | the adoption. [1.] It is the adoption ma- 
pf God. Now the saints are God’s hidden | nifested before all the world, angels and men. 
ones, the wheat seems lost in a heap of chaff; | Now are we the sons of God, but it does not 
but then they shall be manifested. It does | yet appear, the honour is now clouded; but 
Not yet appear what we shall be (1 John iii. 2), | then God will publicly own all his children. 
gut then the glory shall be revealed. The}The deed of adoption, which is now written, 
children of God shall appear in their own | signed, and sealed, will then be recognized, 
colours. And this redemption of the creature | proclaimed, and published. As Christ was, 
is reserved till then; for, as it was with man | so the saints will be, declared to be the sons 
and for man that they fell under the curse, so | of God with power, by the resurrection from 
with man and for man they shall be delivered.|the dead, ch. i. 4. It will then be put 
All the curse and filth that now adhere tothe] past dispute. [2.] It is the adoption per- 
ature shall be done away then when those | fected and completed. The children of God 
have suffered with Christ upon earth | have bodies as well as souls; and, till those 
reign with him upon the earth. This} bodies are brought into the glorious liberty 
the whole creation looks and longs for; and | of the children of God, the adoption is not 
it may serve as a reason why now a good}perfect. But then it will be complete, wher 
man should be merciful to his beast. the Captain of our salvation shall bring the 

2. In the saints, who are new creatures, | many sons toglory, Heb. 11.10. This is that 
©. 23—25. Observe, (1.) The grounds of| which we expect, in hope of which our flesh 
this expectation in the saints. Itis our hav-| rests, Ps. xvi.9, 10. All the days of our ap- 
received the first-fruits of the Spirit, | pointed time we are waiting, till this change 
h both quickens our desires and encou-| shall come, when he shall call, and we shall 
our hopes, and both ways raises our | answer, and he will have a desire to the work 
pectations. The first-fruits did both sanc-| of his hands, Job xiv. 14, 15. (3.) The 
fy and ensure the lump. Grace is the|agreeableness of this to our present state, 
irst-fruits of glory, itis glory begun. We, |v. 24, 25. Our happiness is not in present 
having received such clusters in this wilder-| possession. We are saved by hope. In this, 
cannot but long for the full vintage in| as in other things, God hath made our pre- 
eavenly Canaan. Not only they—not | sent state a state of trial and probation—that 
y the creatures which are not capable of | our reward is out of sight. Those that will 
h a happiness as the first-fruits of the|deal with God must deal upon trust. It is 
but even we, who have such present | acknowledged that one of the principal graces 
receivings, cannot but long for some-/| of a Christian is hope (1 Cor. xiii, 13), which 
ag more and greater. In having the first-| necessarily implies a good thing to come, 
its of the Spirit we have that which is| which is the object of that hope. Faith re- 
precious, but we have not all we would | spects the promise, hope the thing promised. 
_ We groan within ourselves, which de- | Faith is the evidence, hope the expectation, of 
‘the strength and secrecy of these de-|thingsnotseen. Faith is the mother of hope. 


P 


The believer's privileges. 


to tarry, it becomes us to wait for him. 


26 Likewise the Spirit also helpeth 
for we know not 
what we should pray for as we ought : 
but the Spirit itself maketh imterces- 
sion for us with groanings which 
27 And he that 
searcheth the hearts knoweth what is 
the mind of the Spirit, because he 
maketh intercession for the saints ac- 
cording to the will of God. 28 And 
we know that all things work together 
for good to them that love God, to 
them who are the called according to 


our infirmities : 


cannot be uttered. 


his purpose. 


The apostle here suggests two privileges 
more to which true Christians are entitled :— 

I. The help of the Spirit in prayer. While 
we are in this world, hoping and waiting for 
what we see not, we must be praying. Hope 
supposes desire, and that desire offered up 
to God is prayer; we groan. Now observe, 

1. Our weakness in prayer: We know not 
what we should pray for as we ought. (1.) As 
to the matter of our requests, we know not 
what to ask. We are not competent judges 
of our own condition. IVho knows what is 
good for a man in this life? Eccl. vi. 12. We 
are short-sighted, and very much biassed in 


favour of the flesh, and apt to separate the 
end from the way. You know not what you 
ask, Matt. xx. 22. We are like foolish child- 
ren, that are ready to cry for fruit before it 
is ripe and fit for them; see Luke ix. 54, 55. 
(2.) As to the manner, we know not how to 
pray as we ought. It is not enough that we 
do that which is good, but we must do it 
well, seek in a due order; and here we are 
often at a loss—graces are weak, affections 
cold, thoughts wandering, and it is not always 
easy to find the heart to pray, 2 Sam. vii. 27. 
The apostle speaks of this in the first per- 
son: We know not. He puts himself among 
the rest. Folly, and weakness, and distrac- 
tion in prayer, are what all the saints are 
complaining of. If so great a saint as Paul 
knew not what to pray for, what little reason 
fave we to go forth about that duty in our 
awn strength ! 

2. The assistances which the Spirit gives 
us in that duty. He helps our infirmities, 
meant especially of our praying infirmities, 
which most easily beset us in that duty, 
against which the Spirit helps. The Spirit 
in the word helps; many rules and promises 
there are in the word for our help. The 
Spirit in the heart heips, dwelling in us, 
working in us, as a Spirit of grace and sup- 


ROMANS. 


We do with patience wait. In hoping for 
this glory we have need of patience, to bear 
the sufferings we meet with in the way to it 
and the delays of it. Our way is rough and 
long; but he that shall come will come, and 
will not tarry; and therefore, though he seem 


terceding for us, so he always hears the 


plication, especially with F 
firmities we are under when we nas 
fering state, when our faith is most a ) 
fail; for this end the Holy Ghost was } 
out. Helpeth, cvvavri\apBaverai—heav 
us, over ayainst us, helps as we help one t 
would lift up a burden, by lifting over again 
him at the other end—helps with us, sat) 
with us doing our endeavour, putting fort 
the strength we have. We must not sit sti 
and expect that the Spirit should do al 
when the Spirit goes before us we must be 
stir ourselves. We cannot without God, an 
he will not without us. What help? Wh 
the Spirit itself makes intercession for us, dit 
tates our requests, indites our petitions, draw 
up our plea for us. Christ intercedes fo 
in heaven, the Spirit intereedes for us in ot 
hearts; so graciously has God provided fe 
the encouragement of the praying remnan 
The Spirit, as an enlightening Spirit, teache 
us what to pray for, as a sanctifying Spin 
works and excites praying graces, as a con 
forting Spirit silences our fears, and hel 
over all our discouragements. The Hol 
Spirit is the spring of all our desires an 
breathings towards God. Now this 
sion which the Spirit makes is, (1.) 
groanings that cannot be uttered. The streng 
and fervency of those desires which the He 
Spirit works are hereby intimated. er 
may be praying in the Spirit where there | 
not a word spoken; as Moses prayed (Exe 
xiv. 15), and Hannah, 1 Sam.i. 13. It 
not the rhetoric and eloquence, but the fa 
and fervency, of our prayers, that the Spi 
works, as an intercessor, in us. C 
uttered ; they are so confused, the so 
such a hurry with temptations and troubl 
we know not what to say, nor how to e: 
ourselves. Here is the Spirit interced 
with groans that cannot be uttered. Wl 
we can but cry, Abba, Father, and refer ou 
selves to him with a holy humble bold: 
this is the work of the Spirit. (2.) Ace 
to the will of God, v. 27. The Spirit in 
heart never contradicts the Spirit in the w 
Those desires that are contrary to the wil 
God do not come from the Spirit. The S} 
interceding in us evermore melts our ° 
into the will of God. Not as I will, but 
thou wilt. ee 
3. The sure success of these intercessi 
He that searches the heart knoweth what is 
mind of the Spirit, v. 27. To a hypocrit 
whose religion lies in his tongue, nothing 
more dreadful than that God searches 
heart and sees through all his di 
a sincere Christian, who makes 
of his duty, nothing is more comforta 
than that God searches the heart, for th 
he will hear and answer those desires wh 
we want words to express. He kno 
we heve need of before we ask, M: 
He knows what is the mind of his own Sp 
inus And, as he always hears the Son: 


ay 


“fi. 


eding in us, because his intercession is 
cording to the will of God. What could 
ive been done more for the comfort of the 
sord’s people, in all their addresses to God? 
arist had said, “‘ Whatever you ask the 
Father according to his will he will give it 
you.” But how shall we learn to ask accord- 
‘ing to his will. Why, the Spirit will teach 
as that. ‘Therefore it is that the seed of 
Jacob never seek in vain. ~ 
II. The concurrence of all providences for 
“the good of those that are Christ’s, v. 28. It 
might be objected that, notwithstanding all 
these privileges, we see believers compassed 
about with manifold afflictions ; though the 
| Spirit makes intercession for them, yet their 
troubles are continued. It is very true; but 
in this the Spirit’s intercession is always ef- 
-fectual, that, however it goes with them, all 
this is working together for their good. Ob- 
serve here. 
1. The character of the samts, who are 
‘interested in this privilege; they are here 
“described by such properties as are common 
‘to all that are truly sanctified. (1.) They love 
God. This inchides all the out-goings of the 
soul’s affections towards God as the chief 
good and highest end. It is our love to God 
that makes every providence sweet, and there- 
fore profitable. Those that love God make 
the best of all he does, and take all in good 
part. (2.) They are the called according to his 
mpose, effectually called according to the 
ernal purpose. The call is effectual, not 
according to any merit or desert of ours, but 
cording to God’s own gracious purpose. 
. The privilege of the saints, that all things 
ork together for good to them, that is, all the 
vidences of God that concern them. All 
at God performs he performs for them, 
s. lvii. 2. Their sins are not of his per- 
| forming, therefore not intended here, though 
permitting sin is made to work for their 
ood, 2 Chron. xxxii. 31. But all the pro- 
dences of God are theirs—merciful provi- 
ences, afflicting providences, personal, pub- 
. They are all for good; perhaps for 
mporal good, as Joseph’s troubles; at least, 
r spiritual and eternal good. That is good 
ir them which does their souls good. Either 
sctly or indirectly, every providence has a 
sndency to the spiritual good of those that 
we God, breaking them off from sin, bring- 
them nearer to God, weaning them from 
he world, fitting them for heaven. Work 
They work, as physic works upon 
he body, various ways, according to the in- 
tion of the physician; but all for the pa- 
mt’s good. They work together, as several 
redients in a medicine concur to answer 
‘intention. God hath set the one over 


singular, with a noun plural, denoting 
larmony of Providence and its uniform, 
ems, ail the wheels as one wheel, Ezek. x. 
He worketh all things together for good; 


ee The believer’s privileges. 
quality in the providences themselves, but 
from the power and grace of God working 
in, with, and by, these providences. All this 
we know—know it for a certainty, from the 
word of God, from our own experience, and 
from the experience of all the saints. 

29 For whom he did foreknow. he 
also did predestinate to be conformed 
to the image of his Son, that he 
might be the firstborn among many 
brethren. 30 Moreover whom he did 
predestinate, them he also called: 
and whom he called, them he also 
justified: and whom he _ justified, 
them he also glorified. 

The apostle, having reckoned up so many 
ingredients of the happiness of true believers, 
comes here to represent the ground of them 
all, which he lays in predestination. ‘These 
precious privileges are conveyed to us by the 
charter of the covenant, but they are founded - 
in the counsel of God, which infallibly se- . 
cures the event. That Jesus Christ, the pur- 
chaser, might not labour in vain, nor spend 
his strength and life for nought and in vain, ~ 
there is a remnant given him, a seed that he 
shall see, so that the good pleasure of the 
Lord shall prosper in his hands. For the 
explication of this he here sets before us the 
order of the causes of our salvation, a golden 
chain, which cannot be broken. ‘There are 
four links of it :— 

I. Whom he did forcknow he also did pre- 
destinate to be conformed to the image of his 
Son. All that God designed for glory and 
happimess as the end he decreed to grace 
and holiness as the way. Not, whom he did 
foreknow to be holy those he predestinated 
to be so. ‘The counsels and decrees of God 
do not truckle to the frail and fickle will of 
men; no, God’s foreknowledge of the saints 
is the same with that everlasting love where- 
with he is said to have loved them, Jer. xxx. 
3. God’s knowing his people is the same 
with his owning them, Ps. i. 6; John x. 14; 
2 Tim. ii. 19. See ch. xi. 2. Words of know- 
ledge often in scripture denote affection; so 
here: Elect according to the foreknowledge of 
God, 1 Pet. i. 2. And the same word is ren- 
dered fore-ordained, 1 Pet. i. 20. Whom he 
did foreknow, that is, whom he designed for 
his friends and favourites. [ know thee by 
name, said God to Moses, Exod. xxxiii. 12. 
Now those whom God thus foreknew he did 
predestmate to be conformed to Christ. 1 
Holiness consists in our conformity to the 
image of Christ. This takes in the whole of 
sanctification, of which Christ is the great 
pattern and sampler. To be spirited as Christ 
was, to walk and live as Christ did, to bear 
our sufferings patiently.ag Christ did. Christ 
is the express image of his Father, and the 
saints are conformed to the image of Christ. 
Thus it is by the mediation and intervosal of 


ome read it. It is not from any specific 


Christ that we have God’s love restored to 


ro - 
‘The believer's privileges. 

us and God’s likeness renewed upon us, in 
which two things consists the happiness of 
man. 2. All that God hath from eternity 
foreknown with favour he hath predestinated 
to this conformity. It is not we that can 
conform ourselves to Christ. Our giving 
ourselves to Christ takes rise in God’s giving 
us to him; and, in giving us to him, he pre- 
destinated us to be conformable to his image. 
It is a mere cavil therefore to call the doc- 
trine of election a licentious doctrine, and to 
argue that it gives encouragement to ‘sin, as 
if the end were separated from the way and 
happiness from holiness. None can know 
their election but by their conformity to the 
image of Christ; for all that are chosen are 


chosen to sanctification (2 Thess. ii. 13), and | have been guilty of shall come against then 


surely it cannot be a temptation to any to be 
conformed to the world to believe that they 
were predestinated to be conformed to Christ. 
3. That which is herein chiefly designed is 
the honour of Jesus Christ, that he might be 
the first-born among many brethren ; that is, 
that Christ might have the honour of being 
the great pattern, as well as the great prince, 
and in this, as in other things, might have 
pre-eminence. It was in the first-bcrn that 
all the children were dedicated to God under 
the law. The first-born was the head of the 
family, on whom all the rest did depend: 
now in the family of the saints Christ must 
have the honour of being the first-born. And 
blessed be God that there are many brethren; 
hough they seem but a few in one place at 
one time, yet, when they come all together, 
they will be a great many. ‘There is, there- 
fore, a certain number predestinated, that the 

d of Christ’s undertaking might be infalli- 
bly secured. Had the event been left at un- 
certainties in the divine counsels, to depend 
upon the contingent turn of man’s will, Christ 
inight have been the first-born among but few 
or no brethren—a captain without soldiers 
and a prince without subjects—to prevent 
which, and to secure to him many brethren, 
the decree is absolute, the thing ascertained, 
that he might be_sure to see his seed, there 
is a remnant predestinated to be conformed 
to his image, which decree will certainly have 
its accomplishment in the holiness and hap- 
piness of that chosen race; and so, in spite 
of all the opposition of the powers of dark- 
ness, Christ will be the first-born among 
many, very many brethren. 

II. Whom he did predestinate those he also 
called, not only with the external call (so 
many are called that were not chosen, Matt. xx. 
16; xxii. 14), but with the internal and effec- 
tual call. The former comes to the ear only, 
but this to the heart. All that God did from 
eternity predestinate to grace and glory he 
does, in the fulness of time, effectually call. 
The call is then effectual when we come at 
the call; and we then come at the call when 
the Spirit draws us, convinces the conscience 
of guilt and wrath, enlightens the understand- 
ing, bows the will, persuades and enables 1's 


“Or =e ae 


ROMANS) oo) oe 


fied. The power of corruption being broke 


willing in the day of his 
feotidl call Boar self and earth 
Christ, and heaven, as our end— 
vanity to grace, and holiness, and seri: 
as our way. This is the gospel call. 
he called, that the purpose of God, accordir 
to election, might stand: we are called 
that to which we were chosen. So that tl 
only way to make our election sure is to1 
sure our calling, 2 Pet. i. 10. ‘ 

III. Whom he called those he also jusi 
All that are effectually called are justified 
solved from guilt, eo accepted as righ 
through Jesus Christ. They are recti in ¢ 
ria—right in court; no sin that ever th 


to condemn them. ‘The book is crossed, # 
bond cancelled, the judgment vacated, the at 
tainder reversed; and they are no longe 
dealt with as criminals, but owned and love 
as friends and favourites. Blessed is 
man whose iniquity is thus forgiven. } 
are thus justified but those that are effec 
called. ‘Those that stand it out against 
gospel call abide under guilt and wrath. 

IV. Whom he justified those he also glor 


in effectual calling, and the guilt of si 
moved in justification, all that which hi 
is taken out of the way, and nothing 
come between that soul and glory. Obs 
It is spoken of as athing done: He glor 
because of the certainty of it; he hath sa 
us, and called us with a holy calling. In 
eternal glorification of all the elect, G 
design. of love has its full accomplishn 
This was what he aimed at all along—to 
them to heaven. Nothing less than that 
would make up the fulness of his cove 
relation to them as God; and therefor 
all he does for them, and in them, he has. 
in his eye. Are they chosen? It is to sal 
tion. Called? It is to his kingdom a 
glory. Begotten again? It is to an inhei 
ance incorruptible. Afflicted? It is to 
for them this exceeding and eternal weight 
glory. Observe, The author of all these 
the same. It is God himself that pr 
tinated, calleth, justifieth, glorifieth ; 
Lord alone did lead him, and there was 
strange God with him. Created wills a 
very fickle, and created powers so very feeb 
that, if any of these did depend upon 
creature, the whole would shake. But G 
himself hath undertaken the doing of it fre 
first to last, that we might abide ina cont 
dependence upon him and subjection 

and ascribe all the praise to him—that 
crown may be cast before the throne. 
isa mighty encouragement to our fa 
hope; for, as for God, his way, his 
is perfect. He that hath laid the 

tion will build upon it, and the top-ston 
at length be brought forth with shou 
and it will.be our eternal work to cry, G 
grace to it. 


a" al ~~" SHE 
ha shall we then say to these 
If God be for us. who can 


against us? 32 He that spared 
10t nis own Son, but delivered him 
up for us all, how shall he not with 
him also freely give us all things? 
| 33 Who shall lay any thing to the 
sharge of God’s elect? It is God 
at justifieth. 34 Who is he that 
demneth? J¢ is Christ that died, 
rather, that is risen again, who is 
en at the right hand of God, who 
also maketh intercession for us. 35 
| Who shall separate us from the love 
of Christ? shall tribulation, or dis- 
tress, or persecution, or famine, or 
nakedness, or peril, or sword? 36 
'S it is written, For thy sake we are 
filled all the day long; we are ac- 
sounted as sheep for the slaughter. 
37 Nav, in all these things we are 
more than conquerors through him 
that loved us. 38 For I am per- 
suaded, that neither death, nor life, 
ior angels, nor principalities, nor 
dowers, nor things present, nor things 
fo come, 39 Nor height, nor depth, 
nor any other creature, shall be able 
0 separate us from the love of God, 
which is in Christ Jesus our Lord. 

The apostle closes this excellent disccurse 
pon the privileges of believers with a holy 
sriumph, in the name ofall the saints. Having 
sely set forth the mystery of God's love to 


Is in Christ, and the exceedingly great and 
precious privileges we enjoy by him, he con- 


say to these things? What use shall we make 
f all that has been said? He speaks as one 
amazed and swallowed up with the contem- 
plation and admiration of it, wondering at the 
height and depth, and length and breadth, of 
the love of Christ, which passeth knowledge. 
The more we know of other things the less 
2 wonder at them; but the further we are 
edinte an acquaintance with gospel mysteries 
he more we are affected with the admiration 
fthem. If Paul was at a loss what to say 
to these things, no marvel if we be. And 

ghat does he say? Why, if ever Paul rode 
triumphant chariot on this side heaven, 
it was: with such a holy height and 
y of spirit, with such a fluency and co- 
sness of expression, does he here com- 
t himself and all the people of God, upon 
consideration of these privileges. In 
p al, he here makes a challenge, throws 
down the gauntlet, as it were, dares all the 
lemies of the saints to do their worst: If 
fod Ae for us, who can be against us? The 


| against them. 


The behecer’s iteaaa. 


ground ef the challenge is God’s being for 


us; in this he sums up ail our privileges 
This meludes all, that God is for us; not 
only reconciled to us, and so not against us, 
but in covenant with us, ‘and so engaged for 
us—all his attributes for us, his promises for 
us. All that he is, and has, and does, is for 
his people. He performs all things for them. 
He is for them, even when he seems to act 
And, if so, who can be against 
us, SO aS to prevail against us, so as to hinder 
our happiness? Be they ever so great and 
strong, ever so many, ever so mighty, ever 
so malicious, what can they do? While God 
is for us, and we keep in his love, we may 
with a holy boldness defy all the powers of 
darkness. Let Satan do his worst, he is 
chained ; let the world do its worst, it is con- 
quered : principalities and powers are spoiled 
anc disarmed, and triumphed over, in the 
eross of Christ. Who then dares fight against 
us, while God himself is fighting for us? 
And this we say to these things, this is the 
inference we draw from these premises. 
More particularly. 

I. We have supplies ready in all our wants 
(wv. 32): He that spared, &c. Who can be 
against us, to strip us, to deprive us of ons 
comforts? Who can cut off our streams, 
while we have a fountain to go to? 1. Ob- 
serve what God has done for us, on whichour 
hopes are built: He spared not his own Son 
When he was to undertake our salvation, the 
Father was willing to part with him, did 
not think him too precious a gift to bestow 
for the salvation of poor souls; now we may 
know that he loves us, in that he hath not 
withheld his Son, bis own Son, his only Sen, 
from us, as he said of Abraham, Gen. xxii. 
12. If nothing less will save man, rather 
than man shall perish let him go, though it 
were out of his bosom. Thus did he deliver 
him up for us all, that is, for all the elect; 


pludes like an orator: What shall we then | for us all, not-only for our good, but in our 


stead, as a sacrifice of atonement to be a pro- 
pitiation for sin. When he had under- 
taken it, he did not spare him. Though he 
was his own Son, yet, being made sin for us, 
it pleased the Lord to bruise him. ‘Ove 
ipsioaro—he did not abate him a farthing of 
that great debt, but charged it home. Awake, 
O sword. He did not spare his own Son that 
served him, that he might spare us, though 
we have done him so much disservice. 2. 
What we may therefore expect he will do: 
He will with him freely give us all things. 
(1.) It is implied that he will give us Christ, 
for other things are bestowed with him : not 
only with him given for us, but with him 
given to us. He that put himself to somuch 
charge to make the purchase for us sureiy 
will not hesitate at making the application to 
us. (2.) He will with him freely give us all 
things, all things that he sees to be needful 
and necessary for us, all good things, and 
more we shouid not desire, Ps. xxxiy. 10. 
And Infinite Wisdom shall be the judge who 


stags “2 i os ES 


oe me ane a) atu a a ee 


The believer's triumph. 


ther it be good for us and needful for us or 
no. Freely gve—freely, without reluctancy ; 
he is ready to give, meets us with his fa- 
vours ;—and freely, without recompence, 
without money, and without price. How 
snali he not? Can it be imagined that he 
should do the greater and not do the less? 
that he should give so great a gift for us 
when we were enemies, and should deny us 
any good thing, now that through him we 
are friends and children? ‘Thus may we by 
faith argue against our fears of want. He 
that hath prepared a crown and kingdom for 
us will be gure to give us enough to bear our 
charges in the way to it. He that hath de- 
signed us for the inheritance of sons when 
we come to age will not let us want neces- 
saries in the mean time. 

II. We have an answer ready to all accu- 
sations and a security against all condemna- 
tions (v. 33, 34): Who shall lay any thing ? 
Doth the law accuse them? Do their own 
consciences accuse them? Is the devil, the 
accuser of the brethren, accusing them be- 
fore our God day and night? This is enough 
to answer all those accusations, [tis God that 
justineth. Men may justify themselves, as 
the Pharisees did, and yet the accusations 
may be in full force against them ; but, if 
God justifies, this answers all. He is the 
judge, the king, the party offended, and his 
judgment is according to truth, and sooner 
or later all the world will be brought to be of 
his mind; so that we may challenge all our 
aecusers to come and put in their charge. 
This overthrows them all; it is God, the 
righteous faithful God, that justifieth. Who 
ts he that condemneth ? ‘Though they cannot 
make good the charge, yet they will be ready 
+o condemn ; but we have a plea ready to 
move in arrest of judgment, a plea which 
cannot be overruled. It is Christ that died, 
&e. Itis by virtue of our interest in Christ, 
our relation to him, and our union with him, 
that we are thus secured. 1. His death: 
It is Christ that died. By the merit of his 
death he paid our debt; and the surety’s 
payment is a good pleato an action of debt. 
It is Christ, an able all-sufficient Saviour. 
2. His resurrection: Yea, rather, that has 
risen again. ‘This is a much greater en- 
couragement, for it is a convincing evidence 
that divine justice was satisfied by the merit 
of his death. His resurrection was his ac- 
quittance, it was a legal discharge. Therefore 
the apostle mentions it with a yea, rather. If 
he had died, and not risen again, we had been 
where we were. 3. His sitting at the nght 
hand of God: Hes even at the right hand of 
’God—a further evidence that he has done 
his work, and a mighty encouragement to us 
in reference to all accusations, that we have 
a friend, such a friend, in court. At the 
right hand of God, which denotes that he is 
ready there—always at hand; and that he is 
ruling there—all power is givento him. Our 
friend is himself the judge. 4. The inter- 


ROMANS; © 


cession which he makes | 
not unconcerned about 
us, but making intercession. | 
us there, an advocate for 
accusations, to put in our ( 
eute it with effect, to appear for 
present our petitions. And is not thi 
dant matter for comfort? What s! 
say to these things? Is this the manne 
men, O Lord God? What room is left 
doubting and disquietment? Why art 
cast down, O my soul? Some unders 
the accusation and condemnation here s 
of of that which the suffering sain 
with from men. ‘The primitive Christi: 
had many black crimes laid to their charg 
heresy, sedition, rebellion, and what n 
For these the ruling powers cond 
them: “ But no matter for that” (says 
apostle) ; ‘‘ while we stand right at Go 
bar it is of no great moment how we sta 
at men’s. To all the hard censures, the x 
licious calumnies, and the unjust and 
righteous sentences of men, we may W 
comfort onpare our justification before | 
through Christ Jesus as that which de 
abundantly countervail,” 1 Cor. iv. 3, 4. 
III. We have good assurance of our 
servation and continuance in this bles 
state, v. 35, to the end. The fears of 
saints lest they should lose their hold 
Christ are often very discouraging and ¢ 
quieting, and create them a great deal 
disturbance; but here is that which 
silence their fears, and still such s 
that nothing can separate them. 
here from the apostle, 
1. A daring challenge to all the ene 
of the saints to separate them, if they 
from the love of Christ. Who shall? N 
shall, v. 35—-37. God having manii 
his love in giving his own Son for us, é 
not hesitating at that, can we imagine t 
any thing else should divert or dissol: 
love? Observe here, ae 
(1.) The present calamities of Chri 
beloved ones supposed—that they meet w 
tribulation on all hands, are in distre 
not which way to look for any suc 
relief in this world, are followed wi 
cution from an angry malicious wv 
always hated those whom Christ 
pinched with famine, and starved 
nakedness, when stripped of all ere 
comforts, exposed to the greatest pe 
sword of the magistrate drawn agains 
ready to be sheathed in their bowel 
in their blood. Can a case be suppo 
black and dismal? It is illustrated @ 
a. passage quoted from Ps. xliv. 22, 
sake we are killed all the day long, 
timates that we are not to think stran 
not concerning the fiery bloody trial. 
see the Old-Testament saints had 
lot; so persecuted thev the prop! 
were before us. Killed all the 
that is, continuaily exposed te and € 


(Ve ha 


Link 


; h 
stroke. ‘There is still every day, and 
the day long, one or other of the people of 
God bleeding and dying under the rage of 
persecuting enemies. Accounted as sheep 
for the slaughter ; they make no more of 
‘killing a Christian than of butchering a 
sheep. Sheep are killed, not because they 
are hurtful while they live, but because they 
are useful when they are dead. They kill 
“the Christians to please themselves, to be 
food to their malice. They eat up my people 
as they eat bread, Ps.xiv. 4. . 
- (2.) The inability of all these things to se- 
parate us from the love of Christ. Shall 
they, can they, do it? No, by no means. All 
this will not cut the bond of love and friend- 
hip that is between Christ and true believers. 
.| Christ doth not, will not, love us the 
ess for all this. All these troubles are very 
consistent with the strong and constant love 
of the Lord Jesus. They are neither a cause 
r an evidence of the abatement cf his love. 
hen Paul was whipped, and beaten, and 
imprisoned, ‘and stoned, did Christ love him 
ver the less? Were his favours intermitted? 
his smiles any whit suspended? his visits 
more shy? By no means, but the contrary. 
hese things separate us from the love of 
other friends. When Paul was brought be- 
fore Nero all men forsook him, but then the 
d stood by him, 2 Tim. iv. 16,17. What- 
persecuting enemies may rob us of, they 
sannot rob us of the love of Christ, they can- 
ot intercept his love-tokens, they cannot 
errupt nor exclude his visits: and there- 
e, let them do their worst, they cannot 
ike a true believer miserable. [2.| We do 
t, will not, love him the less for this ; and 
t for this reason, because we do not think 
it he loves us the less. Charity thinks no 
1, entertains no misgiving thoughts, makes 
hard conclusions, no unkind constructions, 
takes all in good part that comes from love. 
A true Christian loves Christ never the less 
though he suffer for him, thinks never the 
rse of Christ though he lose all for him. 
(3.) The triumph of believers in this (v. 37): 
4, in all these things we are more than con- 
querors. 9 
.) We are conquerors : though killed all 
day long, yet conquerors. A strange 
of conquering, but it was Christ’s way ; 
us he triumphed over principalities and 
ers in his cross. It is asurer anda nobler 
of conquest by faith and patience than by 
ndsword. ‘The enemies have sometimes 
essed themselves baffled and overcome by 
mvincible courage and constancy of the 
Martyrs, who thus overcame*the most 
torious princes by not loving their lives 
the death, Rev. xii. 11. ' 
We are more than conquerors. 


In 


‘conquerors, but more than conquerors, 
is, triumphers. Those are more than 
erors that conquer, First, With little 
Many conquests are dearly bought; 
OL. 


CHAP. VII. 


The believer's troumph. 
but what do the suffering saints lose? Why, 
they lose that which the gold loses in the 
furnace, nothing but the dross, It is no 
great loss-to lose things which are not-—a 
body that is of the earth, earthy. Secondly, 
With great gain. The spoils are exceedingly 
rich ; glory, honour, and peace, a crown of 
righteousness that fades not away. In this 
the suffermg saints have triumphed; not 
only have not been separated from the love 
of Christ, but have been taken into the most 
sensible endearments and embraces of it. As 
afflictions abound, consolations much more 
abound, 2 Cor.'i.5. There is one more than 
a conqueror, when pressed above measure. 
He that embraced the stake, and said, ‘‘ Wel- 
come the cross of Christ, welcome everlasting 
life,”’"—le that dated his letter from the delect- 
able orchard of the Leonine prison,—he that 
said, ‘In these flames I feel,no more pain 
than if I were upon a bed of down,’—she 
who, alittle before her martyrdom, being 
asked how she did, said, ‘‘ Well and merry, 
and going to heaven,”—those that have gone 
smiling to the stake, and stood singing in the 
flames—these were more than conquerors. 

(3.] Itis only through Christ that loved us, 
the merit of his death taking the sting out 
of all these troubles, the Spirit of his grace 
strengthening us, and enabling us to bear 
them with holy courage and constancy, and 
coming in with special comforts and sup- 
ports. ‘Thus we are conquerors, not in our 
own strength, but in the grace that is in 
Christ Jesus. We are conquerors by virtue 
of our interest in Christ’s victory. He hath 
overcome the world for us (John xvi. 33), 
both the good things and the evil things of 
it; so that we have nothing to do but to 
pursue the victory, and to divide the spoil, 
and so are more than conquerors. 

2. A direct and positive conclusion of the 
whole matter: For I am persuaded, v. 38, 
39. It denotes a full, and strong, and affec- 
tionate persuasion, arising from the expe- 
rience of the streigth and sweetness of the 
divine loye. And here he enumerates all 
those things which might be supposed likely 
to separate between Christ and believers, 
and concludes that it could not be done. (1.) 
Neither death nor life—neither the terrors of 
death on the one hand nor the comforts and 
pleasures of life on the other, neither the 
fear of death nor the hope of life. Or, We 
shall not be separated from that love either 
in death or in life. (2.) Nor angels, nor 
principalities, nor powers. Both the good 
angels and the bad are called principalities 
and powers: the good, Mph. i. 21; Col. i. 
16; the bad, Eph’ ‘vi. 12; Col. ii) 15 
And neither shall do it. The good angels 
will not, the bad shall not ; and neither can. 


jiently bearing these trials we are not |The good anvels are engaged friends, the bad 


are restrained enemies. (3.) Nor things pre- 
sent, nor things to come—neither the sense 
of troubles present nor the fear of troubles to 
come Time shall not separate us, vternity 


La eS an 


Paul’s anxiely for the Jews. 


shall not. ‘Things present separate us from 
things to come, and things to come separate 
and cut us off from things present; but 
neither from the love of Christ, whose favour 
is twisted in with both present things and 
things to come. (4.) Nor height, nor depth— 
neither the height of prosperity and prefer- 
ment, nor the depth of adversity and dis- 
grace; nothing from heaven above, no 
storms, no tempests; nothing on earth below, 
no rocks, no seas, no dungeons. (5.) Nor 
any other creature—any thing that can 
be named or thought of. It will not, it 
cannot, separate us from the love of God, 
which is in Christ Jesus our Lord. It can- 
not cut off or impair our love to God, or 
God’s to us; nothing does it, can do it, but 
sin. Observe, The love that exists between 
God and true believers is through Christ. 
He is the Mediator of our love: it is im and 
through him that God can love us and that 
we dare love God. This is the ground of 
the stedfastness of the love; therefore God 
rests in his love (Zeph. iii. 17), because Jesus 
Christ, in whom he loves us, is the same yes- 
terday, to-day, and for ever. 

Mr. Hugh Kennedy, an eminent Christian 
of Ayr, in Scotland, when he was dying, 
called for a Bible; but, finding his sight gone, 
he said, “Turn me to the eighth of the Ro- 
mans, and set my finger at these words, I am 


persuaded that neither death nor life,” &c. 


“ Now,” said he, “is my finger upon them ?”’ 
Aud, when they told him it was, without 
speaking any more, he said, ‘‘ Now, God be 
with you, my children; I have breakfasted 
‘vith you, and shall sup with my Lord Jesus 
Christ this night ;” and so departed. 
CHAP. IX. i 


The apostle, having plainly asserted and largely proved that justi- 
fication and salvation are to be had by faith only, and not by the 
works of the law, by Christ and not by Moses, comes in this and 
the following chapters to anticipate an objection which might be 
made against this. If this be so, then what becomes of the Jews, 
of them all as a complex body, especially those of them that do 
not embrace Christ, nor believe the gospel? By this rule they 
must needs come short of happiness; and then what becomes of 
the promise made to the fathers, which entailed salvation upon 
the Jews? Is not that promise nullified and made of none effect ? 
Which is uot a thing to be imagined concerning any word of God. 
That doctrins therefore, might they say, is not to be embraced, 
from which flows such a consequence as this. That the conse- 
quence of the rejection of the unbelieving Jews follows from Paul's 
doctrine he grauts, but endeavours to soften and mollify, ver. 1— 
5. But that from this it follows that the word of God takes no 
effect he denies (ver. 6), and proves the denial in the rest of the 
chapter, which serves likewise to illustrate the great doctrine of 
predestination, which he had spoken of (ch. viii, 23) as the first 
wheel which in the business of salvation sets all the other wheels 


“SAY the truth in Christ, I lie not, 
my conscience also bearing me 
witness in the Holy Ghost, 2 That 
I have great heaviness and continual 
sorrow in my heart. 3 For I could wish 
that myself were accursed from Christ 
for my brethren, my kinsmen accord- 
mg to the flesh: 4 Wh)» are Israel- 
ites ; towhom pertaineth the adoption, 
and the glory, and the covenants, and 
the giving of the law, and the service 
uf God, and the promises; 5 Whose 


ROMANS. ~ Bee. 


are the fathers, and of wh 
cerning the flesh Christ e 
over all, God blessed for ev 


We have here the apostle’s solemn 
sion of a great concern for the natior 
people of the Jews—that he was he 
troubled that so many of them were er 
to the gospel, and out of the way of saly 
For this he had great heaviness and contii 
sorrow. Such a profession as this was re 
quisite to take off the odium which otherwis 
he might have contracted by asserting an 
proving their rejection. It is wisdom a 
much as may be to mollify those truths whie 
sound. harshly and seem unpleasant: dip th 
nail in oil, it will drive the better. The Jew 
had a particular pique at Paul above any of 
the apostles, as appears by the history oft a 
Acts, and therefore were the more apt to tak 
things amiss of him, to prevent which he 7 
troduces his discourse with this tender at 
affectionate profession, that they might n 
think he triumphed or insulted over the nm 
jected Jews or was pleased with the 1 
ties that were coming upon them. 
Jeremiah appeals to God concerning the 
of his day, whose ruin was hastening on 
xvii. 16), Neither have I desired the 
day, thou knowest. Nay, Paul was so fa 
from desiring it that he most pathetically de 
precates it. And lest this should be th 
only a copy of his countenance, to flatte 
please them, 

I. He asserts it with a solemn protestat 
(v. 1): I say the truth in Christ, “ 1 spe 
as a Christian, one of God’s people, 
that will not lie, as one that knows not 
to give flattering titles.” Or, “ I app 
Christ, who searches the heart, concernii 
it.” He appeals likewise to his own co 
science, which was instead of a thousand w 
nesses. That which he was going to assé 
was not only a great and weighty thing (su 
solemn protestations are not to be thre 
away upon trifles), but it was likewise a 
cret; it was concerning a sorrow in his 
to which none was a capable competent W 
ness but God and his own conscience.—T) 
I have great heaviness, v.2. He does not: 
for what; the very mention of it was 
sant and invidious; but it is plain 
means for the rejection of the Jews. 

II. He backs it with a very serious im 
cation, which he was ready to make 
love to the Jews. I could wish; hed 
say, I do wish, for 1t was no proper 
appointed for such an end; but, if it 
could wish that myself were accursed j 
Christ for my brethren—a very high p 
zeal and affection for his coun i. 
would be willing to undergo the great 
misery to do them good. Love is ap 
thus bold, and venturous, and sé 
Because the glory of God’s grace in thes 
vation of many is to be preferred 
welfare and happiness of a single per 


z= 7s 
‘if they were put in competition, would 
: ntent to forego all his own happiness to 
purchase theirs. 1. He would be content to 
be cut off from the land of the living, in the 
most shameful and ignominious manner, as 
‘an anathema, or a devoted person. They 
' thirsted for his blood, persecuted him as the 
‘most obnoxious person in the world, the curse 
and plague of his generation, 1 Cor. iv. 13; 
’ Acts xxii. 22. “‘ Now,” says Paul, “I am 
willing to bear all this, and a great deal more, 
for your good. Abuse me as much as you 
will, count and call me at your pleasure ; 
your unbelief and rejection create in my heart 
‘a heaviness so much greater than all these 
troubles can that I could look upon them not 
only as tolerable, but as desirable, rather than 
_ this rejection.” 2. He would be content to 
be excommunicated from the society of the 
faithful, to be separated from the church, and 
from the communion of saints, as a heathen 
-man and a publican, if that would do them 
any good. He could wish himself no more 
remembered among the saints, his name 
_ blotted out cf the church-records ; though he 
had beer so great a planter of churches, and 
the spiritual father of so many thousands, yet 
he would be content to be disowned by the 
church, cut off from all communion with it, 
and have his‘name buried in oblivion or re- 
proach, for the good of the Jews. It may 
I e, some of the Jews had a prejudice against 
‘Christianity for Paul’s sake; such a spleen 
“they had at him that they hated the religion 
he was of: * If this stumble you,”’ says Paul, 
“T could wish I might be cast out, nct em- 
braced as a Christian, so you might but be 
taken in.” Thus Moses (Exod. xxxii. 33), 
_ ima like holy passion of concern, Blot me, I 
‘pray thee, out of the book which thou hast 
‘written. 3. Nay, some think that the expres- 
‘sion goes further, and that he could be con- 
‘tent to be cut off from all his share of happi- 
ness in Christ, if that might be a means of 
| their salvation. It is a common charity that 
begins at home; this is something higher, 
and more noble and generous. 
ill. He gives us the reason of this affec- 
tion and concern. 
1. Because of their relation to them: My 
brethren, my kinsmen, according to the flesh. 
Though they were very bitter against him 
‘upon all occasions, and gave him the most 
unnatural and barbarous usage, yet thus re- 
tfully does he speak of them. It shows 
| him to be a man of a forgiving spirit. Not 
that I had aught to accuse my nation of, Acts 
“xxviii.19. My kinsmen. Paul was a Hebrew 
of the Hebrews. We ought to be ina special 
manner concerned for the spiritual good of 
our relations, our brethren and kinsmen. 
them we lic under special engagements 
d we have more opportunity of doing good 
them; and concerning them, and our use- 
ness to them, we must in a special manner 
account. 


| God (>. 4, 5): 


5 Die 


ey ae ae ee 


Paul’s anziety for the Jews 
Who are Israelites, the seed of 
Abraham, Ged’s friend, and of Jacob his 
chosen, taken into the covenant of u- 
liarity, dignified and distinguished by visible 
church-privileges, many of which are here 
mentioned :—(1.) The adoption; not that 
which is saying, and which entitles to eternal 
happiness, but that which was external and 
typical, and entitled them to the land of Ca. 
naan. Israel is my son, Exod. iv. 22. (2. 
And the glory ; the ark with the mercy-seat, 
over which God dwelt between the cherubim 
—this was the glory of Israel, 1 Sam. iv. 21. 
The many symbols and tokens of the divine 
presence and guidance, the cloud, the She- 
chinah, the distinguishing favours conferred 
upon them—these were the glory. (3.) dnd 
the covenants—the covenant made with Abra- 
ham, and often renewed with his seed upon 
divers occasions. There was a covenant at Si- 
nai (Exod. xxiv.), in the plains of Moab (Deut. 
xxix.), at Shechem (Josh. xxiv.), and often 
afterwards ; and still these pertained to Israel. 
Or, the covenant of peculiarity, and in that, 
as in the type, the covenant of grace. (4.) 
And the giving of the law. It was to them 
that the ceremonial and judicial law were 
given, and the moral law in writing pertained 
to them. It is a great privilege to have the 
law of God among us, and it is to be ac- 
counted so, Ps. cxlvii. 19, 20. This was the 
grandeur of Israel, Deut. iv. 7, 8. (5.) And 
the service of God. They had the ordinances 
of God’s worship among them—the temple, 
the altars, the priests, the sacrifices, the 
feasts, and the institutions relating to them 
They were in this respect greatly honoured, 
that, while other nations were worshipping 
and serving stocks, and stones, and devils, 
and they knew not what other idols of their 
own invention, the Israelites were serving the 
true God in the way of his own appointment. 
(6.) And the promises—particular promises 
added to the general covenant, promises re- 
lating to the Messiah and the gospel state. 
Observe, The promises accompany the giving 
of the law, and the service of God; for the 
comfort of the promises is to be had in obe- 
dience to that law and attendance upon that 
service. (7.) Whose are the fathers (v. 5), 
Abraham, Isaac, and Jacob, those men otf 
renown, that stood so high in the favour of 
God. The Jews stand in relation to them, 
are their children, and proud enough they 
are of it: We have Abraham to our father. 
It was for the fathers’ sake that they were 
taken into covenant, ch. xi.28. (8.) But the 
greatest honour of all was that of them as 
concerning the flesh (that is, as to his human 
nature) Christ came ; for he took on him the 
seed of Abraham, Heb. ii. 16. As to his di- 
vine nature, he is the Lord from heaven; but, 
as to his human nature, he is of the seed of 
Abraham This was the great privilege of 
the Jews, that Christ was of kin to them. 
Mentioning Christ, he interposes a very great 
word concerning him. that he 1s over adi, 


we ee 


The divine sovereignty. 
blessed for ever. Lest the Jews should think 
meanly of him, because he was of their al- 
liance. he here speaks thus honourably con- 
cerning him: and it is a very full proof of 
the Godhead of Christ; he is not only over 
all, as Mediator, but he is God blessed for 
ever. ‘Therefore, how much sorer punish- 
ment were they worthy of that rejected him! 
It was likewise the honour of the Jews, and 
one reason why Paul had a kindness for 
them, that, seeing God blessed for ever would 
be a man, he would bea Jew; and, consider- 
ing the posture and character of that people 
at that time, it may well be looked upon as a 
part of his humiliation. 

6 Not as though the word of God 
hath taken none effect. For they are 
not all Israel, which are of Israel: 7 
Neither, because they are the seed of 
Abraham, are they all children : but; 
In Isaac shall thy seed be called. 8 
That is, They which are the children 
of the flesh, these are not the children 
of God: but the children of the pro- 
mise are counted for theseed. 9 For 
this is the word of promise, At this 
time will 1 come, and Sarah shall 
have ason. 10 And not only this ; 
but when Rebecca also had conceived 
by one, even by our father Isaac; 
11 (For the children being not yet 
born, neither having done any good 
or evil, that the purpose of God ac- 
cording to election might stand, not 
of works, but of him that calleth ;) 
12 It was said unto her, The elder 
shall serve the younger. 13 As it is 
written, Jacob have I loved, but Esau 
have I hated. 

The apostle, having made his way to that 
which he had to say, concerning the rejection 
- of the body of his countrymen, with a pro- 
testation of his own affection for them and a 
concession of their undoubted privileges, 
comes in these verses, and the following part 
of the chapter, to prove that the rejection of 
the Jews, by the establishment of the gospel 
dispensation, did not at all invalidate the 
word of God’s promise to the patriarchs: 
Not as though the word of God hath taken no 
effect (v. 6), which, considering the present 
state of the Jews, which created to Paul so 
much heaviness and continual sorrow (v. 2), 
might be suspected. We are not to ascribe 
inefficacy to any word of God: nothing that 
he has spoken does or can fall to the ground; 
see Isa. lv.10,11. The promises and threaten- 
ings shall have their accomplishment; and, 
one way or other, he will magnify the law and 
make it honourable. ‘This is to be under- 
stood esvecially of the promise of God, which 


ROMANS 


by sci providieaaae 
vering faith very doubtful; ‘but 3 
cannot be, made of no effect; a 
will speak and not lie. - Bi 

Now the difficulty is to eidlrsdoy 
jection of the unbeli Jews with the word 
of God’s promise, and the external —— 
the divine favour, which had been ¢ d 
upon them. ‘This he does in four jee 
1. By explaining the true meaning and it 
tention of the promise, v. 6—13. 2: Ba 
serting and proving the absolute sovereignty 
of God, in disposing of the children of mén 
v. 14—24. 3. By showing how this rejecti 
of the Jews, and the taking in of the Ge 
tiles, were foretold in the Old Testamen 
v. 25—29. 4. By fixing the true reason of 
the Jews’ rejecting v. 30, to the end. . 

In this paragraph the ‘apostle explains | 
true meaning and intention of the promise. 
When we mistake the word, and misunder— 
stand the promise, no marvel if we are read) : 
to quarrel with God about the acchmapha 
ment; and therefore the sense of this m 
first be duly stated. Now he here makes it 
out that, when God said he would be a God 
to Abraham, and to his seed (which was th 
famous promise made unto the fathers), hi 
did not mean it of all his seed according te 
the flesh, as if it were a neces conca 
mitant of the blood of Abraham ; but that h 
intended it with a limitation only to such and 
such. Andas from the beginning it was 
propriated to Isaac and not to Yahioot 7 
Jacob and not to Esau, and yet for all this the 
word of God was not made of no effect; s¢ 
now the same promise is appropriated to } 
lieving Jews that embrace Christ and Chr 
tianity, and, though it throws off multitudes 
that refuse Christ, yet the promise is ne 
therefore defeated and invalidated, any mor 
than it was by the typical rejection: of Ishmae 
and Esau. af 
I. He lays down this proposition—tha 
they are not all Israel who are of Israel (wv. 
neither because they are, &c.v. 7. Many th 
descended from the loins of Abraham 2 
Jacob, and were of that people who were s 
named by the name of Israel, yet w were vel 
far from being Israelites indeed, int 


ye 


the saving benefits of the new covenant. ‘Th 


are not all really Israel that are so inn 
and profession. It does not follow that, be b 
cause they are the seed of Abraham, therefor 
they must needs be the children of Got 
though they themselves fancied so, boa 
much of, and built much upon, their ~elatio 
to Abraham, Matt. iii. 9; John viii. 38, 3! 
But it does not follow. Grace does not run 
in the blood; nor are saving Meme 2 
parably annexed to external church privil 
though it is common for 
stretch the meaning of God’s promise, — 
bolster themselves up in a vain hope. — 
He proves this by instances 5 | a 
therein shows not only that some of A’ 
ham’s seed were chosen, and others not, bi 


tr iag 
ee, 


el of his own "ail ; and not with regard 
to that law of commandments to which the 
present unbelieving Jews were so strangely 
~ wedded. 
'¥. He specifies the case of Isaac and 
4 Rehepasls both of them the seed of Abraham ; 
_ and yet Isaac only taken into covenant with 
Sod, and Ishmael rejected and cast out. For 
this ‘he quotes Gen. xxi 12, In Isaac shall 
~ thy seed be called, which comes in there as a 
reason why Abraham must be willing to cast 
_ out the bond-woman and her son, because the | ru 
covenant was to be established with Isaac, 
Gen. xvii. 19. And yet the word which God 
had spoken, that he would be a God to 
Abraham and to his seed, did not therefore 
-fall to the ground ; for the blessings wrapt up 
in that great word, being communicated by 
God as a benefactor, he was free to determine 
on what head they should rest, and accord- 
ingly entailed them upon Isaac, and rejected 
shmael. This he explains further (v. 8, 9), 
_ and shows what God intended to teach us by 
‘this dispensation. (1.) That the children of 
_ the flesh, as such, by virtue of their relation 
to Abraham according to the flesh, are not 
therefore the children of God, for then Ishmael 
had put in a good claim. This remark comes 
_home to the unbelieving Jews, who boasted 
of their relation to Abraham according to the 
"flesh, and looked for justification in a fleshly 
way, ‘by those carnal ordinances which Christ 
had abolished. They had confidence in the 
flesh, Phil. iii. 3. Ishmael was a child of the 
flesh, conceived by Hagar, who was young 
and fresh, and likely enough to have children. 
There was nothing extraordinary or super- 
natural in his conception, as there was in 
“Tsaac’s; he was born after the flesh (Gal. iv. 
29), representing those that expect justifica- 
tion and salvation by their own strength and 
“righteousness. (2.) That the children of the 
wromise are counted for the seed. Those that 
t nave the honour and happiness of being 
counted for the seed have it not forthe sake 
of any merit or desert of their own, but 
‘purely by virtue of the promise, in which 
posd hath obliged himself of his own good 
asure to grant the promised favour. Isaac 
“was a child of promise ; this he proves, v. 9, 
‘quoted from Gen. xviii. 10. He was a child 
Pp omised (so were many others), and he was 
also conceived and born by force and virtue of 
th eB promise, andso a proper type and figure of 
e who are now counted for the seed, even 
ue believers, who are born, not of the will 
the flesh, nor of the will of man, but 
F God—»! the incorruptible seed, even 
i word of promise, by virtue of the 
ial promise of a new heart: see Gal. iv. 
Tt was through faith that Isaac was con- 
eived, Heb. xi. 11. Thus were the great 
ries of salvation taught under the Old 
; ament, not in express words, but by sig- 
mi icant types and dispensations of provi- 
nee, which to them then were not so clear 


4 


arp 


* 


The tee petits 


jas: they are to us now, when the veil is taken 


away, and the types are expounded by the 
antitypes. _ 
« 2. The case of Jacob and Esau (v. 10O—13), 
which is much stronger, to show that the 
carnal seed of Abraham were not, as such, 
interested in the promise, but only such of 
them as God in sovereignty had appointed. 
There was a previous difference between Ish- 
mael and Isaac, before Ishmael was cast out: 
Ishmael was the son of the bond-woman, 
born long before Isaac, was of a fierce and 
gged disposition, and had mocked or per- 
ceed Isaac, to all which it might be sup- 
posed God had regard when he appointed 
Abraham to cast him out. But, in the case 
of Jacob and Esau, it was neither so nor so 
they were both the sons of Isaac by one 
mother; they were conceived é& évde—by one 
conception ; é€ ivoc Koirov, sO some copies 
read it. The difference was made between 
them by the divine counsel before they were 
born, or had done any good or evil. Both 
lay struggling alike in their mother’s womb, 
when it was said, The elder shall serve the 
younger, without respect to good or bad 
works done or foreseen, that the purpose of 
God according to election might stand—that 
this great truth may be established, that God 
chooses some and refuses others as a free 
agent, by his own absolute and sovereign 
will, dispensing his favours or withholding 
them as he pleases. This difference that was 
put tetween Jacob and Esau he further 
illustrates by a quotation from Mal. i. 2, 3, 
where it is said, not of Jacob and Esau the 
persons, but the Edomites and _ Israelites 
their posterity, Jacob have I loved, and Esau 
have I hated. ‘The people of Israel were 
taken into the covenant of peculiarity, had 
the land of Canaan given them, were blessed 
with the more signal appearances of God for 
them in special protections, supplies, and 
deliverances, while the Edomites were :re- 
jected, had no temple, altar, priests, nor pro- 
phets—no such particular care taken of therm 
nor kindness shown to them. Such a dif- 
ference did-God put between those two na- 
tions, that both descended from the loins of 
Abraham and Isaac, as at first there was a 
difference put between Jacob and Esau, the 
distinguishing heads of those two nations 
So that all this choosing and refusing was 
typical, and intended to shadow forth some 
other election and rejection. (1.) Some un-- 
derstand it of the election and rejection of 
conditions or qualifications. As God chose 
Isaac and Jacob, and rejected Ishmael and 
Esau, so he might and did choose faith to be 
the condition of salvation and reject the 
works of the law. Thus Arminius under- 
stands it, De rejectis et assumptis talibus, 


| certa qualitate notatis—Concerning such as 


are rejected and such as are chosen, being dis- 
tinguished by appropriate qualities ; so John 
Goodwin. But this very much strains the 
scripture: for the apostle speaks all along ou 


tre Peers ¢~ a 
Oe te rie 


PS Pewee, 


hee 


“a 


. 


os 


A 


Eee See es Rey ae 
ROMANS. 


The divine sovereignty. 


persons, he has mercy on whom (he does not 
say on what kind of people) he will have 
mercy, besides that against this sense those 
two objections (@. 14, 19) do not at all arise, 
and his answer to them concerning God’s 


absolute sovereignty over the children of|17 For the scripture saith unto 


men is not at all pertinent if no more be 
meant than his appointing the conditions of 
salvation. (2.) Others understand it of the 
election and rejection of particular persons— 
some loved, and others-hated, from eternity. 
But the apostle speaks of Jacob and Esau, 
not in their own persons, but as ancestors— 
Jacob the people, and Esau the people; nor 
does God condemn any, or decree so to do, 
merely because he will do it, without any 
reason taken from their own deserts. (3.) 
Others therefore understand it of the election 
and rejection of people considered complexly. 
His design is to justify God, and his mercy 
and truth, in calling the Gentiles, and taking 
them into the church, and into covenant with 
himself, while he suffered the obstinate part 
of the Jews to persist in unbelief, and so to 
un-church themselves—thus hiding from 
their eyes the things that belonged to their 
peace. The apostle’s reasoning for the expli- 
cation and proof of this is, however, very 
applicable to, and, no doubt (as is usual in 
scripture) was intended for the clearing of 
the methods of God’s grace towards particu- 
.ar persons, for the communication of saving 
benefits bears some analogy to the communi- 
cation of church-privileges. The choosing 
of Jacob the younger, and preferring him 
before Esau the elder (so crossing” hands), 
were to intimate that the Jews, though the 
natural seed of Abraham, and the first-born 
ef the church, should be laid aside ; and the 
Gentiles, who were as the younger brother, 
should be taken in in their stead, and have 
the birthright and blessing. ‘The Jews, con- 
sidered as a body politic, a nation and people, 
knit together by the bond and cement of the 
ceremonial law, the temple and_ priesthood, 
the centre of their unity, had for many ages 
been the darlings and favourites of heaven, a 
kingdom of priests, a holy nation, dignified 
and distinguished by God’s miraculous ap- 
pearances among them and for them. Now 
that the gospel was preached, and Christian 
churches were planted, this national body was 
thereby abandoned, their church-polity dis- 
solved; and Christian churches (and in pro- 
cess of time Christian nations), embodied in 
like manner, become their successors in the 
divine favour, and those special privileges 
and protections which were the products of 
that favour. To clear up the justice of God 
in this great dispensation is the scope of the 
apostle here. 

14 What shall we say then? Is 
there unrighteousness with God? 
God forbid. 15 For he saith to 


Moses, I will have mercy on whom I 


will have mercy, and I will have’ of all the earth do right? Gen. xviii. 25 


i Sh 


compassion on_ whe 

compassion. 16 So th 4 
him that willeth, nor of him the 
neth, but of God that showeth m 


raoh, Even for this same pur 
have I raised thee up, that I might 
show my power in thee, and that my 
name might be declared throughout 
all the earth. 18 Therefore hath he 
mercy on whom he will have mercy, 
and whom he will he hardeneth. 
Thou wilt say then unto me, 
doth he yet find fault? For who 
hath resisted his will? 20 Nay but, 
O man, who art thou that repliest 
against God? Shall the thing form 
say to him that formed z#, Why hz 
thou made me thus? 21 Hath n 
the potter power over the clay, of the 
same lump to make one vessel unto 


honour, and another unto dishonour? 
nf 


22 What if God, willing to show his 
wrath, and to make his power known, 
endured with much long-suffering the 
vessels of wrath fitted to destruction : 
23 And that he might make known 
the riches of his glory on the vessel: 
of mercy, which he had afore prepare¢ 
unto glory, 24 Even us, whom ke 
hath called, not of the Jews only, but 
also of the Gentiles ? a 

The apostle, having asserted the ; 
meaning of the promise, comes here to m 
tain and prove the absolute sovereignty o 
God, in disposing ofthe children of men, 
with reference to their eternal state. 
herein God is to be considered, not as | 
rector and governor, distributing rey 
and punishments according to his 
laws and covenants, but as an owner an 
benefactor, giving to the children of me 
such grace and favour as he has determine 
in and by his secret and eternal will an 
counsel: both the favour of visible churel 
membership and privileges, which is give 
to some people and denied to others, z 
favour of effectual grace, which is gi 
some particular persons and denied to o 

Now this part of his discourse is in answe 
to two objections. : 

I. It might be objected, Is there 9 
teousness with God ? If God, in dealing wit 
the children of men, do thus, in an arbitrar 
manner, choose some and refuse others, m 
it not be suspected that there is unrighteou 
ness with him? ‘This the apostle sta 
the thought of: God forbid! Far be i 
us to think such a thing; shali not the 


Mery oo), | Moet ie 
5, 6. He denies the consequences, and 
proves the denial. slg oe 

1. Im respect of those to whom he shows 
mercy, v. 15, 16. He quotes that scripture 
~ to show God’s sovereignty in dispensing his 
_ favours (Exod. xxxiii. 19): Iwill be gracious 
to whom I will be gracious. A God’s rea- 
sons of mercy are taken from within himself. 
All the children of men being plunged alike 
into a state of sin and misery, equally under 
guilt and wrath, God, in a way of sovereignty, 
_ picks out some from this fallen apostatized 
race, to be vessels of grace and glory. He 
dispenses his gifts to whom he will, without 
_ giving us any reason: according to his own 
good pleasure he pitches upon some to be 
monuments of mercy and grace, preventing 
grace, effectual grace, while he passes by 
others. The expression is very emphatic, 
| and the repetition makes it more so: I will 
| have mercy on whom I will have mercy. It 
| imports a perfect absoluteness in God’s will; 
| 

J 


he will do what he will, and giveth not ac- 
count of any of his matters, nor is it fit he 


CHAPPIE:' 


The divine sovereagnty. 
[Sats free grace that made that difference. 
The Gentiles did neither will it, nor run for 
it, for they sat in darkness, Matt. iv. 16. In 
darkness, therefore not willing what they 
|knew not; sitting in darkness, a contented 
posture, therefore not running to meet it. 
but anticipated with these invaluable bles- 
sings of goodness. Such is the method of 
God’s grace towards all that partake of it, 
‘for he is found of those that sought him not 
| (Isa. lxv. 1); in this preventing, ettectual, dis- 
tinguishing grace, he acts as a benefactor, 
whose grace is his own. Our eye therefore 
must not be evil because his is good; but, 
of all the grace that we or others have, he 
must have the glory: Not unto us, Ps. cxv. 1. 

2. In respect ot those who perish, v. 17. 
God’s sovereignty, manifested in the ruin of 
sinners, is here discovered in the instance of 
Pharaoh; it is quoted from Exod. ix. 16. 
Observe, 

(1.) What God did with Pharaoh. He 
raised him up, brought him into the world, 
made him famous, gave him the kingdom 


should. As these great words, I am that J}and power,—set him up as a beacon upon a 


| am (Exod. iii. 14) do abundantly express the 

absolute independency of his being, so these 
_ words, I will have mercy on whom I will have 
_ mercy, do as fully express the absolute pre- 
rogative and sovereignty of his will. Tc 

vindicate the righteousness of Gud, in show- 

ing mercy to whom he will, the apostle ap- 

peals to that which God himself had spoken, 
_ wherein he claims this sovereign power and 
liberty. God is a competent judge, even in 
his own case. Whatsoever God does, or is 
resolved to do, is both by the one and the 
other proved to be just. ’EXejow dy dy ekeo— 
_ Iwill have mercy on whom I will have mercy. 
When I begin, I will make an end. There- 
_ fore God’s mercy endures for ever, because 
_ the reason of it is fetched from within him- 
_ self; therefore his gifts and callings are 
_ without repentance. Hence he infers (v. 16), 
_ It is not of him that willeth. Whatever good 
comes from God to man, the glory of it is 
_ not to be ascribed to the most generous de- 
ire, nor to the most industrious endeavour, 
of man, but only and purely to the free grace 
and mercy of God. In Jacob’s case it was 
not of him that willeth, nor of him that run- 
neth ; it was not the earnest will and desire 
_ of Rebecca that Jacob might have the bles- 
_ sing; it was not Jacob’s haste to get it (for 
he was compelled to run for it) that procured 
him the blessing, but only the mercy and 
grace of God. Wherein the holy happy 
people of God differ from other people, it is 
God and his grace that make them differ. 


+ 


pages teed 


case that Paul has before him, the reason 
why the unworthy, undeserving, ill-deserving 
Gentiles are called, and grafted into the 
church, while the greatest part of the Jews 
are left to perish in unbelief, is not because 

those Gentiles were better deserving or hetter 
disposea for such a favour, hut because of 


_ Applying this general rule to the particular | eneth. 


hill, as the mark of all his plagues (compare 
Exod. ix. 14)—hardened his heart, as he had 
said he would (Exod. iv. 21): JI will harden 
his heart, that is, withdraw softening grace, 
leave him to himself, let Satan loose against 
him, and lay hardening providences before 
him. Or, by raising him up may be meant 
the intermission of the plagues which gave 
Pharaoh respite, and the reprieve of Pharaoh 
in those plagues. In the Hebrew, I have 
made thee stand, continued thee yet in the 
land of the living. Thus doth God raise up 
sinners, make them for himself, even for the 
day of evil (Prov. xvi. 4), raise them up in 
outward prosperity, external privileges (Matt. 
xi. 23), sparing mercies. 

(2.) What he designed in it: That I might 
show my power in thee. God would, by all 
this, serve the honour of his name, and mani- 
fest his power in baffling the pride and inso- 
lence of that great and daring tyrant, who 
bade defiance to Heaven itself, and trampled 
upon all that was just and sacred. If Pha- 
raoh had not been so high and mighty, so 
bold and hardy, the power of God had not 
been so illustrious in the ruining of him ; but 
the taking off of the spirit of such a prince, 
who hectored at that rate, did indeed pro- 
claim God glorious in holiness, fearful in 
praises, doing wonders, Exod. xv. 11. This 
is Pharaoh, and all his multitude. 

(3.) His conclusion concerning both these 
we have, v. 18. He hath mercy on whom he 
will have mercy, and whom he will he hard- 
The various dealings of God, by 
which he makes some to differ from others, 
must be resolved into his absolute sove- 
reignty He is debtor to no man, his grace 
is his own, and he may give it or withhold 
it as it pleaseth him; we have none of us de- 
served it, nay, we nave all justly forfeited ita 
thousand times. so that herein the work of 


' 


The divine sovereignty. 
our salvation is admirably well ordered that 
shose who are saved must thank God only, 
and those who perish must thank themselves 
only, Hos. xiii. 9. We are bound, as God 
hath bound us, to do our utmost for the sal- 
vation of all we have to do with; but God is 
bound no further than he has been pleased 
to bind himself by his own covenant and 
promise, which is his revealed will; and that 
is that he will receive, and not cast out, those 
that come to Christ; but the drawing of 
souls in order to that coming is a preventing 
distinguishing favour to whom he will. Had 
he mercy on the Gentiles? .It was because 
he would have mercy on them. Were the 
Jews hardened? It was because it was his 
ewn pleasure to deny them softening grace, 
and to give them up to their chosen affected 
unbelief. Even so, Father, because it seemed 
good unto thee. ‘That scripture excellently 
explains this, Luke x. 21, and, as_ this, 
shows the sovereign will of God im giving or 
withholding both the means of grace and the 
effectual blessing upon those means. 

Ii. It might be objected, Why doth he yet 
find fault? For who hath resisted his will? 
y. 19. Had the apostle been arguing only 
for God’s sovereignty in appointing and or- 
dering the terms and conditions of accept- 
ance and salvation, there had not been the 
least colour for this objection ; for he might 
well find fault if people refused to come up 
to the terms on which such a salvation is 
offered; the salvation being so great, the 
terms could not be hard. But there might 
be colour for the objection against his argu- 


ing for the sovereignty of God in giving and | full of the fury of the Lord, Isa. li. 20. in 


withholding differencing and preventing 
grace; and the objection is commonly and 
readily advanced against the doctrine of dis- 
tinguishing grace. If God, while he gives 
effectual grace to some, denies it to others, 
why doth he find fault with those to whom 
he denies it? If he hath rejected the Jews, 
and hid from their eyes the things that belong 
to their peace, why doth he find fault with 
them for their blindness? If it be his plea- 
sure to discard them as not a people, and not 
obtaining mercy, their knocking off them- 
selves was no resistance of his will. ‘This 
objection he answers at large, 

1. By reproving the objector (v. 20) : Nay 
but, O man. This is not an objection fit to be 
made by the creature against his Creator, by 
man against God. The truth, as it is in Jesus, 
is that which abases man as nothing, less 
than nothing, and advances God as sovereign 
Lord of all. Observe how contemptibly he 
speaks of man, when he comes to argue with 
God his Maker: “‘ Who art thou, thou that 
art so foolish, so feeble, so short-sighted, so 
incompetent a judge of the divine counsels? 
art thou able to fathom such a depth, dispute 
such a case, to trace that way of God which 
is in the sea, his path in the great waters?” 
That repliest against God. It becomes us 
to submit to him, not to reply against him ; 


ROMANS. 


| measure of your fathers, that upon 4 


to lie down under his han 
face, nor to charge him wii 
rokpvdpevoc—-That answerest 
our master, and we are his servants; 
age not become servants to answer ‘ag 
Tit. 1. 9. : 
2. By resolving all into the divine sove- 
reignty. We are the thing formed, and he ~ 
is the former; and it does not become us to 
challenge or arraign his wisdom. in ordering _ 
and disposing of as into this or that shape x 
figure. ‘The rude and unformed mass of — 
matter hath no right to this or that form, — 
but is shaped at the pleasure of him that — 
formeth it. God’s sovereignty over us is fitly — 
illustrated by the power that the potter hath 
over the clay ; compare Jer. xviii. 6, where, by — 
a like comparison, God asserts his dominion — 
over the nation of the Jews, when he al 
about to magnify his justice in their destruc-_ 
tion by Nebuchadnezzar. a 
(1.) He gives us the comparison, v. 21. The 
potter, out of the same lump, may make 
either a fashionable vessel, and a vessel fit 
for creditable and honourable uses, or a con-— 
temptible vessel, and a vessel in which is 
no pleasure; and herein he acts arbitraril 
as he might have chosen whether he would 
make any vessel of it at all, or whether he 
would leave it in the hole of the pit, out of — 
which it was dug. tea 
(2.) The application of the comparison, 
v. 22—24, ‘Two sorts of vessels God forms: 
out of the great lump of fallen mankind :— 
[1.] Vessels of wrath—vessels filled with wrath, 
as a vessel of wine is a vessel filled with wine; 


these God is willing to show his wrath, 2 
is, his punishing justice, and his enmity to 
sin. ‘This must be shown to all the world 
God will make it appear that he hates sia. 
He will likewise make his power known, ro 
dbvaroy avrov. Itisa power of strength and 
energy, an inflicting power, which works and 
effects the destruction of those that perish; 
it is a destruction that proceeds from the 
glory of his power, 2 Thess.i. 9. ‘The ete 

nal damnation of sinners will be an abunda 
demonstration of the power of God; for he 
will act in it himself immediately, his wrath 
preying as it were upon guilty consciences, 
and his arm stretched ate y to destroy 
their well-being, and yet at the same. instal 
wonderfully to preserve the being of the 
creature. In order to this, God endured them 
with much long-suffering—exercised a great 
deal of patience towards them, let then Z 
to fill up the measure of sin, to grow till they 
were ripe for ruin, and so they became if 
for destruction, fitted by their own. si 
self-hardening. The reigning coi 
and wickedness of the soul are its p 
ness and disposedness for hell: a soul 
hereby made combustible matter, fit for 
flames of hell, When Christ said to 1 
Jews (Matt. xxiii. 32), Hill you up then the 


abe oN righteo blood (w. 35), he did, 
: riage erage rsnacr —. — long- 
suffering, that they might, by their own 
obstinacy and wilfulness in sin, fit them- 
_ selves for destruction. [2.] Vessels of mercy 
_—filled with mercy. The happiness bestowed 
upon the saved remnant 1s the fruit, not of 
their merit, but of God’s mercy. The spring 
_ of all the joy and glory of heaven is that 
mercy of God which eridures for ever. 
_ Vessels of honour must to eternity own 
‘themselves vessels of mercy. Observe, First, 
What he designs in them: To make known 
_ the riches of his glory, that is, of his good- 
ness; for God’s goodness is his greatest 
_ glory, especially when it is communicated 
_ with the greatest sovereignty. I beseech thee 
_ show me thy ylory, says Moses, Exod. xxxiii. 
18. Iwill make all my goodness to pass be- 
_ fore thee, says God (v. 19), and that given 
out freely: [ will be gracious to whom I will 
_ be gracious. God makes known his glory, 
_ this goodness of his, in the preservation and 
_ supply of all the creatures: the earth is full 
of his goodness, and the year crowned with 
ait; but when he would demonstrate the 
riches of his goodness, unsearchable riches, 
he does it in the salvation of the saints, that 
will be to eternity glorious monuments of 
‘fiivine grace. Secondly, What he does for 
‘them~ he does before prepare them to glory. 
Sanctification is the preparation of the soul 
for glory, making it meet to partake of the 
“Inheritance of the saints in light. This is 
_God’s work. We can destroy ourselves fast 
enough, but we cannot save ourselves. Sin- 
ners fit themselves for hell, but it is God that 
prepares saints for heaven ; and all those that 
| God designs for heaven hereafter he prepares 
| and fits for heaven now: he works them to 
the self-same thing, 2 Cor. v. 5. And would 
you know who these vessels of mercy are? 
Those whom he hath called (v. 24); for whom 
he did predestinate those he also called with 
an effectual call: and these not of the Jews 
0 mh but of the Gentiles; for, the partition- 
wall being taken down, the world was laid in 
“common, and not (as it had been) God’s 
| favour appropriated to the Jews, and they 
‘put a degree nearer his acceptance than the 
| xest of the world. They now stood upon the 
same level with the Gentiles; and the ques- 
tion is not now whether of the seed of Abra- 
ham or no, that is neither here nor there, 
ut whether or no called according to his 
purpose. 
25 As he saith also in Osee, I will 


il them my people, which were not 
people; and her beloved, which 
as not beloved. 26 And it shall 
ome to pass, that in the place where 
was said unto them, Ye are not my 
ople; there shall they be called the 
shildren of the living God. 27 
ias also crieth concerning Israel, 


Conversion of the Gentiles 


Though | the number of the children. 


of Israel be as the sand of the sea, a 
remnant shall be saved: 28 For he 
will finish the work, and cut ié short 


iin righteousness: because a short 


work will the Lord make upon the 
earth. 29 And as Esaias said before, 
Except the Lord of Sabaoth had left 
us a seed, we had been as Sodoma, 
and been made like unto Gomorrha. 


Having explained the promise, and proved 
the divine sovereignty, the apostle here shows 
how the rejection of the Jews, and the tak- 
ing in of the Gentiles, were foretold in the 
Old Testament, and therefore must needs be 
very well consistent with the promise made 
to the fathers under the Old ‘Testament. It 
tends very much to the clearing of a truth to 
observe how the scripture is fulfilled in it 
The Jews would, no doubt, willingly refer it 
to the Old Testament, the scriptures of which 
were committed to them. Now.he shows 
how this, which was so uneasy to them, was 
there spoken of. 

I. By the prophet Hosea, who speaks 
of the taking in of a great many of the Gen- 
tiles, Hos. ii. 23 and Hos. i. 10. ‘The Gentiles 
had not been the people of God, not owning 
him, nor being owned by him in that relation : 
“ But,” says he, “I will call them my people, 
make them such and own them as such. 
notwithstanding all their unworthiness.” A 
blessed change! Former badness is no bar to 
God’s present grace and mercy.—dnd her 
beloved which was not beloved. ‘Those whom 
God calls his people he calls beloved: he 
loves those that are his own. And lest it 
might be supposed that they should become 
God’s people only by being proselyted to the 
Jewish religion, and made members of that 
nation, he adds, from Hos. i. 10, In the place 
where it was said, &c., there shall they be 
ealled. They need not be embodied with the 
Jews, nor go up to Jerusalem to worship ; but, 
wherever they are scattered over the face of 
the earth, thére will God own them. Observe 
the great dignity and honour of the saints, 
that they are called the children of the living 
God; and his calling them so makes them 
so. Behold, what manner of love! This 
honour haye all his saints. 

II. By the prophet Isaiah, who speaks of 
the casting off of many of the Jews, in two 
places 

1. One is Isa. x. 22, 23, which speaks of 
the saving of a remnant, that is, but a rem- 
nant, which, though in the prophecy it seems 
to refer to the preservation of a remnant from 
the destruction and desolation that were 
coming upon them by Sennacherib and his 
army, yet is to be understooG as looking - 
further, and sufficiently proves that it is no 
strange thing for God to abandon to ruin 3 
great many of the seed of Abraham, and yet 


\ 


ees wh aed 


ro 


- 


+. 


: eS rey cy yy 


, 


PEASE 


Lz "t; Pe let eo id ae Or ek 


eS 


Converston of the Gentiles. 


maintain his word of promise to Abraham in 
full force and virtue. ‘his is intimated in 
the supposition that the number of children 
of Israel was as the sand of the sea, which 
was part of the promise made to Abraham, 
Gen. xxii. 17. And yet only a remnant 
shall be saved ; for many are called, but few 
arechosen. in this salvation of the rem- 
nant we are told (v. 28) from the prophet, (1.) 
That he will complete the work: He will 
finish thework. When God begins he will make 
an end, whether in ways of judgment or of 
mercy. The rejection of the unbelieving 
Jews God would finish in their utter ruin by 
the Romans, who soon after this quite took 
away their place and nation. The assuming 
of Christian churches into the divine favour, 
and the spreading of the gospel in other na- 
tions, was a work which God would likewise 
finish, and be known by his name JEHOVAH. 
As for God, his work is perfect. Margin, 
He will finish the account. God, in his eter- 
nal counsels, has taken an account of the 
children of men, allotted them to such or 
such a condition, to such a share of privi- 
leges; and, as they come into being, his 
dealings with them are pursuant to these 
counsels: and he will finish the account, 
complete the mystical body, call in as many 
as belong to the election of grace, and then 
the account will be finished. (2.) That he 
will contract it; not only finish it, but finish 
it quickly. Under the Old Testament he 
seemed to tarry, and to make a longer and 
more tedious work of it.. The wheels moved 
but slowly towards the extent of the church ; 
but now he will cut it short, and makea 
short work upon the earth. Gentile con- 
verts were now flying as a cloud. But he 
will cut it short in righteousness, both in 
wisdom and in justice. Men, when they 
cut short, do amiss ; they do indeed despatch 
causes; but, when God cuts short, it is 
always in righteousness. So the fathers ge- 
nerally apply it. Some understand it of the 
evangelical law and covenant, which Christ 
has introduced and established in the world: 
he has in that finished the work, put an end 
to the types and ceremonies of the Old Tes- 
tament. Christ said, J¢ is finished, and then 
the veil was rent, echoing as it were to the 
word that Christ said upon the cross. And 
he will cut it short. The work (it is 
Aéyoc—the word, the law) was under the 
Old Testament very long; a long train of 
institutions, ceremonies, conditions : but now 
it is cut short. Our duty is now, under the 
gospel, summed up in much less room than 
it was under the law; the covenant was 
abridged and contracted ; religion is brought 
into a less compass. And it is in righteous- 
ness, in favour to us, in justice to his own 
design and counsel. With us contractions 
are apt to darken things :— 


Brevis esse laboro, 
Obscurus fio 


J otrive to be concise, but prove obscure 


ROMANS. 


but it is not so in this 
cut short, it is clear and plain; 
short, the more easy. Rome 
2. Another is quoted from Isa.i. ¢ 
the prophet is showing how in a t 
general calamity and destruction God would 
preserve a seed. This is to the same purp 
with the former; and the scope of it is t 
show that it was no strange thing for God to 
leave the greatest part of the people of the 
Jews to ruin, and to reserve to himself only a 
small remnant: so he had done formerly, as 
appears by their own prophets; and they 
must not wonder if he did so now. Observe, 
(1.) What God is. He is the Lord of sabaoth, 
that is, the Lord of hosts—a: Hebrew wore 
retained in the Greek, as James v. 4. All 
host of heaven and earth are at his beck a 
disposal. When God secures a seed to him- 
self out of a degenerate apostate world, he 
acts as Lord of sabaoth. It is an act of 
almighty: power and infinite sovereignty. (2.) 
What his people are; they are a seed, a 
small number. The corn reserved for next 
year’s seedings is but little, compared with 
that which is spent and eaten. But they are 
a useful number—the seed, the substance, of 
the next generation, Isa. vi. 13. It is so far 
from being an impeachment of the justi 
and righteousness of God that so many p 
and are destroyed, that it is a wonder of 
divine power and mercy that all are not 
destroyed, that there are any saved : for even 
those that are left to be a seed, if God had 
dealt with them according to their sins, ha 
perished with the rest. This is the greai 
truth which this scripture teacheth us. 
30 What shall we say then? Th 
the Gentiles, which followed not afte 
righteousness, have attained to 
teousness, even the righteousnes 
which is of faith. 31 But Israe 
which followed after the law of 
teousness, hath not attamed to 
law of righteousness. 32 Wh 
fore? Because they sought ié not b 
faith, but as it were by the works ¢ 
the law. For they stumbled at th 
stumblingstone; 33 As it is writtel 
Behold, I lay in Sion a stumblin 
stone and rock of offence: and whe 
soever believeth on him shall not | 
ashamed. ‘ 
The apostle comes here at last to fix tl 
true reason of the reception of the Gentile 
and the rejection of the Jews. There was 
difference in the way of their seeking 
therefore there was that different su 
though still it was the free grace of God th 
made them differ. He concludes like an 
orator, What shall we say then? is 
the conclusion of the whole dispute? 
I. Concerning the Gentiles observe, 


Ase 


“\ 


er yes re 43 as C 
y they had been alienated from righteous- 
they followed not after it; they knew 


not their guilt and misery, and therefore were 
not at all solicitous to procure a remedy. In 
their conversion preventing grace was greatly 
m aonified : God was found of those that 
sought him not, Isa.lxv.1. ‘There was nothing 
‘in them to dispose them for such a favour 
‘more than what free grace wrought in them. 

Thus doth God delight to dispense grace in 

a way of sovereignty and absolute dominion. 

2. How they attained to righteousness, not- 

withstanding: By faith ; not by being pro- 

_ selyted to the Jewish religion, and submitting 

‘to the ceremonial law, but by embracing 

Christ, and believing in Christ, and submit- 

‘ting to the gospel. They attained to that by 

the short cut of believing sincerely in Christ 

for which the Jews had been long in vain 

beating about the bush. 

II. Concerning the Jews observe, 1. How 
they missed their end: they followed ufter 
‘the law of righteousness (v. 31)—they talked 
‘much of justification and holiness, seemed 
very ambitious of being the people of God 
and the favourites of heaven, but they did | 
not attain to it, that is, the greatest part of 
‘them did not; as many as stuck to their old 
‘Jewish principles and ceremonies, and pur- 
‘sued a happiness in those observances, em- 
braciag the shadows now that the substance 
was come, these fell short of acceptance with 
od, were not owned as his people, nor went 
to their house justified. 2. How they mis- 
took their way, which was the cause of their 
missing the end, v. 32,33. They sought, but 
ot in the right way, not in the humbling 
Way, not in the instituted appointed way. Not 
by faith, not by embracing the Christian reli- 
‘gion, and depending upon the merit of Christ, 
and submitting to the terms of the gospel, 
which were the very life and end of the law. 
But they sought by the works of the law ; 
| as if they were to expect justification by their 
ance of the precepts and ceremonies of 
e law of Moses. This was the stumbling- 
‘one at which they stumbled. They could 
ot get over this corrupt principle which they 
had espoused, That the law was given them 
for no end but that merely by their observ- 
ance of it, and obedience to it, they might be 
stified before God: and so they could by 
means be reconciled to the doctrine of 
yhrist, which brought them pff from that to} 
Dect justification through the ment and sa- 
action of another. Christ himself is to 
e a stone of stumbling, for which he 
uotes Isa. viii. 14; xxviii. 16. It is sad that 

hrist should be set for the fall of any, and 
it is so (Luke ii. 34), that ever poison 
ld be sucked out of the balm of Gilead, 
the foundation-stone should be to any a 
ene of stumbling, and the rock of salvation 
rock of offence; so he is to multitudes; so 
was to the unbelieving Jews, who rejected 
n, because he put an end to the ccremonial 


, ys ee ee ~~ "Eg pee 
PX. —S=—Paull’s discourse of righteousness 
lieve on him; and they shall not be ashamed, 
that is, their hopes and expectations of jus- 
tification by him shall not be disappointed, 
as theirs are who expect it by the law. 
So that, upon the whole, the unbeliev- 
ing Jews have no reason to quarrel with 
God for rejecting them ; they had a fair offer 
of righteousness, and life, and salvation, made 
to them upon gospel terms, which they did 
not like, and would not come up to; and 
therefore, if they perish, they may thank 
themselves—their blood is upon their own 


heads. 
CHAP. xX. 


The dissolving of the’ peculiar church-state of the Jews, and t's2 
rejection of that polity by the repealing of their ceremonial law, 
the vacating of all the institutions of it, the abolishing of their 
priesthood, the burning of their temple, and the taking away of 
their place and nation, and im their room the substituting and 
erecting of a catholic church-state among the Gentile natiou:, 
though to us, now that these things have long since been done and 
completed, they may seem no great matter, yet to those who liyed 
when they were doing, who knew how high the Jews had stood 
in God’s favour, and how deplorable the condition of the Gentle 
world tad been for many ages, it appeared very great aud mar- 
vellous, and a mystery hard to be understood. ‘Ihe apostle, in 
this chapter, as in the foregoing and that which follows, is ex- 
plaising and proving it; but with several very useful Jligressions, 
which a little interrupt the thread of his discourse. To two great 
truths I would reduce this chapter:—I. That there is a great dif 
ference Letween the righteousness of the law, which the unbe- 
lieving Jews were wedded io, and the righteousness of faith 
offered in the gospel, ver. 1—li. IH]. That there is oo difference 
between Jews and Gentiles; but, in point of justification and 
acceptance with God, the gospel sets them both upou the same 
level, ver. 12, to the end. 


RETHREN, my heart’s desire 
and prayer to God for Israel is, 

that they might be saved. 2 For I 
bear them record that they have a 
zeal of God, but not according to 
knowledge. 3 For they being igno- 
rant of God’s righteousness, and going 
about to establish their own righ- 
teousness, have not submitted them- 
selves unto the righteousness of God 
4 For Christ is the end of the law — 
for righteousness to every one that 
believeth. 5 For Moses describeth 
the righteousness which is of the law, 
That the man which doeth those 
things shall live by them. 6 But 
the righteousness which is of faith 
speaketh on this wise, Say not in 
thine heart, Who shall ascend into 
heaven ? (that is, to bring Christ 
down from above:) 7 Or, Who 
shall descend into the deep? (that is, 
to bring up Christ again from the 
dead.) 8 But what saith it? The 
word is nigh thee, even in thy mouth, 
and in thy heart: that is, the word of 
faith, which we preach; 9 That it 
thou shalt confess with thy mouth 
the Lord Jesus, and shalt believe in 
thine heart that God hath raised him 
from the dead, thou shalt be saved. 


aw. But still there isa remnant that do be-| 10 For with the heart man believeth 


ee See er So ee ne a 


Paul’s discourse of righteousness 


unto righteousness ; and with the 
mouth confession is made unto sal- 
vation. 11 For the scripture saith, 
Whosoever believeth on him shall not 


be ashamed. 

The scope of the apostle m this part of the 
chapter is to show the vast difference between 
the righteousness of the law and. the righte- 
ousness of faith, and the great pre-eminence 
of the righteousness of faith above that of 
the law; that he might induce and persuade 
the Jews to believe in Christ, aggravate the 
folly and sin of those that refused, and jus- 
tify God in the rejection of such refusers. 

I. Paul here professes his good affection 
to the Jews, with the reason of it (v. 1, 2), 
where he gives them a good wish, and a good 
witness. 

1. A good wish (v. 1), a wish that they 
might be saved—saved from the ‘temporal 
ruin and destruction that were coming upon 
them—saved from the wrath to come, eternal 
wrath, which was hanging over their heads. 
It is implied in this wish that they might be 
convinced and converted ; he could not pray 
in faith that they might be saved in their un- 
belief. Though Paul preached against them, 
yet he prayed forthem. Herein he was mer- 
ciful, as God is, who is not willing that any 
should perish (2 Pet. ili. 9), desires not the 
death of sinners. It is our duty truly and 
earnestly to desire the salvation of the souls 
of others, next to the salvation of our own. 
This, he says, was his heart’s desire and prayer, 
which intimates, (1.) The strength and sin- 
cerity ofhis desire. It was his heart’s desire ; 
it was not a formal compliment, as good 
wishes are with many from the teeth out- 
ward, but areal desire. ‘This it was before it 
was his prayer. The soul of prayer is the 
heart’s desire. Cold desires do but beg de- 
nials; we must even breathe out our souls in 
every prayer. (2.) The offering up of this 
desire to God. It was not only his heart’s 
desire, but it was his prayer. ‘There may be 
desires in the heart, and yet no prayer, unless 
those desires be presented to God. Wishing 
and woulding, if that be all, are not praying. 

2. A good witness, as a reason of his good 
wish (v. 2): I bear them record that they have 
a zeal of God. ‘The unbelieving Jews were 
the most bitter enemies Paul had in the 
world, and yet Paul gives them as good a 
character as the truth would bear. We should 
say the best we can even of our worst ene- 
mies; this is blessing those that curse us. 
Charity teaches us to have the best opinion 
of persons, and to put the best construction 
upon words and actions, that they will bear. 
We should take notice of that which is com- 
mendable even in bad people. They have a 
zeal of God. Their opposition to the gospel 
is from a principle of respect to the law, 
which they know to have come from God. 
There is such a thing as a blind misguided 


zeal: such was that of the Jews, who, when! pare v. 14. 


ROMANS. 


they hated Christ’s peo 
pa ie out, said, Let 
(Isa. lxvi. 5); nay, killed } 
thought they did’ Godt yood vice, ¢ 
xvi. 2. ahs ety a 
II. He here shows the fatal mistake th 
the unbelieving Jews were guilty of, whic 
was their ruin. ‘Their zeal was not accord! 
to knowledge. It is true God gave them th 
law for which they were so zealous ; but h 
might have known that, by the appearance | 
the promised Messiah, an end was put to 
He introduced a new religion and way « 
worship, to which the former must give pla 
He proved himself the Son of God, gave th 
most convincing evidence that could be ¢ 
his being the Messiah ; and yet they did n 
know and would not own him, but shut the 
eyes against the clear light, so that their ze 
for the law was blind. ‘This he shows‘ 
ther, v. 3, where we may observe hee 
1. The nature of their unbelief. ‘The 
have not submitted themselves to the righteor 
ness of God, that is, they have not yield 
to gospel-terms, nor aeeepted the tender: 
justification by faith in Christ, which is ma 
in the gospel. Unbelief is a non-submissi 
to the righteousness of God, standing it 
against the gospel proclamation of inde 
nity. Have not submitted. In true fait 
there is need of a great deal of submiss' 
therefore the first lesson Christ teaches is 
deny ourselves. It is a great piece of co 
descension for a proud heart to be content 
be beholden to free grace; we are loth 
sue sub forma pauperis—as paupers. 
2. The causes of their unbelief, and the 
are two :—(1.) Ignorance of God’s righteo 
ness. They did not understand, and belie 
and consider, the strict justice of God 
hating and punishing sin, and demandi 
satisfaction, did not consider what need” 
have of a righteousness wherein to appear 
fore him ; if they had, they would never 
stood out against the gospel offer, nor 
pected justification by their own works, a 
they could satisfy God’s justice. Or, b 
ignorant of God’s way of justification, wh 
he has now appointed and revealed by Jes 
Christ. They did not know it, because t 
would not ; they shut their eyes against 
discoveries of it, and loved darkness rat 
(2.) A proud conceit of their own righteo 
ness: Going about to establish their own 
righteousness of their own devising, and 
their own working out, by the merit of f 
works, and by their observance of th 
monial law. They thought they ne 
to be beholden to the merit of Chi 
therefore depended upon their own ] 
ances as sufficient to make up a 
ness wherein to appear before God 
could not with Paul disclaim a depe 
upon this (Phil. ni. 9), Not having 
righteousness. See an instance of th 
in the Phamsee, Luke xviii. 10, i1. 


* ewe 
PEASE 


=¥ 


had brought in an everlasting righteous- 
ss; considering, 
1. The subserviency of the law to the gos- 
(v. 4): Christ is the end of the law for 
eousness. "The design of the law was to 
people to Christ. The moral law was 
for the searching of the wound, the cere- 
jal law for the shadowing forth of the 
medy ; but Christ is the end of both. See 
or. iii. 7, and compare Gal. iii. 23, 24. The 
e of the law was to direct people for righ- 
sness to Christ. (1.) Christ is the end of 
ceremonial law; he is the period of it, 
use he is the perfection of it. When the 
ubstance comes, the shadow is gone. The 
crifices, and offerings, and purifications ap- 
jinted under the Old Testament, prefigured 
hrist, and pointed at him; and their inabi- 
y to take away sin discovered the necessity 
a sacrifice that should, by being once of- 
d, take away sin. (2.) Christ is the end 
he moral law in that he did what the law 
ld not do (ch. viii. 3), and secured the great 
id of it. The end of the law was to bring 
0 perfect obedience, and so to obtain 
cation. This is now become impos- 
by reason of the power of sin and the 
ption of nature; but Christ is the end 
he law. The law is not destroyed, nor 
: intention of the lawgiver frustrated, but, 
ll satisfaction being made by the death of 
hrist for our breach of the law, the end is 
ained, and we are put in another way of jus- 
tion. Christ is thus the end of the law for 
eousness, that is, for justification ; but 
itis only to every one that believeth. Upon 
ir believing, that is, our humble consent to 
s terms of the gospel, we become interested 
hrist’s satisfaction, and so are justified 
ugh the redemption that is in Jesus. 
2. The excellency of the gospel above the 
- This he proves by showing the dif- 
ent constitution of these two. 
2.) What is the righteousness which is 
e law? This he shows, v. 5. The te- 
of it is, Do, and live. Though it di- 
us to a better and more effectual righ- 
ness in Christ, yet in itself, consider- 
a law, abstracted from its respect to 
fist and the gospel (for so the unbeliev- 
Jews embraced and retained it), it own- 
thing as a righteousness sufficient 
y a man but that of perfect obe- 
ce. For this he quotes that scripture 
. xviii. 5), You shall therefore keep my 
utes and my judgments, which if a man do, 
live in them. To this he refers like- 
Gal. iii. 12, The man that doeth them, 
in them. Lvve, that is, be happy, 
in the land of Canaan, but in hea- 
which Canaan was a type and figure. 
doing supposed must be perfect and 
without the least breach or violation. 


ale BASS 


é -aul’s discourse of righteousness. 
The law which was given upon mount Sinai, 
though it was not a pure covenant of works 
(for who then could be saved under that dis- 
pensation?) yet, that it might be the more 
eifectual to drive people to Christ and to 
make the covenant of grace welcome, it had 
a very great mixture of the strictness and 
terror of the covenant of works. Now, was 
it not extreme folly in the Jews to adhere so 
closely to this way of justification and salva- 
tion, which was in“ itself so hard, and by the 
corruption of nature now become impossible, 
when there was a new and a living way 
opened ? 

(2.) What is that righteousness which is of 
faith, v. 6, &e. ‘This he describes in the 
words of Moses, in Deuteronomy, in the se- 
cond law (so Deuteronomy signifies), where 
there was a much clearer revelation of Christ 
and the gospel than there was in the first 
giving of the law: he quotes it from Deut. 
xxx. 11—14, and shows, 

{1.] That it is not at all hard or difficult. 
The way of justification and salvation has in 
itno such depths or knots as may discourage 
us, no insuperable difficulties attending it; 
but, as was foretold, it is a high-way, Isa. 
xxxv. 8. We are not put to climb for it—it 
is not in heaven; we are not put to dive for 
it—it Is not in the deep. First, We need not 
go to heaven, to search the records there, or 
to enquire into the secrets of the divine 
counsel. It is true Christ is in heaven ; but 
we may be justified and saved without going 
thither, to fetch him thence, or sending a spe- 
cial messenger to him. Secondly, We need 
not go to the deep, to fetch Christ out of the 
grave, cr from the state of the dead : Inio the 
deep, to bring up Christ from the dead.. This 
plainly shows that Christ’s descent into the 
deep, or inte édnc, was‘no more tha nhis going _ 
into the state of the dead, in allusion to 
Jonah. It is true that Christ was in the grave, 
and it is as true that he is now in heaven; but 
we need not perplex and puzzle ourselves 
with fancied difficulties, nor must we create 
to ourselves such gross and carnal ideas of 
these things as if the method of salvation 
were impracticable, and the design of the re- 
velation were only to amuse us. , No, salvation 
is not put at so vast a distance from us. 

{2.] But it is very plain and easy: The 
word is nigh thee. When we speak of Icok- 
ing upon Christ, and receiving Christ, and 
feeding upon Christ, it is not Christ in hea- 
yen, nor Christ in the deep, that we mean; 
but Christ in the promise, Christ exhibited 
to us, and offered, in the word. Christ is 
nigh thee, for the word is nigh thee: nigh 
thee indeed: it is in thy mouth, and in thy 
heart ; there is no difficulty in understanding, 
believing, and owning it. The work thou 
hast to do hes within thee: the kingdom of 
God is within you, Luke xvii. 21. Thence 
thou must fetch thy evidences, not out of the 
records of heaven. If is, that is, it is pro- 
mised that it shall be, in thy mouth (sa. lx, 


cs Fane os lad i at ae 


The method of salvation. 


21), and in thy heart, Jer. xxxi. 33. All that 
which is to be done for us is already done to 
our hands. Christ is come down from heaven; 
we need not go to fetch him. He is comeup 
from the deep; we need not perplex ourselves 
how to bring him up. There is nothing now 
to be done, but a work in us; this must be 
our care, to look to our heart and mouth. 
Those that were under the law were to do all 
themselves, Do this, and live ; but the gospel 
discovers the greatest part of the work done 
already, and what remains cut short inrigh- 
teousness, salvation offered upon very plain and 
easy terms, brought to our door, as it were, in 
the word which is nighus. Itisin our mouth 
—we are reading it daily; it is in our heart— 
we are, or should be, thinking of it daily. 
Even the word of faith: the gospel and the 
promise of it, called the word of faith because 
it is the object of faith about which it is con- 
versant, the word which we believe ;—be- 
cause it is the precept of faith, commanding 
it, and making it the great condition of justi- 
fication ;—and because it is the ordinary 
means by which faith is wrought and con- 
veyed. Now what is this word of faith? We 
have the tenour of it, v. 9, 10, the sum of the 
gospel, which is plain and easy enough. Ob- 
serve, ¢ 

_ First, What is promised to us: Thou shalt 
be saved. It is salvation that the gospel 
exhibits and tenders—saved from guilt and 
wrath, with the salvation of the soul, an 
eternal salvation, which Christ is the author 
of, a Saviour to the uttermost. 

Secondly, Upon what terms. 

a. ‘Iwo things are required as conditions 
of salvation :—(a.) Confessing the Lord Je- 
sus—openly professing relation to him and 
dependence on him, as our prince and Sa- 
viour, owning Christianity i in the face of all 
the allurements and affrightments of this 
world, standing by him in all weathers. Our 
Lord Jesus lays a great stress upon this con- 
fessing of him before men; see Matt. x. 32, 
33. It is the product of many graces, evinces 
a great deal of self-denial, love to Christ, 
contempt of the world, a mighty courage and 
resolution. It was a very great thing, espe- 

cially, when the profession of Christ and 

Christianity hazarded estate, honour, prefer- 
ment, liberty, life, and all that is dear in this 
world, which was the case in the primitive 
times. (b.) Believing in the heart that God 
vaised him from the dead. The profession of 
faith with the mouth, if there be not the 
power of it in the heart, is but a mockery ; 
the root of it must be laid in an unfeigned 
assent to the revelation of the gospel con- 
cerning Christ, especially concerning his re- 
surrection, which is the fundamental article 
of the Christian faith, for thereby he was 
declared to be the Son of God with power, 
and full evidence was given that God ac- 
cepted his satisfaction. 

b. ‘This is further illustrated (vw. 10), and 
the order inverted, because there must first 


ROMANS. am 


pee <" 


be faith in the heart 1 
acceptable confession \ 
Concerning faith: It i 
man believeth, which imp. 
assent of the understandi 
consent of the will, an inward, I 
cere, and strong consent. It is not 
(not to be reckoned so) if it be not wi 
heart. This is unto righteousness. Th 
the righteousness of justification an 
righteousness <¥ sanctification. Faith 
both; it is the condition of our _Jjustificgy 
(ch. v. 1), and it is the root and spring of 
sanctification ; in it it is begun; by it i 
carried on, Acts xv.9. (6.) Concerni 
fession: It is with the mouth that confess 
is made—confession to God in prayer é 
praise (ch. xv. 6), confession to men by 0} 
ing the ways of God before others, especi; 
when we are called to it in a day of 
cution. It is fit that God should be ho 
with the mouth, for he made man's a 
(Exod. iv. 11), and at such a time has 
mised to give his faithful people a mouth 
wisdom, Luke xxi. 15. It is part of the 
nour of Christ that every tongue shall ¢ 
fess, Phil. ii. 11. And this is said to be: 
salvation, because it is the performance 
the condition of that promise, Matt. x. 
Justification by faith lays the foundati 
our title to salvation; but by confession 
build upon that foundation, and come 
to the full possession of that to wh 
were entitled So that we have here a | 
summary of the terms of salvation, and | 
are very reasonable; in short this, that 
must devote, dedicate, and give up, to ¢ 
our souls and our bodies—our souls iz 
lieving with the heart, and our bodie 
confessing with the mouth. This do 
thou shalt live. For this (v. 11) he q 
Isa. xxviii. 16, Whosoever believeth on 
shall not be ashennods ob KaTauxu Qi, 5 
That is, [a.] He will not be ashamed 
that Christ in whom he trusts; he 
lieves in the heart will not be ashame 
confess with the mouth. It is sinful s| 
that makes people deny Christ, Mark vii 
He that believeth will not make haste ( 
prophet has it)—will not make haste to 
away from the sufferings he meets 
the way of his duty, will not be 2 
a despised religion. [6.] He sh 
ashamed of his hope in Christ; he 
be disappointed of his end. It is o 
that we must not, it is our privilege 
shall not, be ashained of our faith in C 
He shall never have cause to repent hi 
fidence in reposing such a trust in the 
Jesus. 


12 For there is no diffe 
tween the Jew and the 
the same Lord over all is 
all that call upon him. 13 Foi 
soever shall call upon the nan 


> 


D it Sm Saas CH 
the Lord shall be saved. 14 How 
hen shall they call on him in whom 
they have not believed? and how 
shall they believe in him of whom 
they have not heard? and how shall 
they hear without a preacher? 15 
And how shall they preach, except 
they be sent? as it is written, How 
‘beautiful are the feet of them that 
preach the gospel of peace, and bring 
zlad tidings of good things! 16 But 
they have not all obeyed the gospel. 
or Esaias saith, Lord, who hath 
lieved our report? 17 So then 
ith cometh by hearing, and hearing 
by the word of God. 18 But I say, 
Have they not heard? Yes verily, 
their sound went into all the earth, 
and their words unto the ends of the 
world. 19 But I say, Did not Israel 
know? First Moses saith, I will 
rovoke you to jealousy by them that 
are no people, and by a foolish nation 
ITwillanger you. 20 But Esaias is 
very bold, and saith, I was found of 
them that sought me not; I was 
made manifest unto them that asked 
not after me. 21 But to Israel he 
saith, All day long I have stretched 
forth my hands unto a disobedient 
and gainsaying people. 
The first words express the design of the 
e through these verses, that there is no 
ifference between Jews and Gentiles, but 
| they stand upon the same level in point of 
| acceptance with God. In Jesus Christ there 
s neither Greek nor Jew, Col. iii. 11. God 
bth not-save any nor reject any because 
hey are Jews, nor because they are Greeks, 
but doth equally accept both upon gospel 
terms: There is no difference. For the proof 
bf this he urges two arguments :— 
| I. That God is the same to all: The same 
Lord over all is rich unto all. There is not 
‘God to the Jews who is more kind, and 
ther to the Gentiles who is less kind ; but 
is the same to all, a common father to all 
Mankind. When he proclaimed his name, 
Lord, the Lord God, gracious and merci- 
ful; he thereby signified not only what he 
was to the Jews, but what he is and will be 
to all his creatures that seek unto him: not 
only good, but rich, plenteous in goodness: 
@ hath wherewith to supply them all, an 
is free and ready to give out to them; he 
oth able and willing: not only rich, but 
unto us, liberal and bountiful in dis- 
ng his favours fo all that call upon him. 
hing must be done by us, that we may 
ap of this bounty ; and it is as little as can 


DOS 


= 


AP. X. iS Importance of preaching the gospel. 


Qu 
> 


ys Toe 


or? rele Ss , era AS Pr 


be, we must call upon him. He will for this 
be enquired of (Ezek xxxvi. 37), and sureiy 
that which is not worth the asking is net 
worth the having. We have nothing to do 
but to draw out by prayer, as there is occa- 
sion. } 

II. That the promise is the same to all (ev. 
13): Whoever shall call—one -as well as 
another, without exception. This extent, 
this undifferencing extent, of the promise 
both to Jews and Gentiles he thinks should 
not be surprising, for it was foretold by the 
prophet, Joel ii. 32. Calling upon the name 
of the Lord is here put for all practical reli- 
gion. What is the hfe of a Christian but a 
life of prayer? It implies a sense of our 
dependence on him, an entire dedication of 
ourselves to him, and a believing expectation 
of our all from him., He that thus calls upon 
him shall be saved. It is but ask and have; 
what would we have more? For the further 
illustration of this he observes, 

1. How necessary it was that the gospel 
should be preached to the Gentiles, v. 14, 15.. 
This was what the Jews were so angry with 
Paul for, that he was the apostle of the Gen- 
tiles, and preached the gospel tothem. Now 
he shows how needful it was to bring them 
within the reach of the forementioned pro- 
mise, an interest in which they should not 
envy to any of their fellow-creatures. (1.)- 
They cannot call on him in whom they have 
not believed. Except they believe that he is 
God, they will not call upon him by preyer; 
to what purpose should they? The grace of 
faith is absolutely necessary to the duty of 
prayer; we cannot pray aright, nor pray to 
acceptation, without it. He that comes to 
God by prayer must believe, Heb. xi. 6. Till 
they believed the true God, they were calling 
upon idols, O Baal, hear us. (2.) They can- 
not believe in him of whom they have not 
heard. Some way or other the divine reve- 
lation must be made known to us, before we 
can receive it and assent to it; it is not born 
with us. In hearing is included reading, 
which is tantamount, and by which many 
are brought to believe (John xx. 31): These 
things are written that you may believe. But 
hearing only is mentioned, as the more 
ordinary and natural way of receiving in- 
formation. (3.) They cannot hear without a 
preacher ; how should they? Somebody 
must tell them what they are to believe. 
Preachers and hearers are correlates; it is a 
blessed thing when they mutually rejoice in 
each other—the hearers in the skill and 
faithfulness of the preacher, and the preacher 
in the willingness and obedience of the 
hearers. (4.) They cannot preach except they 
e sent, except they be both commissioned 
and in some measure qualified for their 
preaching work. How shall a man act as 
an ambassador, unless he have both his cre- 
dentials and his instructions from the prince 
that sends him? This proves that to the 
regular ministry there must be a regular 

15—VI. 


i 


fmportance of preaching the gospel. ROMANS. 


mission and ordination. It is God’s pre-j 3. He answers an 
rogative to send ministers; he is the Lord | this, which might be te 
of the harvest, and therefore to him we must | success which the gospel hz 
pray that he would send forth labourers, Matt. | (v. 16): But they have not all obe 
ix. 38. He only can qualify men. for, and | pe/.. All the Jews have not, all the 
incline them to, the work of the ministry. | have not; far the greater of bo 
But the competency of that qualification, and | in unbelief and disobedienee. Obs 
the sincerity of that inclination, must not be | gospel is given us not only to be kno 
left to the judgment of every man for him-| believed, but to be obeyed. It is not 
self: the nature of the thing will by no] tem of notions, but a rule of practice. 
means admit this; but, for the preservation | little success of the word was likewi 
of due order in the church, this must needs | told by the prophet (Isa. liii. 1): 
be referred and submitted to the judgment | believed our report ?_ Very few have, 
of a competent number of those who are}what one would think should have b 
themselves in that office and of approved | it, considering how faithfal a report it is a 
wisdom and experience in it, who, as in all | how well worthy of all aceeptation,—ve 
other callings, are presumed the most able |to the many that persist in unbelief. It 
judges, and who are empowered to set apart|no strange thing, but it is avery cad 
such as they find so qualified and inclined to | uncomfortable t ing, for the ministe 
this work of the ministry, that by this pre-| Christ to bring the report of the gospel, a 
servation of the succession the name of Christ | not to be believed in it. Under sueha 
may endure for ever and his throne as the | lancholy consideration it)is good for ( 
days of heaven. And those that are thus set] to God and make our re a ta F 
apart, not only.may, but must preach, as} Lord, who hath believed, &c. In answe 
those that are sent. this, 
2. How welcome the gospel ought to be} (1.) He shews that the word preached 
to those to whom it was preached, because | the ordinary means of working faith (v, 1) 
it showed the way to salvation, v.15. For} So then, dpa—however; though many 
this he quotes Isa. lii. 7. The like passage | hear do not believe, yet those that beli 
we have, Nah. i. 15, which, if it pomt at the} have first heard. Faith cometh by hi 
glad tidings of the deliverance of Israel out | It is the summary of what he had said } 
of Babylon in the type, yet looks further to |v. 14. The beginning, progress, and sf 
the gospel, the good news of our salvation | of faith, are by hearing. ‘Phe word of G 
by Jesus Christ. Observe, (1.) What the} is therefore called the word of faith : it be 
gospel is: It is the gospel of peace ; it is the | and nourishes faith. God gives faith, h 
word of reconciliation between God and man. is by the word as the instrument. Hea 
On earth peace, Luke ii. 14. Or, peace is | (that hearing which works faith) is 
put in general for all good; so it is explained | word of God. It is not hearing the e 
here; it is glad tidings of good things. The}words of man’s wisdom, but hea 
things of the gospel are good things indeed, | word of God, that will befriend fai “ 
the best things; tidings concerning them hearing it as the word. of God. See1T! 
are the most joyful tidings, the best news| il. 13. ‘ 
that ever came from heaven to earth. (2.)| (2.) That those who would not beli 
What the work of ministers is: To preach | report of the gospel, yet, having heard 
this gospel, to bring these glad tidings ; to | were thereby left inexcusable, and ‘may tl 
evangelize peace (so the original is), to evan-| themselves for their own, ruin, 2. ied 
gelize good things. Every preacher is in | end. 
this sense an evangelist: he is not only a] [1.] The Gentiles have heard it | 
messenger to carry the news, but an am-| Have they not heard? Yes, more 
bassador to treat; and the first gospel|they have either heard the pati 
preachers were angels, Luke ii. 13, &c. (3.) | least heard of it. Their sound pe 
How acceptable they should therefore be to | the earth; not only a confused sound, 
the children of men for their work’s sake: | their words (more distinct and intelli 
How beautiful are the feet, that is, how wel-| notices of these things) are gone unto t h : 
come are they! Mary Magdalene expressed | of the world. ‘The commission ich ; 
her love to Christ by kissing his feet, and | apostles received runs thus: Go you ul 
afterwards by holding him by the feet, Matt. | the world—preach to every creature—di 
xxvill. 9. And, when Christ was sending | all nations ; and they did with i 
forth his disciples, he washed their feet. industry and wonderful sucess r 
Those that preach the gospel of peace should | commission. See the extent of P 
see to it that their feet (their life and conver- 


vince, ch. xv. 19. To this remote i 
sation) be beautiful: the holiness’ of minis-| Britain, one of the utmost coments 
ters’ lives is the beauty of their feet. How 


world, not only the sound, but the v 
beautiful! namely, in the eyes of those that |the gospel came within.a few years 
hear them. Those that welcome the message er tO, 


Christ’s ascension. It was im ¢ 
cannot but love the messengers. See 1'Thess. | that the gift of tongues wasiat the, 
v. 12, 13. 


poured so plentifully upon ‘the 


%: 
—— 
8 
fa° 


Le 


po 
der the Old Testament God provided for the 
publishing of the work of creation by the 
sun, moon, and stars, so now for the pub- 
lishing of the work of redemption to all the 
‘world by the preaching of gospel ministers, 
who are therefore called stars. 
[2.] TheJews have heard it too, v. 19—21. 
For this heiappeals to two passages of the Old 
‘Testament, to show how inexcusable they 
‘are too. Did not Israel know that the Gen- 
tiles were to be called in? They might have 
_ known it from Moses:and Isaiah. 
_ First, One is taken from Deut. xxxii. 21, 
I will provoke you to jealousy. The Jews not 
only had the offer, but saw the Gentiles ac- 
-cepting it and benefitted by that acceptance, 
“witness their vexation at the event. They 
had the refusal: To you first, Acts iii. 26. 
Tn all places where the apostles came still the 
Jews had the first offer, and the Gentiles had 

but their leavings. If one would not, another 
would. Now this provoked them to jealousy. 
‘They, as the elder brotherim the parable 
{Luke xy.) envied the reception and enter- 
tainment of the prodigal Gentiles upon their 
“repentance. The Gentiles are here called no 
‘people, and a foolish nation, that is, not the 
professing people of God. How much soever 
there be of the wit and wisdom of the world, 
those that are not the people of God are, and 
im the end will be found to be, a foolish peo- 
le. Such was the state of the Gentile world, 
rho yet ‘were made the people of God, and 
| ist to them ‘the wisdom of God. Whata 
| provocation it was to the Jews to see the 
Gentiles taken into favour we may see, Acts 
Mill. 45; xvil. 5, 13, and especially Acts xxii. 
22. It was an instance of the great wicked- 
ness of the Jews that they were thus enraged ; 
id this in Deuteronomy is the matter of a 

eatening. God often makes people’s sin 
ir punishment. A man needs no greater 
gue than to be left to the impetuous rage 
| of his own lusts. 

Secondly, Another is taken from Isa. lxv. 

4, 2, which is very full, and in it Esaias is 
y bold—bola indeed, to speak so plainly 
the rejection of his own countrymen. 
ose that will be found faithful have need 
be very bold. Those that are resolved to 
e God must not be afraid to displease 
man. Now Esaias speaks boldly and 
a. Of the preventing grace and favour of 
God in the reception and entertainment. of 
e Gentiles (v.20): I was found of those 
‘sought'me not. The prescribed method 


lo not seek. His grace is his own, 
ngt mn grace his own, and he dis- 
es it in a way of sovereignty, gives or 


a 


A 
. ie 


Seek/and. find; this is a rule for us, nota! 
ta xr God, who is often found of thease The apostle, having reconciled that grear truth of the rejection of 


; ee ry oe emer: 
wean Ee a. che “2 paper rae SE Gs . x 

Pe eres CHAP XI. Perverseness of Israet 

In the expression here he-plainly ; withholds it at pleasure—anticipates us with 


the blessings, the richest choicest blessings, 
of his goodness ‘Thus he manifested himself 
to the Gentiles, by sending the light of the 
gospel among them, when they were so far 
from seeking him and asking after him that 
they were following after lymg vanities, and 
serving dumb idols. Was not this our own 
particular case? Did not God begin in Jove, 
and manifest himself to us when we did not 
ask after him? And was not that a time of 
love indeed, to be often remembered with a 
great deal of thankfulness ? 

6. Of the obstinacy and perverseness of 
Israel, notwithstanding the fair offers and 
affectionate invitations they had,v.21. Ob- 
serve, 

(a.) God’s great goodness to them: Al 
day long I have stretched forth my hands. 
[a.] His offers: I have stretched forth my 
hands, offering them life and salvation with 
the greatest sincerity and seriousness that 
can be, with all possible expressions of ear- 
nestness and importunity, showing them the 
happiness tendered, setting it before them 
with the greatest evidence, reasoning the case 
with them. Stretching forth the hands is the 
gesture of those that require audience (Acts 
xxvi. 1), or desire acceptance, Prov. i. 24. 
Christ was crucified with his hands stretched 
out. Stretched forth my hands as offering 
reconciliation—come let us shake hands and 
be friends; and our duty is to give the hand 
to him, 2 Chron. xxx. 8. [b.] His patience 
in making these offers: All day long. ‘The 
patience of God towards provoking sinners is 
admirable. He waits to be gracious. The 
time of God’s patience is here called a day, ° 
lightsome asa day and fit for work and busi- 
ness, but limited as a day, and a night at the 
end of it. He bears long, but he will not 
bear always. 

(6.) Their great badness to him. They 
-were a disobedient gainsaying people. One 
word in the Hebrew, in Isaiah, is here well 
explained by. two; not only disobedient to 
the call, not yielding to it, but gaimsaying, 
and quarrelling with it, which is much worse, 
Many that will not accept of a good proposal 
will yet acknowledge that they have nothing 
to say against it: but the Jews who believed 
not rested not there, but contradicted and 
blasphemed. God’s patience with them was 
avery great aggravation of their disobedience, 
and rendered it the more exceedingly sinful ; 
as their disobedience advanced the honour of 
God’s patience and rendered it the more ex- 
ceedingly gracious. It isa wonder of mercy 
in God that his goodness is not overcome by 
man’s badness ; and it isa wonder of wicked- 


iness in man that his badness is not overcome 


by God’s goodness 
CHAP. XI. 


the Jews withthe promise made unto the fathers, is, in this 
chapter, further labouring to mollify the harshness of it, and te 
(reconcile it)to the divine goadness in gemeral. lt might be/seid, 
“* Hath God then cast away his people?” The apost's therefore 
sets himseif, in this chapter, to meke a repy tu 14.3 ubjection, 


G 


ee ee 
The sizte of the Jews ROMANb. SO 
chats mixed Witt thi ath, vere L232. 11" fle fers thence | CaSting away of them: 
efwhigh be consindcr the chap aod saece'nee as ae" | Cling Of the world, what shall t 
SAY then, hath God cast away| receiving of them be, but life from th 
his people? God forbid. For|dead: 16 For if the firstfruit / 
I also am an Israelite, of the seed of| holy, the lump is also holy: and if 
Abraham, of the tribe of Benjamin. | the root be holy, so are the branches, _ 
2 God hath not cast away his people,| 17 And if some of the branches | 
which he foreknew. Wot ye not! broken off, and thou, being a w 
what the scripture saith of Elias?|olive tree, wert graffed in amo 
how he maketh intercession to God} them, and with them partakest of ¢ 
against Israel, saying, 3 Lord, they|root and fatness of the olive tre 
have killed thy prophets, and digged|18 Boast not against the branches, 
down thine altars; and I am left) But if thou boast, thou bearest not 
alone, and they seek my life. 4 But|the root, but the root thee. 19 Thou 
what saith the answer of God unto|wilt say then, The branches 
him? I have reserved to myself|broken off, that I might be graffed 
seven thousand men, who have not/m. 20 Well; because of unbelie 
bowed the knee to the image of Baal.| they were broken off, and thou stand- 
5 Even so then at this present time|est by faith. Be not high-minded 
also there is a remnant according to} but fear: 21 For if God spared not 
the election of grace. 6 And if by|the natural branches, take heed lest 
grace, then is it no more of works :| he also spare not thee. 22 Behole 
otherwise grace is no more grace.| therefore the goodness and severity 
But if it be of works, then it is no| of God: on them which fell, severit v3 
more grace : otherwise work is no| but toward thee, goodness, if thou 
more work. 7 What then? Israel}continue in Ais goodness: otherwi 
hath not obtained that which he} thou also shalt be cut off. 23 
seeketh for; but the election hath| they also, if they abide not in unbe: 
obtained it, and the rest were blinded.| lief, shall be graffed in: for God i 
8 (According as it is written, God 


able to graff them in again. 24 Fo 
hath given them the spirit of slumber, | if thou wert cut out of the olive ree 
eyes that they should not see, and 


which is wild by. nature, and wer 
ears that they should not hear ;) unto| graffed contrary to nature into a goot 
this day. 9 And David saith, Let|olive tree: how much more shall 
their table be made a snare, and a| these, which be the natural branches 
trap, and a stumblingblock, and a| be graffed into their own olive tree 
recompence unto them: 10 Let 


25 For I would not, brethren, that} 
their eyes be darkened, that they may|should be ignorant of this myster 
not see, and bow down their back 


lest ye should be wise in your ow 
alway. 11 I say then, Have they 


conceits ; that blindness in part 
stumbled that they should fall? God| happened to Israel, until the fulne: 
forbid: but rather through their fall| of the Gentiles be come in. 26 Am 
salvation is come unto the Gentiles, | So all Israel shall be saved: as it 
for to provoke them to jealousy. 12] written, There shall come out of Si¢ 
Now if the fall of them be the riches| the Deliverer, and shall turn aw 
of the world, and “the diminishing of ungodliness from Jacob: 27 F 
them the riches of the Gentiles ; how| this 2s my covenant unto them, when 
much more their fulness? 13 For I|1 shall take away their sins. 28 AS 
speak to you Gentiles, inasmuch as| concerning the gospel, they are € 

I am the apostle of the Gentiles, I mies for your sakes: but as touc ng 
magnify mine office: 14 If by any] the election, they are beloved for he 
means I may provoke to emulation! fathers’ sakes. 29 For the gifts ax \ 
them which are my flesh, and might calling of God are without repent 
save some of them. 15 For if the'ance.. 30 For as ye in times past” 


a 


e not believed God, yet have now 

obtained mercy through their unbe- 
lief: . 31 Even so have these also 
- now not believed, that through your 
mercy they also may obtain mercy. 
32 For God hath concluded them all 
- inunbelief, that he might have mercy 
_ upon all. 
_ The apostle proposes here a plausible ob- 
jection, which might be urged against the 
divine conduct in casting off the Jewish 
nation (v.1): “ Hath God cast away his peo- 
ple? Is the rejection total and final? Are 
they all abandoned to wrath and ruin, and 
that eternal? Is the extent of the sentence 
so large as to be without reserve, or the con- 
_tinuance of it so long as to be without repeal? 
Will he have no more a peculiar people to 
himself? In opposition to this, he shows 
that there was a great deal of goodness and 
‘mercy expressed along with this seeming 
severity, particularly he insists upon three 
things :—1. That, though some of the Jews 
‘were cast off, yet they were not all so. 2. 
‘That, though the body of the Jews were cast 
off, yet the Gentiles were taken in. And, 3. 
“That, though the Jews were cast off at pre- 
sent, yet in God’s due time they should be 
taken into his church again. 

I. The Jews, it is true, were many of them 
cast off, but notall. The supposition of this 
he introduces with a God forbid. He will 
by no means endure such a suggestion. God 
_ had made a distinction between some of them 
and others. 

1, There was a chosen remnant of believ- 
ing Jews, that obtained righteousness and 
life by faith in Jesus Christ, v.1—7. These 
| are said to be such as he foreknew (v. 2), that 
4s, had thoughts of love to, before the world 
was; for whom he thus foreknew he did pre- 
‘destinate. Here lies the ground of the dif. 
rence. ‘They are called the election (v. 7), 
at is, the elect, God’s chosen ones, whom 


stinguished them from and dignified them 
above others was God’s electing love. Be- 


“only whom God hath chosen. Now, 

.) He shows that he himself was one of 
m: For I also am an Israelite ; as if he 
said, “ Should I say that all the Jews 
Tejected, I should cut off my own claims, 
| and see myself abandoned.” Paul was a 
hosen vessel (Acts ix. 15), and yet he was 
he seed of Abraham, and particularly of 
e tribe of Benjamin, the least and youngest 
all the tribes of Israel. 

2.) He suggests that as in Elias’s time, so 
, this chosen remnant was really more 
hd greater than one would think it was, 
ich intimates likewise that it is no new 


to Israel to be limited and confined to a 
nt of that people; for so it was in 


oa 


¥ 4 d < Ng as ¢ es a .s ~* 
By poe. -CRLITREE 


| all for gone, when it is not so. 


es: ht eS ete ie (0.4 5 eee, 
aN - A e se P ‘ thy * 
The state of the Jews 


Elijah’s time. ‘The scripture saitn it of 


| Elias, ¢v ‘HXig—zn the story of Elias, the great 


reformer of the Old ‘Testament. Observe, 
|1.] His mistake concerning Israel; as if 
their apostasy in the days of Ahab was so ge- 
neral that he himself was the only faithful 
servant God had in the world. He refers to 
1 Kings xix. 14, where (it is here said) he 
maketh intercession to God against Israel. A 
strange kind of intercession: éyrvyyava ry 
Gey Kurd rod "Iopayh—He deals with God 
against Israel; so it may be read; so 
évrvyxavw is translated, Acts xxv. 24. The 
Jews évéruydy por—have dealt with me. In 
prayer we deal with God, commune with 
him, discourse with him: it is said of Elijah 
(Jam. v. 17) that he prayed in praying. We 
are then likely to pray in praying, to make a 
business of that duty, when we pray as those 
that are dealing with God in the duty. Now 
Elijah in this prayer spoke as if there were 
none left faithful in Israel but himself. See 
to what a low ebb the profession of reli- 
gion may sometimes be brought, and how 
much the face of it may be eclipsed, that the 
most wise and observing men may give it up 
for gone. So it was in Elijah’s time. That 
which makes the show of a nation is the 
powers and the multitude. The powers of 
Israel were then persecuting powers: They 
have killed thy prophets, and digged down 
thine altars, and they seek my life. The 
multitude of Israel were then idolatrous 

I am left alone. ‘Thus those few that were 
faithful to God were not only lost in the 
crowd of idolaters, but crushed and driven 
into corners by the rage of persecutors. 
When the wicked rise, aman is hidden, Prov. 
xxvii. 12.—Digged down thine altars ; not 
only neglected them, and let them go out of 
repair, but digged them down. When altars 
were set up for Baal, it is no wonder if God’s 
altars were pulled down; they could not 
endure that standing testimony against their 
idolatry. This was his intercession against 
Tsrael; as if he had said, ‘‘ Lord, is not this 


e calls the election, because that which first !a people ripe for ruin, worthy to be cast off? 


lievers are the election, all those and those‘ person or people to have the prayers of 


What else canst thou do for thy great 
name?” It is avery sad thing for any 


God’s people against them, especially of 
God’s prophets, for God espouses, and sooner 
or later will visibly own, the cause of his 
praying people. [2.] The rectifying of this 
mistake by the answer of God (wv. 4): I have 
reserved. Note, First, Things are often 
much better with the church of God than 
wise and good men think they are. They 
are ready to conclude hardly, and to give up 
Secondly, 
In times of general apostasy, there 1s usu- 
ally a remnant that keep their integmty— 
some, though but a few; all do not go one 
way. Thirdly, That when there is a remnant 


unusual thing for God’s grace and fa-! who keep their integrity in times of general 
; apostasy it is God that reserves to himsell” 
‘vaat remnant. If he had left them to them- 


| 
, 


a 
HE 


The state of the Jews. 


the rest 
that makes the difference between them and 
others.—Seven thousand : a competent num- 
ber to bear their testimony against the 
idolatry of Israel, and yet, compared with 
the many thousands of Israel, a very »small 
number, one of a city, and two ofa tribe, 
like the igrape-gleanings of the vintage. 
Christ’s flock is but a little flock; and yet, 
when they come all together at last, they 
will be a great and innumerable multitude, 
Rev. vii. 9. Now the description of this 
remnant is that they had not bowed the knee 
to the wmage of Baal, which was then the 
reigning sin of Israel. In court, city, and 
country, Baal had the ascendant; and the 
generality of people, more or less, paid their 
respect to Baal. The best evidence of in- 
tegrity is a freedom from the present pre- 
vailing corruptions of ‘the times and places 
that we live in, to swim against the stream 
when it is strong. Those God ‘will own for 
his faithful witnesses that areboldin bearing 
their testimony to the present truth, 2 Pet. i. 
12. ‘This is thank-worthy, not to bow to 
Baal when every body bows. ‘Sober singu- 
iarity is commonly the badge of true sin- 
cerity. [3.] The application of this instance 
to the case in hand: Even:so at this present 
time, v. 5—7. God’s methods of dispensa- 
tion towards his .church:are as they used to 
be. As it has: been, so it is. In Elijah’s 

time there was a remnant, and so there’is 
now. If then there was a remnant left un- 
der the Old Testament, when ‘the displays 
of grace were less clear and the pourings out 
of the Spirit less plentiful, much more now 
under the gospel, when the grace of God, 

which bringeth salvation, appears more illus- 
trious.—A renmant, a few of many, arem- 
nant of believing Jews when the rest were 
obstinate in their unbelief. This is called 
a remnant according to the election of gnace ; 
they are such as were chosen from eternity 
in the counsels of divine love to be vessels 
of grace and glory. Whom he did predes- 
tinate those he called. If the difference 
between them and others be made purely by 
the grace of God, as certainly it is (I have 
reserved them, saith he, to myself), then it 
must needs be according to the election ; for 
we are sure that whatever God does he does 
it according to the counsel of his own will. 
Now concerning this remnant we may ob- 
serve, First, Whence it takes its rise, from 
the free grace of God (v. 6), that grace which 
excludes works. ‘The eternal election, in 
which the difference between some and others 
is first founded, is purely of grace, free 
grace; not for the sake of works done or 
foreseen ; if so, it would not be grace. 
Gratia non est ullo modo gratia, si non sit ; 


omni modo gratuita—It is not grace, properly | and ears, that they should not hear. — 
so called, if it be not perfectly free. Election | had the faculties, but in the things 
is purely according to the good pleasure of | longed to their peace they had not the 

his will, Eph. i. 5. Paul’s heart was so full! those faculties; they were quite infatuat 


. 


ROMANS. 


selves, we had gone down the stream with |:of the freeness of © Sq 
t is his free and almighty grace | midst of his Soeomael hae 


were, to make this remark, 
not of works. And some ¢ fai 

itself, which ‘in ‘the matter of justifica on i 
opposed to works, iis here ‘included i in ther 
for faith has a ‘to “rei 
the free grace of God for our jus fic 

but not to receive that grace for our e! 
cota What it obtains: that © 
srael, that is, the body of that pang LF 
vain sought for (v. he Israel hath not ob- 
tained that which “he seeketh for, that i s, 


justification, and “acceptance with 
(see ch. ix. 31), but ‘the election have obta 
it. In them the ise'of God has its 


complishment, and God’s ancient kind 
for that people is ‘remembered. He + 
the remnant of believers, not ‘the elect, bi 
the election, to show that the sole foundatio 
of all their hopes ‘and ‘happiness is laid in 
election.. ‘They were'the:persons : 
had in his eye ‘in the :counsels of his } 
they are the election ; ‘are ‘God’s chi 
Such was the favour of ‘to the ¢ 
remnant. But, 
2. The rest were blinded, v.7. Someiai 
chosen and called, and the: ‘call is madee C 
tual. But others are left to perish in Te) 
unbelief ; pay, they are made worse by th 
which should have made:them better. I 
gospel, which to those that believed was t! 
savour of life unto life, to the unbelievi 
the savour of death unto death. Th ; 
sun softens wax and —— Goe 
old Simeon foresaw that SUS Wi 
set for the fall, as well as for the sine i 
of many in Israel, Luke ii. palm ’e 
blinded ; imwpwOno: a 
so some. ‘They were nahn: and © 
brawny and insensible. They could 
see the light, nor feel the touch, of ig 
grace. Blindness and hardness are expre 
sive of the same senselessness and ‘stupid 
of spirit. They shut ther eyes, and owe 
not see; this was their: er and vr r0 
in a way of righteous ju t, blinded th 
eyes, that they could not see; this was th 
punishment. This seemed harsh doc 
to qualify it, therefore, he vouches ‘two 
nesses out of the Old Testament, who sp 
of such a thing. Aq 
(1.) Isaiah, who spoke of sucha dgm 
in his day, ch. xxix. 10; vi. 9. Thevspe 
slumber, that is, an indisposedness te 
either their duty or interest. They ar 
the power of a prevailing unconcerr 
like people that are aneeeee — 
not affected with any pie gaps 
done. They were resolved to coi 
they were, and would not stir. The fa 
ing words explain what is meant aed 
of slumber: Eyes, that they should ts 


= 


Ja 


w Christ, but they did not believe m ; 


The state of the Gentiles, 
ana contempt, their backs bowed down, 


they heard his word, but they did not | to be ridden and trampled upon by ail the 
erve it; and so both their hearing andj nations about them. Or, it may be under- 
eir seeing were in vain. It was all one as | stood spiritually ; their backs are bowed down 
‘they had neither seen nor heard. Of all| in carnality and worldly-mindedness. Curve 


dgments spiritual judgments are the sorest, 
1d most to be dreaded, though they make 
ie least noise.—Unto this day. Ever since 
saias prophesied, this hardening work has 
sen in the doing; some among them have 
sen blind and senseless. Or, rather, ever 
nce the first preaching of the gospel: though 
ley have had the most convincing evidences 
iat could be of the truth of it, the most 
owerful preaching, the fairest offers, the 
rest calls from Christ himself, and from 
s apostles, yet to this day they are blinded. 
is still true concerning multitudes of them, 
m to this day in which we live; they are 
dened and blinded, the obstinacy and un- 
ef go by succession from generation to 
gneration, according to their own fearful 
Aprecation, which entailed the curse: His 
lood be upon us and upon our children. 
2.) David (v. 9, 10), quoted from Ps. lxix 
3, where David haying in the Spinit 
etold the sufferings of Christ from his own 
ple the Jews, particularly that of their 
g him vinegar to drink (v. 21, which was 
ily fulfilled, Matt. xxvii. 48), am expres- 
n of the greatest contempt and malice that 
be, in the next words, under the form 
imprecation, he foretels the dreadful 
ments of God upon them for it: Let 
table become a snare, which the apostle 
e applies. to the present blindness of the 
s, and the offence they took at the gospel, 
increased their hardness, This teaches 
w to understand other prayers of David 
inst his enemies; they are to be looked 
pon as prophetic of the judgments of God 
pon the public and obstinate enemies of 
and his kingdom. His prayer that it 
be so was a prophecy that it should be 
nd not the private expression of his own 
gry resentments. It was likewise intended 
justify God, and to clear his righteousness 
ach judgments. He speaks here, [1.] 
ruin of their comforts: Let their table 


Pifare be a trap tothem. ‘The curse of God 
turn meat into poison. It isa threaten- 
ke that in Mal. ii. 2, I will curse your 
js. ‘Their table a snare, that is, an 
on of sin and an occasion of misery. 

ery food, that should nourish them, 
oke them. [2.] Of the ruin of their 
yers and faculties (v. 10), their eyes dark- 

ir backs bowed down, that they can 
ier find the right way, nor, if they could, 

ey able to walk init. The Jews, after 
ational rejection of Christ.and his gos- 
ecame infatuated in their politics, so 
‘their very counsels turned against them, 


hastened their ruin by the Romans. 


i] 


)ked like a people designed for slavery 


in terris anime—They mind earthly things 
This is an exact description of the state and 
temper of the present remainder of that 
people, than whom, if the accounts we have 
of them be true, there is not.a more worldly, 
wilful, blind, selfish, ill-matured, people in 
the world. ‘They are manifestly to this day 
under the power of this curse. Divine curses 
will work long. It is a sign we have our 
eyes darkened if we are bowed down in 
worldly-mindedness. 2 

Il. Another thing which qualified this doc- 
trine of the rejection of the Jews was that 
though they were cast off and unchurched, 
yet the Gentiles were taken in (v. 11—14), 
which he applies by way of caution to the 
Gentiles, v. 17—22. ; 

1. The rejection of the Jews made roo 
for the reception of the Gentiles. The Jews’ 
leavings were a feast for the poor Gentiles 
(v. 11): “ Hawe they stumbled that they should 
fall? Wad God no. other end in forsaking 
and rejecting them than their destruction ?”’ 
He startles at this, rejecting the thought with 
abhorrence, as usually he does when any 
thing is suggested which seems to reflect upon 
the wisdom, or righteousness, or goodness of 
God: God forbid ! no, through their fall sai- 
vation is. come to the Gentiles. Not but that 
salvation might have come to the Gentiles if 
they had stood; but by the divine appoint- 
ment it was so ordered that the gospel should 
be preached to the Gentiles upon the Jews’ 
refusal of it. Thus in the parable (Matt. xxii. 
8, 9), Those that were first bidden were not 


| worthy—Go ye therefore into the highways, 


Luke xiv. 21. And so it was in the history 
(Acts xiil. 46): It was necessary that the word 
of God should first have been spoken to you ; 
but, seeing you put it from you, lo, we turn to 
the Gentiles; so Acts xviii. 6. God will 
have a church in, the world, will have the 
wedding furnished with guests; and, if one 
will not come, another will, or why was the 
offer made? The Jews had the refusal, and 
so the tender came to the Gentiles. Ste how 
Infinite Wisdom brings light out of darkness, 
good out of evil, meat out of the eater, and 
sweetness out of the strong. ‘To the same 
‘purport he says (v. 12), The fall of them was 
the riches of the world, that is, it hastened the 


world. The gospel is the greatest riches of 
the place where it is; it is better than thou- 
sands of gold and silver. Or, The riches of 
the Gentiles was the multitude of converts 
among them. True believers are God's 
jewels. To the same purport (v. 15): The 
casting away of them is the reconciling of the 
world. God’s displeasure towards them 
made way for his favour towards the Gen- 
tiles. God was in Christ reconciling the 


gospel so much the sooner into the Gentile ~ 


The stute of the Gentiles. 
world, 2 Cor. v. 19. 


in dispensing his favours he would now no 
longer act in such a way of peculiarity and 
restriction, but that in every nation he that 
feared God and wrought righteousness should 
be accepted of him, Acts x. 34, 35. 

2. The use that the apostle makes of this 
doctrine concerning the substitution of the 
Gentiles in the room of the Jews. 

~(1.) As a kinsman to the Jews, here is a 
word of excitement and exhortation to them, 
to stir them up to receive and embrace the 
gospel-offer. ‘This God intended in his fa- 
vour to the Gentiles, to provoke the Jews to 
jealousy (v. 11), and Paul endeavours to en- 
force it accordingly (v. 14): If by any means 
I might provoke to emulation those who are,my 
flesh. “‘ Shall the despised Gentiles run 
away with all the comforts and privileges of 
the gospel, and shall not we repent of our 
refusal, and now at last put in fora share? 
Shall not. we believe and obey, and be par- 
doned and saved, as well as the Gentiles?” 
See an instance of such an emulation in 
Esau, Gen. xxviii. 6—9. There is a com- 
mendable emulation in the affairs of our 
souls: why should not we be as holy and 
happy as any of our neighbours? In this 
emulation there needs no suspicion, under- 
mining or countermining; for the church 
has room enough, and the new covenant 
grace and comfort enough, for us all. The 
blessings are not lessened by the multitudes 
of the sharers.—And might save some of them. 
See what was Paul’s business, to save souls; 
and yet the utmost he promises himself is 
but to save some. ‘Though he was such a 
powerful preacher, spoke and wrote with 
such evidence and demonstration of the 
Spirit, yet of the many he dealt with he 
could but save some. Ministers must think 
their pains well bestowed if they can but be 
instrumental to save some. 

(2.) As an apostle to the Gentiles, here is 
a word of caution for them: “J speak to you 
Gentiles. You believing Romans, you hear 
what riches of salvation are come to you by 
the fall of the Jews, but take heed lest you 
do any thing to forfeit it.” Paul takes this, 
as other occasions, to apply his discourse to 
the Gentiles, because he was the apostle of 
the Gentiles, appointed for the service of 
their faith, to plant and water churches in 
the Gentile nations. This was the purport 
of his extraordinary mission, Acts xxii. 21, 
I will send thee far hence unto the Gentiles ; 
compare Acts ix.15. It was likewise the in- 
tention of his ordination, Gal. ii. 9. Com- 
pare Acts xili. 2. It ought to be our great 
and special care to do good to those that are 
under our charge: we must particularly 
mind that which is our own work. It was 
an instance of God’s great love to the poor 
Gentiles that he appointed Paul, who in gifts 


ROMANS 


And therefore he took ! and graces excelled all the ape 
oecasion from the unbelief of the Jews openly | apostle of the Gentiles. ‘The 
to disavow and disown them, though they was a wider province; and the 
had been his peculiar favourites, to show that done in it required a very able 


zealous, courageous workman: such a 
was Paul. God calls those to special w 
whom he either sees or makes ft for it 
magnify my office. There were those t 
vilified it, and him because of it. It was | 
cause he was the apostle of the Gentiles t 
the Jews were so outrageous against 
(Acts xxii. 21, 22), and yet he thought ne 
the worse of it, though it set him up as 
butt of all the Jewish rage and malice. 1 
a sign of true love to Jesus Christ to ree 
that service and work for him truly hone 
able which the world looks upon with sei 
as mean and contemptible. e office of 
ministry is an office to be magnified. Mi 
ters are ambassadors for Christ, and stews 
of the mysteries of God, and for their woi 
sake are to be esteemed highly in love.— 
office; riv dtaxoviay pov—my ministry, 
service, not my lordship and dominion. 
was not the dignity and power, but the ¢ 
and work, of an apostle, that Paul was 
much in love with. Now two things he 
horts the Gentiles to, with reference t 
rejected Jews -—— x 
[1.} To have a respect for the Jews, 
withstanding, and to desire their conver 
This is <ntimated in the prospect he 
them of the advantage that would aceru 
the church by their conversion, v. 12, 
It would be as life from the dead; andi 
fore they must not insult and triumph 
those poor Jews, but rather pity them, 
desire their welfare, and long for the re 
ing of them in again. 
[2.] To take heed to themselves, lest 
should stumble and fall, as the Jews 
done, v. 17—22. Here observe, ; 
First, The privilege which the Ge 
had by being taken into the church. 
were grafted in (v. 17), as a branch of 2 
olive into a good olive, which is contr 
the way and custom of the husbandmat 
grafts the good olive into the bad; but 
that God grafts into the church he fine 
and barren, and good for nothing. 
graft to mend the tree; but God gral 
mend the branch. 1. The chureh ¢ 
an olive-tree, flourishing and fru 
olive (Ps. lii. 8; Hos. xiv. 6), the 
for the honour both of God and m:z 
ix. 9. 2. Those that are out of 
are as wild olive-trees, not only u 
what they do produce is sour and u 
Wild by nature, v. 24. This was 
the poor Gentiles, that wanted ch 
leges, and in respect of real sancti! 
and it is the natural state of every 
to be wild by nature. 3. Conve ; 
grafting in of wild branches into thi 
olive. We must be cut off from | 
stock, and be brought into union wil 
root. 4. Those that are grafted it 


| olive-tree partake of the root and fat- 
ness of the olive. It is applicable to a saving 
mion with Christ; all that are by a lively 
faith grafted into Christ partake of him as 
the branches of the root—receive from his 
fulness. But it is here spoken of a visible 
_church-membership, from which tne Jews 
were as branches broken off; and so the 
Gentiles were grafted in, avrotc—among those 
that continued, or in the room of those that 
were broken off. The Gentiles, being grafted 
‘into the church, partake of the same privi- 
Jeges that the Jews did, the root and fatness. 
The olive-tree is the visible church (called so 
der. xi. 16); the root of this tree was Abra- 
ham, not the root of communication, so 
_ Christ only is the root, but the root of ad- 
“ministration, he being the first with whom 
the covenant.was so solemnly made. Now 
the believing Gentiles partake of this root: 
he also is a son of Abraltam (Luke xix. 9), the 
blessing of Abraham comes upon the Gentiles 
(Gal. ii. 14), the same fatness of the olive- 
tree, the same for substance, special protec- 
tion, lively oracles, means of salvation, a 
‘standing ministry, instituted ordinances ; 
and, among the rest, the visible church- 
_ membership of their infant seed, which was 
part of the fatness of the olive-tree that the 
_ Jews had, and cannot be imagined to be de- 
nied to the Gentiles. 
_ Secondly, A caution not to abuse these pri- 
‘vileges. 1. “ Be not proud (v. 18): Boast 
not against the branches. Do not therefore 
trample upon the Jews as a reprobate people, 
nor insult over those that are broken off, 
‘much less over those that do continue.” 
Grace is given, not to make us proud, but to 
make us thankful. The law of faith excludes 
all boasting either of ourselves or against 
| others. “ Do not say (v. 19): They were 
broken off that I might be grafted in; that is, 
| do not think that thou didst merit more at 
the hand of God than they, or didst stand 
higher in his favour.” ‘ Butremsember, thou 
urest not the root, but the root thee. Though 
ou art grafted in, thou art still but a branch 
orne by the root; nay, and an engrafted 
anch, brought into the good olive contrary 
nature (v. 24), not free-born, but by an 
act of grace enfranchised and naturalized. 
.braham, the root of the Jewish church, is 
9t beholden to thee; but thou art greatly 
liged to him, as the trustee of the covenant 
d the father of many nations. Therefore, 
thou boast, know (this word must be sup- 
ied to clear the sense) thou hearest not the 
ot but the root thee.” 2. “ Be not secure 
| &. 20): Be not high-minded, but fear. Be not 
_ too confident of your own strength and stand- 
tg.” A holy fear is an excellent preserva- 
against high-mindedness : happy is the 
that thus feareth always. We need not 
but God will be true to his word; all the 
mger 1s lest we be false to ours. Let us 
refore fear, Heb. iv.1. The church of 
me now boasts of a paten; of perpetual 


j 


re ie > . any Oh CHAP oer. 


Sia S, ce ee 


; The Gentiles warned 
preservation; but the apostle here, in his 
epistle to that church when she was in her in- 
fancy and integrity, enters an express caveat 
against that boast, and all claims of that 
kind.—Fear what? ‘“ Why fear lest thou 
commit a forfeiture as they have done, lest 
thou lose the privileges thou now enjoyest, as 
they have lost theirs.” The evils that befal 
others should be warnings to us. Go (saith 
God to Jerusalem Jer. vii. 12), and see what 
I did to Shiloh ; so now, let all the shurches 
of God go and see what he did to Jerusalem, 
and what is become of the day of their visita- 
tion, that we may hear and fear, and take 
heed of Jerusalem’s sin. The patent which 
churches have of their privileges is not for a 
certain term, nor entailed upon them and 
their heirs ; but it runs as long as they carry 
themselves well, and no longer. Consider, 
(1.) ‘* How they were broken off. It was not 
undeservedly, by an act of absolute sove- 
reignty and prerogative, but because of un- 
belief.” It seems, then, it is possible for 
churches that have long stood by faith to fall 
into such a state of infidelity as may be their 
tum. Their unbelief did not only provoke 
God to cut them off, but they did by this cut 
themselves off; it was not only the meri- 
torious, but the formal cause of their sepa- 
ration. ‘“* Now, thou art liable to the same 
infirmity and corruption that they fell by.’ 
Further observe, They were natural branches 
{v. 21), not only interested in Abiaham’s co- 
venant, but descending from Abraham’s loins, 
and so born upon the premises, and thence 
had a kind of tenant-right: yet, when they 
sunk into unbelief, God did not spare them. 
Prescription, long usage, the faithfulness of 
their ancestors, would not secure them. It 
was in vain to plead, though they insisted 
much upon it, that they were Abraham’s 
seed, Matt. iii. 9; John viii. 33. It is true 
they were the husbandmen to whom the vine- 
yard was first let out; but, when they for- 
feited it, it was justly taken from them, Matt. 
xxi. 41, 43. Thisis called here severity, v. 22. 
God laid righteousness to the line and judg- 
ment to the plummet, and dealt with them 
according to their sins. Severity is a word 
that sounds harshly ; and I do not remember 
that it is any where else in scripture ascribed 
to God; and it is here applied to the un- 
ehurching of the Jews. God is most severe 
towards those that have been in profession 
nearest to him, if they rebel against him, 
Amos iii. 2. Patience and privileges abused 
turn to the greatest wrath. Of all judgments, 
spiritual judgments are the sorest; for of 
these he is here speaking, v. 8. (2.) “ How 
thou standest, thou that art engrafted in.” 
He speaks to the Gentile churches in general, 
though perhaps tacitly reflecting on some 
particular person, who might have expressed 
some such pride and triumph in the Jews 
rejection. “Consider then,”’ [1.] ‘“ By what 
means thou standest: By faith, which is a 
depending grace, and fetches in strength 


‘ 
: 


7 


The future conversion of the Jews. 


from heaven. Thou dost not stand in any 
strength of thy own, of which thou mightest 
be confident :; thou art no more than the free 
grace of God makes thee, and his grace is his 
own, which he gives or withholds at pleasure. 
That which ruined them was unbelief, and by 
faith thou standest ; therefore thou hast no 
faster hold than they had, thou standest on 
no firmer foundation than they did.” [2.] 
“<< On what terms (v. 22): Towards thee good- 
ness, if thou continue in his goodness, that is, 
continue in a dependence upon and com- 
pliance with the free grace of God, the want 
of which it was that ruined the Jews—if thou 
be careful to keep up thine interest in the 
divine favour, by being continually careful to 
please God and fearful of offending him.” 
The sum of our duty, the condition of our 
happiness, is to keep ourselves in the love 
of God, Fear the Lord and his goodness. 
Hos. iii. 5. 

Ill. Another thing that qualifies this doc- 
trine of the Jews’ rejection is that, though for 
the present they are cast off, yet the rejection 
is not final; but, when the fulness of time is 
come, they will be taken in again, They are 
not cast off for ever, but mercy is remembered 
in the midst of wrath. Let us observe, 

1. How this conversion of the Jews is here 
described. (1.) It is said to be their fulness 
w. 12), that is, the addition of them to the 
church, the filling up again of that place 
which became vacant by their rejection. This 
would be the enriching of the world (that is, 
the church in the world) with a great deal of 
light and strength and beauty. (2.) It is 


called the receiving of them. The conversion 


of a soul is the receiving of that soul, so the 


conversion of anation. ‘They shall be received | 
into favour, into the church, into the love of, 
Christ, whose arms are stretched out for the 


receiving of all those that will come to him 
And this will be as life from the dead—so 
strange and surprising, and yet withal so 
welcome and acceptable. ‘The conversion of 
the Jews will brmg great joy to the church. 
See Luke xv. 32, He was dead, and is alive ; 
and therefore 2¢ was meet we should make 
merry and be glad. (3.) It is called the 
grafting of them in again (v. 23), into the 
ehurch, from which they had been broken 
off. That which is grafted in receives sap 
and virtue from the root; so does a soul that 
is truly grafted into the \chureh receive life, 
and strength, and grace from Christ the 

uickening root. They shall be grafted into 
their own olive-tree (v. 24); that is, into the 
church of which they had formerly been the 
most eminent and conspicuous members, to 
retrieve those privileges of visible church- 
membership which they had so long enjoyed, 
but have now sinned away and forfeited by 
their unbelief. (4.) It is called the saving of 
all Israel, v.26. ‘True conversion may well 
ve called salvation; it is salvation begun. 
See Acts ii. 47. ‘The adding of them to the 
thurch is the saving of thein: rode swZamev- 


ROMANS 


ovc, in the present tense, a 
conversion-work goes on, — 
goes on. Be Mes”. 
2. What it is grounded upon, and wi 
reason we have to look for it. eee 
(1.) Because of the holiness of the fir 
fruits and the root, v. 16. Some by the firs 
fruits understand those of the Jews that were 
already converted to the faith of Christ an 
received into the church, who were as the 
first-fruits dedicated to God, as earnests of z 
more plentiful and sanctified harvest. A 
beginning promises a good ending. 
may we not suppose that others may 
savingly wrought upon as well as those 
are already brought in? Others by the fi 
fruits understand the same with the roo! 
namely, the patriarchs, Abraham, Isaac, an¢ 
Jacob, from whom the Jews descended, ar 
with whom, as the prime trustees, the cove 
nant was deposited: and so they were fhi 
root of the Jews, not only as a people, b 
asachurch. Now, if they were holy, whiel 
is not meant so much of inherent as of fede 
ral holiness—if they were in the church an 
in the covenant—then we have reason 1 
conclude that God hath a kindness’ for thi 
lump—the body of that people; and for th 
branches—the particular members of it. Th 
Jews are in a sense a holy nation (Exod 
xix. 6), being descended from holy parents 
Now it cannot be imagined that such a holy 
nation should be totally and finally cast of 
This proves that the seed of believers, 
such, are within the pale of the visible church 
and within the verge of the covenani 
they do, by their unbelief, throw them 
out ; for, if the root be holy, so are the branche 
Though real qualifications are not propa 
gated, yet relative privileges are. Though 
wise man does not beget a wise man, yet 
free man begets a free man. ough gr 
does not run in the b a external 
leges do (till they are forfeited), even to” 
thousand generations. Look how they ® 
answer it another day that cut off the en 
by turning the seed of the faithful out of th 
church, and so not allowing the blessin 
Abraham to come upon the Gentiles 
Jewish branches are reckoned holy, becau 
the root was so. This is expressed moi 
plainly (v. 28) : "They are beloved for the 
thers’ sakes. In this love to the fath 
first. foundation of their church-ste 
laid (Deut. iv. 37): Because he loved & 
thers, therefore he chose their seed af en 
And the same love would revive their privi 
leges, for still the ancient loving-kindness 
remembered ; they are beloved for the fi ther a 
sakes. Jt is God’s usual method of grace. 
Kindness to the children for the father 
sake is therefore called the kindness © 
2 Sam. ix. 3,7. Though, as conce 
gospel Sein in the ot ae dispe 
of it), they are enemies to it 
that is, for the sake of the Guntites, a ail 
whom they have such an antipathy; 


7 


7 
pana 


ee Set Nea et 


+ 
mS 


ea 


Pe ee 
ie 


Tevlee 


ay i i 4 
; te. pt 

n God’s time-shall. come, this will wear off, 
God’s love to: their fathers will be re- 
“membered. See a promise that points at 
this, Lev. xxvi. 42. The iniquity of the fa- 
thers is visited but to the third and fourth 
generation; but there is mercy kept for thou- 
sands, Many fare the better for the sake of 
_ their godly ancestors. It is upon this ac- 
count that the church is called their own 
olive-tree. Long it had been their own pe- 
~culiar, which is. some encouragement. to us 
_ to hope that there may be'room for them in 
it again, for old acquaintance-sake. That 
_ which hath been may be again.. Though par- 
ticular persons and generations wear off in 
unbelief, yet there having been a national 
‘church-membership, though for the present 
suspended, we may expect that it will be re- 
 vived. ; 

_ (2.) Because of the power of God (v. 23): 
God is able to graft them in again. 'The con- 
_ version of souls is a work of almighty power; 
and when they seem most hardened, and 
blinded, and obstinate, our comfort is that 
Ged is able to work a change, able to graft 
those in that have been long cast out and 
' withered. When the house is kept by the 
“strong man armed, with all his force, yet 
God is stronger than he, and is able to dis- 
‘possess him. The condition of their restora- 


e power that raised up Christ from the 
dead, Eph. i. 19,20. Otherwise, can these 
dry bones live? 

_ (3.) Because of the grace of God manifested 
| to the Gentiles. Those that have themselves 
| experienced the grace of God, preventing, 
‘distinguishing grace, may thence take en- 
couragement to: hope well concerning others. 

' 7 his is his argument (v. 24): “If thou wast 
ed into a good olive,, that. was wild by. 

pune, much: more-shall these that were the 
ural branches, and may therefore be pre- 
med somewhat nearer tothe divine accept- 
ce.” This isa suggestion very proper to 
check the insolence of those Gentile Chris- 
fians that looked with disdain and triumph 
on the condition of the rejected Jews, and 
| trampled upon them; as if he had said, 
“Their condition, bad as it is, is not so bad 
as yours: was before your conversion; and 
| therefore why may it not be made as good 
oursis?” This is his argument (v. 30, 
As you in times past have not, &c. It is 
od for those that have found mercy with 
od to be often thinking what they were-in 
past, and how they obtained that mercy. 
would help to soften our censures. of 
e that still continue in unbelief, and 
ken our prayers for them. He argues 
her from the occasion of the Gentiles’ 
i, that is, the unbelief of the Jews; thence 
‘took rise: “ You have obtained mercy 


Hap. 


ae eee ee ia?) oe eee 


The future conversion. of the Jews. 


through their unbelief ; much more shall they 
obtain mercy thro your mercy: If the 
putting out of their candle was. the lighting 
of yours, by that power of God which brings 
good out of evil, much more shall the con- 
tinued light of your candle, when God’s time 
shall come, beameans of lighting theirsagain.” 
“« That through your mercy they might obtain 
mercy, that is, that they may, be beholden to 
you, as you have beemto them.” He takes 
it for granted that the believing Gentiles 
would do their utmost endeavour to work 
upon the Jews—that, when God had per- 
suaded Japhet, Japhet would be labouring te 
persuade Shem, ‘True grace hates monopo- 
lies. Those that have found mercy them- 
selves should endeavour that through. their 
mercy others also may obtain mercy. 
(4.) Because of the promises and prophe- 
cies of the Old Testament, which point at 
this. de quotes a very remarkable one, v 
26, from Isa. lix. 20,21. Where we may 
observe, [1.] The coming of Christ promised: 
There shall come out of Zion. the deliverer- 
Jesus Christ is the great deliverer, which sup- 
poses mankind in a state of misery and dan- 
ger. In Isaiah it is, the Redeemer shall come 
to Zion. There he is. called the Redeemer; 
here the deliverer; he delivers in a way of 
redemption, by a price. There he is said to 
come to Zion, because when, the prophet pro- 
phesied: he was yet to-come into the world, 
and. Zion was his first head-quarters. Thither 
he came; there he took up his residence: but, 
when the apostle wrote this, he had come, he 
had been in Zion; and he is speaking of the 
fruits of his appearing, which. shall come out 
of Zion; thence, as from the spring, issued 
forth those streams of living water which 1n 
the everlasting gospel watered, the nations. 
Out of Zion went forth. the law, Isa. ii. 3- 
Compare Luke xxiv. 47. [2.] The end 
and purpose of this coming: He shail 
turn away ungodliness from Jacob. Christ’s 
errand imto, the world was to turn away 
ungodliness, to turn away the guilt by 
the purchase of pardoning mercy, and to turn 
away the: power by the pouring out of re- 
newing grace; to save. his. people from their 
sins (Matt. i. 21), to, separate between us and 
our sins, that iniquity might not be our ruin, 
and that it. might not.be our ruler. LEspe- 
cially, to turn it. away from Jacob, which is 
that for the sake of which he quotes the text, 
as a proof of the great kindness God intended 
for the seed of Jacob. What greater kindness 
could. he do them than to turn away ungodli- 
ness from them, to take away that which comes 
between them, and all happiness, take away 
sin, and. then make way for all good? This 
1s the blessing that Christ was sent to bestow 
upon the world, and to.tender it to the Jews 
in the first place,(Acts, iii. 26), to turn people 
from tlteir iniquities.. In Isaiah it is, The Re- 
deemer shall. come to Zion, and. unto: those that 
turn from transgression in Jacob, which shows 
who in Zion were to have a share in and te 


=e? 
Siolk 


‘The future conversion of the Jews. 


reap benefit by the deliverance promised, 
those and those only that leave their sins an4 
turn to God; to them Christ comes as a Re- 
deemer, but as an avenger to those that per- 
sist in impenitence. See Deut. xxx. 2, 3. 
Those that turn from sin will be owned as 
the true citizens of Zion (Eph. ii. 19), the 
right Jacob, Ps. xxiv. 4,6. Putting both 
these readings together, we learn that none 
have an interest in Christ but those that 
turn from their sins, nor can any turn 
from their sins but by the strength of the 
grace of Christ.—For this is my covenant with 
them—this, that the deliverer shall come to 
them—this, that my Spirit shall not depart 
from them, as it follows, Isa. lix. 21. God’s 
gracious intentions concerning Israel were 
made the matter of a covenant, which the God 
that cannot lie could not but be true and 
faithful to. They were the children of the 
covenant, Acts iii. 25. The apostle adds, 
When I shall take away their sins, which some 
think refers to Isa. xxvii. 9, or only to the 
foregoing words, to turn away ungodliness. 
Pardon of sin is laid as the foundation of all 
the blessings of the new covenant (Heb. viii. 
12): For I will be merciful. Now from all 
this he infers that certainly God had great 
mercy in store for that people, something an- 
swerable to the extent of these rich promises: 
and he proves his inference (v. 29) by this 
truth: For the>gifts and callings of God are 
without repentance. Repentance is sometimes 
taken fora change of mind, and so God never 
repents, for he is in one mind and who can 
turn him? Sometimes fora change of way, 
and that is here understood, intimating the 
constancy and unchangeableness of that love 
of God which is founded in election. Those 
gifts and callings are immutable; whom he 
so loves, he loves to the end. We find God 
repenting that he had given man a being 
‘Gen. vi. 6, It repented the Lord that he had 
made man), and repenting that he had=given 
a man honour and power (1 Sam. xv. 11, Jt 
repenteth me that I have set up Saul to be king); 
but we never find God repenting that he had 
given a man grace, or effectually called him ; 
those gifts and callings arewithout repentance. 

3. ‘The time and extent of this conversion, 
when and where it is to be expected. It is 
called a mystery (v. 25), that which was not 
obvious, and which one would not expect 
upon the view of the present state of that 
people, who appeared generally so obstinate 
against Christ and Christianity that it was a 
riddle to talk of their unanimous conversion. 
The conversion of the Gentiles is called a 
mystery, Eph. iii. 3, 6,9. The case of the 
rejected Jews seemed as bad now as that of 
the Gentiles had been. The work of conver- 
sion was carried on in a mystery. Now he 
would have them know so much of this mys- 
tery as to keep them humble: lest you be wise 
in your own conceit, that is, lest you be somuch 
puffed up with your churcl-membership, and 
trample upon the Jews. Ignorance is the 


PS et SO eee 


ROMANS... ee 


state: Blindness, in part, is happeneo 

v. 25. Here is something to qualify it, 
it is but in part; there is a remnant that 
the things which belong to their p 
though part, the far greater part, are in blind— 
ness, v. 7,8. To the same purport, (v. 32): 
God has concluded them all in unbelief, shut 
them up as in a prison, given them over to 
their own hearts’ lusts. Shutting up is some- 
times put for conviction, as Gal. iii. 22. They 
all stand before God convicted of unbelief 
They would not believe. ‘* Why then,” s 
God, “you shall not.” They peremp 
refused to submit to Christ and his govern- 
ment, which refusal of theirs was, as it wei 
entered upon record in the court of heaven, 
and was conclusive against them. (2.) When 
this blessed change should be: when the 
Sulness of the Gentiles shall come in, when the 
gospel has had its intended success, and made 
its progress in the Gentile world ; compare py 
12. The Jews shall continue in blindness_ 
till God hath performed his whole work 
among the Gentiles, and then their turn will 
come next to be remembered. ‘This was the 
purpose and ordination of God, for wise an 
holy ends; things should not be ripe for the 
Jews’ conversion till the church was re- 
plenished with the Gentiles, that it might ap- 
pear that God’s taking them again was not 
because he had need of them, but of his own 
free grace. (3.) The extent of it: All Israe 
shall be saved, v. 26. He will have mercy upon 
all, v. 32. Notevery individual person, but thi 
body of the people. Not that ever they shoul 
be restored to their covenant of peculie 
again, to have their priesthood, and tem 
and ceremonies again (an end is put tovall thoss 
things); but they should be brought to be 
lieve in Christ the true Messiah whom th 
crucified, and be incorporated in the Chris- 
tian church, and become one sheep-fold with 
the Gentiles under Christ the great Shepherd 
But the question is concerning the a 
plishment of all this. [1.] Some think 
done already, when before, and in, and 
the destruction of Jerusalem by the Ro 
multitudes of the Jews were convinced 6 
their infidelity, and turned Christians; s 
many that, considering how many millions 0 
them were cut off in the destruction, we ma 
reasonably conclude that of those who sui 
vived the greater part were Christians, an 
embodied in the Christian church, and it 
a very inconsiderable number that pei 
obstinately. For many ages Judea h 
other. Christian provinces, their minis 
and churches, and a face of religion. ; 
most of this work, they suppose, was ¢ 
towards the close of the ministry of t 
tles, when the Gentiles had generally ¢ 
in. ([2.] Others think that it is yet to 
its accomplishment towards the end 
world—that those Jews which yet wor 


a) Oe ee 


tions by their names, customs, and religion, 
_and are very numerous, especially in the Le- 
vant parts, shall, by the working of the Spi- 
rit with the word, be convinced of their sin, 
and brought generally to embrace the Chris- 
tian faith, and to join in with the Christian 
churches, which will contribute much to their 
strength and beauty. Alas! who shall live 
when God doeth this? 

_ $3 O the depth of the riches both 
_ of the wisdom and knowledge of God ! 
how unsearchable are his judgments, 
and his ways past finding out! 34 
_ For who hath known the mind of the 
Lord? or who hath been his counsel- 


‘lor? 35 Or who hath first given to 


him, and it shall be recompensed unto 
him again? 36 For of him, and 
through him, and to him, are all 
things: to whom be glory for ever. 
Amen. 

_ The apostle having insisted so largely, 
through the greatest part of this chapter, 
upon reconciling the rejection of the Jews 
_ with the divine goodness, he concludes here 
with the acknowledgment and*admiration of 
the divine wisdom and sovereignty in all this. 
Here the apostle does with great affection 
and awe adore, 

I. The secrecy of the divine counsels: O 
the depth! in these proceedings towards the 
Jews and Gentiles ; or, in general, the whole 
‘mystery of the gospel, which we cannot fully 
omprehend.—The riches of the wisdom and 
knowledge of God, the abundant instances of 
his wisdom and knowledge in contriving 
and carrying on the work of our redemption 
by Christ, a depth which the angels pry into, 
1 Pet. i. 12. Much more may it puzzle any 
| human understanding to give an account of 
| the methods, and reasons, and designs, and 
| compass of it. Paul was as well acquainted 
ith the mysteries of the kingdom of God 
ever any mere man was; and yet he con- 
es himself at a loss in the contemplation, 
, despairing to find the bottom, he hum- 
sits down at the brink, and adores the 
epth. ‘Those that know most in this state 
imperfection cannot but be most sensible 
their own weakness and short-sightedness, 
that after all their researches, and all 
attainments in those researches, while 
are here they cannot order their speech 
reason of darkness. Praise is silent to 
, Ps. lxv. 1.—The depth of the riches. 
’s riches of all kinds are shallow, you 
soon see the bottom; but God’s riches 
deep (Ps. xxxvi. 6): Thy judgments are a 
it deep. ‘There 1s not only depth in the 
e counsels, but riches too, which denotes 
abundance of that which is precious and 
iable, so complete. are the dimensions of 
e divine counsels ; they have not only depth 


| 
j 


Me ee oe 

ee sy ‘The devine sovereignt;, 
and height, but breadth and length (Eph. iii. 
18), and that passing knowledge, 9. 19.— 
Riches of the wisdom and knowledge of God. 
His seeing all things by one clear, and cer- 
tain, and infallible view—all things that are, 
or ever were, or ever shall be,—that all is 
naked and open before him: there is his 
knowledge. His ruling and ordering all 
things, directing and disposing them tohis 
own glory, and bringing about his own 
purposes and counsels in all; this is his 
wisdom. And the vast extent of both these 
is such a depth as is past our fathoming, and 
we may soon lose ourselves in the contem- 
plation of them. Such knowledge is too won- 
derful for me, Ps. exxxix.6. Compare v. 17, 
18.—How unsearchable are his judgments ! 
that is, his counsels and purposes: and his 
ways, that is, the execution of these counsels. 
and purposes. We know not what he de- 
signs. When the wheels are set in motion, 
and Providence has begun to work, yet we 
know not what he has in view; it is past 
finding out. This does not only overturn all 
our positive conclusions about the divine 
counsels, but it also checks all our curious 
enquiries. Secret things belong not to us, 
Deut. xxix. 29. God’s way is in the sea, Ps. 
Ixxvii. 19. Compare Job xxiii. 8, 9; Ps. 
xevii. 2. What he does we know not now, 
John xiii. 7. We cannot give a reason of 
God’s proceedings, nor by searching find 
out God. See Job v. 9; ix.10. The judg- 
ments of his mouth, and the way of our duty, 
blessed be God, are plain and easy, it is a 
high-way; but the judgments of his hands, 
and the ways of his providence, are dark and 
mysterious, which therefore we must not pry 
into, but silently adore and acquiesce in. 
The apostle speaks this especially with re- 
ference to that strange turn, the casting oif 
of the Jews and the entertainment of the 
Gentiles, with a purpose to take in the Jews 
again in due time; these were strange pro- 
ceedings, the choosing of some, the refusing 
of others, and neither according to the pro- 
babilities. of human conjecture. Even so, 
Father, because it seemed good in thine eyes. 
These are methods unaccountable, concerning 
which we must say, O the depth !— Past jind- 
ing out, ave€tyviacro.—cannot be traced. God 
leaves no prints nor footsteps behind him, 
does not make a path to shine after him; 
but his paths of providence are new every 
morning. He does not go the same way so 
often as to make a track of it. How little a 
portion is heard of him! Job xxvi. 14. It 
follows (v. 34), For who hath known the mind 
of the Lord? Is there any creature made of 
his cabinet-council, or laid, as Christ was, in 
the bosom of the Father? Is there any to 
whom he has imparted his counsels, or that 
4s able, upon the view of his providences, tu 
know the way that he takes? Thereis so vast 
adistance and disproportion between God and 
man, between the Creator and the creature, as 
for ever excludes the thought of such an inti- 


ie a I~ ea”. Yo ae 


The divine sovereignty. 


macy and familiarity. The apostle makes | 
tne same challenge (1 Cor. ii. 16): For who ; 
hath known the mind of the Lord? And yet | 


tnere he adds, But we havethe mind of Christ, 
which intimates that through Christ. true 
believers, who have his Spirit, know so much 
of the mind of God as is necessary to their 
happiness. He that knew the mind of 
the Lord has declared him, John i. 18. 
And so, though we know not the mind of 
the Lord, yet, if we have the mind of Christ, 
we have enough. The secret of the Lord is 
with thase that fear him, Ps. xxv. 14. Shall 
I hide from Abraham: the thing which I do? 
See John xv. 15.—Or who has been his coun- 
sellor ? He needs no counsellor, for he is 
infinitely wise; nor is any creature capable 
of being his counsellor; this would be like 
lighting a candle to the sun. This seems to 
refer to that scripture (Isa. xl. 13, 14), Who 
hath directed the Spirit of the Lord, or, being 
his counsellor, hath taught him? With whom 
teok he counsel? &c. It is the substance of | 
God’s challenge to Job concerning the work 

of creation (Job xxxviii.), and is applicable 

to all the methods of his providence. It is 

nonsense for any man to prescribe to Ged, 

or to teach him how to govern'the world. 

II. The sovereignty of the divine counsels. 
In all these things God acts as a free agent, 
does what he will, because he will, and gives 
not account of any of his matters (Job xxiii. 
13; xxxili. 13), and yet there is no unngh- 
teousness with him. ‘To clear which, 

1. He challenges any to prove God a debtor 
to him (wv. 35): Who hath first given to-him? 
Who is thereof all the creatures that can prove 
God is beholden to him? Whatever we do 
for him, or devote to him, it must be with 
that acknowledgment, which is for ever a 
bar to such demands (1 Chron. xxix. 14): 
Of thine own we have given thee. All the 
duties we can perform are not requitals, but 
rather restitutions. If any can prove that 
God is his debtor, the apostle here stands 
bound for the payment, and proclaims, in! 
God’s name, that payment is ready: It shall 
be recompensed to liam again. It 1s certain 
God will let nobody lose by him; but never 
any one yet durst make a demand of this 
kind, or attempt to prove it. . This is here 
suggested, (1.) To silence. the clamours of 
the Jews. When God took away their visible 
church-privileges from them, he did but take 
his own: and may he not do what he will 
with his own—give or withhold his grace 
where and when he pleases? (2.) To si- 
lence the insultings of the Gentiles. When 
God sent the gospel among them, and gave 
so many of them grace and wisdom to accept 
of it, it was not because he owed them so 
much favour, or that they could challenge it 
as'a debt, but of his own goodjpleasure. 

2. He resolves all into, the sovereignty. of 
God (wv. 36): For of him, and through him, and 
to him, are all things, that is, God is all in all. 
All. things in heaven and earth (especially 


those things which. 
the erg DeLong 
him by way of creation; t ¢ 
of providential influence, that, they may 
to him in their final tendene i ¢ 
God as the spring and: in of al 
through Christ, God-man, asthe conveya 
to God as the ultimate end. These thre 
include, in general, all God’s causal 
to his creatures: of him as the first effie 
cause, through him as the supreme dire 
cause, to him as the ultimate final cause ; 
the Lord hath made all for himself, Rey. iv. 
11. If all be of him and through him, the 

is all the reason in the world that all should 
be to him and for him. It is a necessary 
circulation ; if the rivers receive their wate 
from the sea, they return them to the 
again, Eccl. i. 7. To do all to the glory of 
God is to make a virtue of necessity; for all 
shall in the end be: to him, whether we will 
or no. And so he concludes with a short 
doxology: To whom be glory for ever, Amen 
God’s universal agency as the first cause, the 
sovereign ruler, and the last end, ought t 
be the matter of our adoration. Thus all hi: 
works do praise him objectively; but | 
saints do bless him actively; they, hand tha 
praise to him, which all, the creatures de 
minister matter for, Ps, exlv. 10.. Paul he 
been discoursing at large of the counsels of 
God concerning man, sifting the point with 


hs, 
a 


=” aa 


a great deal of accuracy; but, after all, h 
concludes with the acknowledgment of the 
divine sovereignty, as that, into which a 

these things must, be ultimately resolved 

and in which alone the mind. can safely and 
sweetly rest. This is, if not the s 
way, yet the Christian way, of dispute 
Whatever are the premises, lét God’s. 
be the conclusion; especially when we. 


to talk of the divine counsels and actin 
is best for us to turn our argumen 
awful and serious adorations. The glo 
saints, that see furthest into these mysteries 
never dispute, but praise to eternity. 
CHAP. XIL, 


The apostle, having at large cleared and confirmed the 
fundamental doctrines of Christianity, comes in the next 
to press the principal duties. We mistake our: religio if 
look upon it only as a system of notions and a guide to spec 
lation No, it is a practical religion, that tends-te the ri 
ordering of the conversation, It is designed not only 
our judgments, but to reform our hearts and liyes. F 
method of the apostle’s writing in this, as in some other of 
epistles (as from the management of the principal ninist rs 
state in Christ’s kingdom) the stewards of the myst of Gi 
may take direction how to divide the word of truth’: r 
duty abstracted from privilege, nor privilege, abs ff 
duty ; but let both go together, with a complicated 
will greatly promote and befriend each)others, The 
drawn from the privileges, by way of inference. The foundat 
of Christian practice must be laid in Christian: 
faith. We must first understand: how we: receive ©) 
the Lord, and then we shall knowthe better how to wa 
There is a great dea) of duty prescribed in this chay Th 
exhortations are short and pithy, brie y, quaseeng rare 
good, and what the Lord our God in Christ requires : 
an abridgment of the Christian d:rectory, an excellent/coll: 
of rules for the. right ordering of the conversation. 
the gospel. It is joined to the foregoing discourse 
“therefore” It is the practical application of do 
that 1s the life of preaching, He had been discours’ 
of justification by faith. and of the riches 
pledges and 2ssurances weihave of the glory-that 
vealed, Hence carnal libertines would be apt to infer, 
fore we may live as we fist, and walkin thewar of © ea! 
and the sight of oureyes:? No this-does. not follow; thief 


270 es 


{ifiee ie a-faith ithat *€ works by love ” And there is no 
fr way to heaven bet the way of holiness and obedience. 
erefore what God hath joined together let no mau put asun- 
der. The particular exhortations of this chapter are reducible 
_ to the three principal heads of Christian duty : our duty to God, 
to ourselves, andito our brother. The grace of God teaches us, 
in general, to live “ godly, soberly, and righteously ;” and to 
deny all that which is contrary hereunto. Now this chapter will 

giv us to understand what godliness, sobriety, and righteous- 
mess, are, though somewhat intermixed, 


| ‘BESEECH you therefore, bre- 
E. thren, by the mercies of God, 
that ye present your bodies a living 
sacrifice, holy, acceptable unto God, 
which is your reasonable service. 2 
_ And be not conformed to this world : 
but be ye transformed by the re- 
newing of your mind, that ye may 
prove what is that good, and accept- 
‘able, and ‘perfect, will of God. 3 
For I say, through the grace given 
mto me, to every man that is among 
u, not to think of himself more 
chly than he ought to think; but 
think soberly, according as God 
th dealt to every man the measure 
faith. 4 For as we have many 
nembers in one body, and all mem- 
bers have not the same office: 5 
So we, being many, are one body 
in Christ, and every one members 
one of another. 6 Having then 
fis differing according to the grace 
that. is given to us, whether pro- 
phecy, let ws prophesy according to 
the proportion of faith; 7 Or mi- 
stry, let us wait on our minister- 
*: or he that teacheth, on teach- 
; 8 Or he that exhorteth, on 
ortation: he that giveth, vet him 
it with simplicity ; he that ruleth, 
with diligence; he that showeth 
ercy, with cheerfulness. 9 Let 
love be without dissimulation. Ab- 


aat which is good. 10 Be kindly 
fectioned one to another with bro- 
erly love; in honour preferring 
e another; 11 Not slothful in 
siness ; fervent in spirit; serving 
Lord ; 
ient in tribulation; continuing 
ant in prayer; 13 Distributing 
to the necessity of saints; given to 
ospitality. 14 Bless them which 
secute you: bless, and curse not. 

Rejoice with them that do re- 
ice, and weep with ‘them that weep. 
Be of the same mind one toward 


12 Rejoicing in hope ; 


pe, SEN RD it sah ae cs FCAPS Pe 


CHAP. XIT. 
‘another. Mind not high things, but 


Consecration to God, 


condescend to men of low estate. 
Be not wise in your own conceits. 
17 Recompense to no man evil for 
evil. Provide things honest in the 
sight of all men. 18 If it be pos- 
sible, as much as lieth in you, live 
peaceably with all men. 19 Dearly 
beloved, avenge not yourselves, but 
rather give place unto wrath : for it is 
written, Vengeance zs mine ; I will re- 
pay, saith the Lord. 20 Therefore if 
thine enemy hunger, feed him ; if he 
thirst, give him drink: for in so domg 
thou shalt heap coals of fire on his 
head. 21 Be not overcome of evil, 
but overcome evil with good. 


‘We may observe here, according to the 
scheme mentioned in the contents, the 
apostle’s exhortations, 

I. Concerning our duty to God, We see 
what is godliness. 

1. It is to’surrender ourselves to God, and. 
so to lay a good foundation. We must frst 
give our own. selves unto the Lord, 2 Cor. 
vili.5. This is here pressed as the spring of 
all duty and obedience, v. 1,2. Man consists 
of body and soul, ‘Gen. it. 7; Eccl. xii. 7. 

(1.) The body must be presented’ to him, 
v. 1. The-body is for the Lord, and the Lord 
for the body, 1 Cor. vi. 13, 14. The exhorta- 
tion is here introduced very pathetically: J 
beseech you, brethren. ‘Though he was a 
great apostle, yet he calls the meanest Chris- 
tians brethren, a term of affection and con- 
cern. He uses entreaty; this is the gospel 
way: As though God did beseech you by us, 
2 Cor. v.20. Though he might with autho- 
rity command, yet for love’s sake he rather 
beseeches, Philem. v. 8, 9. The poor useth 
entreaty, Prov. xviii. 23. This is to msinuate 
the exhortation, that it might come with the 
more pleasing power. Many are sooner 
wrought upon if they be accosted kindly, are 
more easily led than driven. Now observe, 

{1.] The duty pressed—to present our 
bodies a living sacrifice, alluding to the sacri- 
fices under the law, which were presented or 
set before God at the altar, ready to be 
offered to him. Your bodies—your whole 
selves; so expressed because under the law 
the bodies of beasts were offered in sacrifice, 
1 Cor. vi. 20. Our bodies and spirits are 
intended. The offering was sacrificed by the 
priest, but presented by the offerer, who 
transferred to God all his right, title, and in-. 
terest in it, by laying his hand on the heaa 
of it. Sacrifice is here taken for whatsoever 
is by God’s own appointment dedicated to 
himself; see 1 Pet. ii. 5. We are temple, 
priest, and sacrifice, as Christ was in his pe- 
culiar sacrificmg. There were sacrifices of 
atonement ana sacrifices of acknowiedgment. 


» 


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F 


pe re ie 


~ 


SF 


Sensecration to God. 


Christ, who was once offered to bear the sins 
of many, is the only sacrifice of atonement ; 
but our persons and performances, tendered 
to God through Christ our priest, are as 
sacrifices of acknowledgment to the honour 
of God. Presenting them denotes a volun- 
tary act, done by virtue of that absolute de- 
spotic power which the will has over the body 
and all the members of it. It must be a 
free-will offering. Your bodies; not your 
beasts. ‘Those legal offerings, as they had 
their power from Christ, so they had their 
period in Christ. The presenting of the 
‘body to God implies not only the avoiding of 
the sins that are committed with or against 
the body, but the using of the body as a ser- 
vant of the soul in the service of God. It is 
to glorify God with our bodies (1 Cor. vi. 20), 
to engage our bodies in the duties of imme- 
diate worship, and in a diligent attendance 
to our particular callings, and be willing to 
suffer for God with our bodies, when we are 
called to it. it is to yield the members of 
our bodies as instruments of righteousness, 
ch. vi. 13.. Though bodily exercise alone 
profits little, yet in its place it is a proof and 


‘product of the dedication of our souls to 


God. First, Present them a living sacrifice ; 
not killed, as the sacrifices under the law. 
A Christian makes his body a sacrifice to 
God, though he does not give it to be burned. 
A body sincerely devoted to God is a living 
sacrifices A living sacrifice, by way of allu- 
sion—that which was dead of itself might 
not be eaten, much less sacrificed, Deut. 
xiv. 21; and by way of opposition—‘‘ The 
sacrifice was to be slain, but you may be 
sacrificed, and yet live on”—an unbloody 
sacrifice. The barbarous heathen sacrificed 
their children to their idol-gods, not living, 
but slain sacrifices: but God will have mercy, 
and not such sacrifice, though life is forfeited 
to him. A living sacrifice, that is, inspired 
with the spiritual life of the soul. It is 
Christ living in the soul by faith that makes 
the body a living sacrifice, Gal. ii.20. Holy 
love kindles the sacrifices, puts life into the 
duties; see ch. vi. 13. Alive, that is, to 
God, v.11. Secondly, They must be holy. 
There is a relative holiness in every sacrifice, 
as dedicated to God. But, besides this, 
there must be that real holiness which con- 
sists in an entire rectitude of heart and life, 
by which we are conformed in both to the 
nature and will of God: even our bodies 
must not be made the instruments of sin and 
uncleanness, but set apart for God, and put 
to holy uses, as the vessels of the tabernacle 
were holy, being devoted to God’s service. 
It is the soul that is the proper subject of 
holiness; but a sanctified soul communicates 
a holiness to the body it actuates and ani- 
mates. ‘hat is holy which is according to 
the will of God; when the bodily actions are 
so, the body is holy. They are the temples 
y the Hoiy Ghost, 1 Cor. vi.19. Possess the 
cdy in sanctification, 1 Thess. iv. 4, 5. 


ROMANS... 2° ee 


= 


(2.] The arguments to 
are three :—First, Consi 
God: I beseech you by the mercie 
An affectionate obtestation, and which 
melt us into acompliance: dia roy 
vod Gov. ‘This is an argument most 
cogent. There is the mercy that is in Go 
and the mercy that is from God—mercy i 
the spring and mercy in the streams: bo 
are included here; but especially gos 
mercies (mentioned ch. xi.), the transferring 
of what the Jews forfeited and lost by thei 
unbelief unto us Gentiles (Eph. iii. 4—6) 
the sure mercies of David, Isa.lvy.3. Godis 
a merciful God, therefore let us present ou 
bodies to him; he will be sure to use then 
kindly, and knows how to consider th 
frames of them, for he is of infinite compa 
sion. We receive from him every day thi 
fruits of his mercy, particularly mercy to 01 
bodies: he made them, he maintains them 
he bought them, he has put a great digni 
upon them. It is of the Lord’s mercies tha 
we are not consumed, that our souls are hel 
in life; and the greatest mercy of all is the 
Christ hath made rot his body only, but hi 
soul, an offering for sin, that he gave himsel 
for us and gives himself to us. Now surel 
we cannot but be studying what we sh 
render to the Lord for all this. And whe 
shall we render? Let us render ourselves a 
an acknowledgment of all these favours 
we are, all we have, all we can do; and, aft 
all, it is but very poor returns for very ri 
receivings: and yet, because it is what ¥ 
have, Secondly, It is acceptable to God. Ti 
great end we should all labour after is to 
accepted of the Lord (2 Cor. v. 9), to ha 
him well-pleased with our persons and pei 
formances. Now these living sacrifices ; 
acceptable to God; while the sacrifices < 
the wicked, though fat and costly, are ¢ 
abomination to the Lord. It is God’s gre 
condescension that he will vouchsafe | 
accept of any thing in us; and we can desi 
no more to make us happy; and, if the pr 
senting of ourselves will but please him, ° 
may easily conclude that we cannot best 
ourselves better. Thirdly, It is our } 
able service. There is an act of reason ini 
for it is the soul that presents the 
Blind devotion, that has ignorance 
mother and nurse of it, is fit to be paid or 
to those dunghill-gods that have eyes ai 
see not. Our God must he served in t 
spirit and with the understanding. _ There 
all the reason in the world for it, and 
reason can possibly be produced 2 
Come now, and let us reason together, 
i. 18. God does not impose upon Us ai 
thing hard or unreasonable, but that wh 
is altogether agreeable to the princip! 
right reason. Tv Aoyeny Aarpeay 
your service according to the word ; so¥ 
be read. The word of God does not les 
out the body in holy worship, Th : 
only is acceptable to God which is ac 


worship, spiritual worship. That is a reason- 
able service which we are able and ready to 
"give a reason for, in which we understand 
ourselves. God deals with us as with ra- 
| tional creatures, and will have us so to deal 
| with him. Thus must the body be presented 
| 0 God. 

 (2.) The mind must be renewed for him. 
_ This is pressed (v. 2): “ Be you transformed 
by the renewing of your mind ; see to it that 
there be a saving change wrought in you, 
| and that it be carried on.” Conversion and 
~ sanctification are the renewing of the mind, 
a change not of the substance, but of the 
qualities of the soul. It is the same with 
making a new heart and a new spirit—new 
dispositions and inclinations, new sympa- 
_thies and antipathies; the understanding 
enlightened, the conscience softened, the 
‘thoughts rectified; the will bowed to the 
will of God, and the affections made spiri- 
| tual and heavenly: so that the man is not 
| what he was—old things are passed away, 
| all things are become new; he acts from 
mew principles, by new rules, with new de- 
mgns. The mind is the acting ruling part of 
us; so that the renewing of the mind is the 
| renewing of the whole man, for out of it are 
the issues of life, Prov. iv. 23. The progress 
of sanctification, dying to sin more and more 
| and living to righteousness more and more, 
is the carrying on of this renewing work, till 
it be perfected in glory. This is called the 
transforming of us; it is like putting on a 
new shape and figure. Merapopgove6:—Be 
you metamorphosed. ‘The transfiguration of 
Cnrist 1s expressed by this word (Matt. xvii. 
2), when he put on a heavenly glory, which 
made his face to shine like the sun; and the 
Same word is used 2 Cor. iii. 18, where we 
are said to be changed into the sam2 image 
from glory to glory. ‘This transformation is 
ere pressed as a duty; not that we can 
k such a change ourselves: we could as 
soon make a new world as make a new heart 
any power of our own; it is God’s work, 
mek. xi. 19; xxxvi. 26,27. But be you 
ansformed, that is, “ use the means which 
od hath appointed and ordained for it.” It 
od that turns us, and then we are turned; 
we must frame our doings to turn, Hos. 
“Lay your souls under the changing 
orming influences of the blessed Spirit; 
unto God for grace in the use of all the 
ms of grace.” Though the new man be 
ated of God, yet we must put it on (Eph. 
24), and be pressing forward towards per- 
tion. Now in this verse we may further 
serve, 

.] What is the great enemy to this re- 
wing, which we must avoid; and that is, 
formity to this world: Be not conformed 
this world. All the disciples and followers 
the Lord Jesus must be nonconformists 
this world. My ovoxnuarizes0e—Do not 
hion yourselves according to the world. 


| * 


tua 


Ss 


4. 


phase Oat Cn ee Fe aha ee 7 ae es. = = ass =) v 4 
z 4 wih F be ee a ki p : . 
: ss wei aay CHAP. XII. Duty towards God. 
ip: ~ ~ au gee ge | = nh = - 
written word. lt must be gospel] We must not conform to the things of the 


world; they are mutable, and the fashion of 
them is passing away. Do not conform 
either to the lusts of the fiesh or the lusts of 
the eye. We must not conform to the men 
of the world, of that world which lies in 
wickedness, not walk according to the course 
of this world (Eph. ii. 2); that is, we must 
not follow a multitude to do evil, Exod. 
xxiii. 2. If sinners entice us, we must not 
consent to them, but in our places witness 
against them. Nay, even in things indiffer- 
ent, and which are not in themselves sinful, 
we must so far not conform to the custom 
and way of the world as not to act by the 
world’s dictates as our chief rule, nor to aim 
at the world’s favours as our highest end. 
True Christianity consists much in a sober 
singularity. Yet we must take heed of the 
extreme of affected rudeness and morose- 
ness, which some run into. In civil things, 
the light of nature and the custom of na- 
tions are intended for our guidance; and 
the rule of the gospel in those cases is a rule 
of direction, not a rule of contrariety. 

[2.] What is the great effect of this re- 
newing, which we must labour after: That 
you may prove what ts that good, and accepta- 
ble, and perfect will of God. By the will of 
God here we are to understand his revealed 
will concerning our duty, what the Lord our 
God requires of us. This is the will of God 
m general, even our sanctification, that will 
which we pray may be done by us as it is 
done by the angels ; especially his will as it 
is revealed in the New Testament, where he 
hath in these last days spoken to us by his 
Son. First, The will of God is good, aad 
acceptable, and perfect ; three excellent pro- 
perties of a law. It is good (Mic. vi. 8); it 
is exactly consonant to the eternal reason of 
good and evil. It is good in itself. It is 
good for us. Some think the evangelical 
law is here called good, in distinction from 
the ceremonial law, which consisted of sta. 
tutes that were not good, Ezek. xx. 25. It is 
acceptable, it is pleasing to God; that and 
that only is so which is prescribed by him. 
The only way to attain his favour as the end 
is to conform to his will as the rule. It is 
perfect, to which nothing can be added. The 
revealed will of God is a sufficient rule of 


faith and practice, containing all things which 


tend to the perfection of the man of God, to 
furnish us thoroughly to every good work, 
2 Tim. iii. 16,17. Secondly, That it con- 
cerns Christians to prove what is that will of 
God which is good, and acceptable, and per- 
fect ; that is, to know it with judgment and 
approbation, to know it experimentally, to 
know the excellency of the will of God bv 
the experience of a conformity to it. It is 
to approve things that are excellent (Phil. i. 
10); it is Goxeua%ev (the same word that is 
used here) fo try things that differ, in doubt- 
ful cases readily to apprehend what the will 
of God is and to close in with it. It is to be 


fi 


= eS ey ee 


Duty towards ourselves. 


of auick understanding in the fear of the Lord, 

sa. xi. 3. Thirdly, That those are best able 
to prove what is the good, and acceptable, 
and perfect will of God, who are transformed 
by the renewing of their mind. A living 
privciple of grace is in the soul, as far as it 
prevails, an unbiassed unprejudiced judg- 
ment concerning the things of God. It dis- 
poses the soul to receive and entertain the 
~evelations of the divine will. The promise 
is (John vii. 17), Jf any man will do his will, 
he shall know of the doctrine. A good wit 
can dispute and distinguish about the will 
of God; while an honest, humble heart, that 
has spiritual senses exercised, and is de- 
livered into the mould of the word, loves it, 
and practises it, and has the relish and 
savour of it. Thus to be godly is to sur- 
render ourselves to God. 

2. When this is done, to serve him in all 
manner of gospel obedience. Some hints of 
this we have here (v. 11, 12), Serving the 
Lord. Wherefore do we present ourselves 
to him, but that we may serve him? Acts 
xxvil. 23, Whose I am; and then it follows, 
whom I serve. 'To be religious is to serve 
God. How? (1.) We must make a business 
of it, and not be slothful im that busimess. 
Not slothful in business. ‘There is the busi- 
ness of the world, that of our particular 
calling, in which we must not be slothful, 
1 Thess. iv.11. But thisseems to be meant 
of the business of serving the Lord, our 
Father’s business, Luke ii. 49. Those that 
would approve themselves Christians indeed 
must make religion their business—must 
choose it, and learn it, and give themselves 
to it ; they must love it, and employ them- 
selves in it, and abide by it, as their great 
and main business. And, having made it our 
business, we must not be slothful m it: not 
desire our own ease, and consult that, when 
it comes in competition with our duty. We 
must not drive on slowly in religion. ‘Sloth- 
ful servants will be reckoned with as wicked 
servants. (2.) We must be fervent in spirit, 
serving the Lord. ‘God must be served with 
the spirit (ch. i. 9; Johniv. 24), under the 
influences of the Holy Spirit. Whatever we 
do in religion itis pleasing to God no further 
than it is done with our‘spirits wrought upon 
by the Spirit of God. And there must be 
fervency in the spirit—a holy zeal, and 
warmth, and ardency of affection in all we 
do, as those that love God not only with the 
heart and soul, but with all our hearts, and 
with all our souls. This is the holy fire that 
kindles the sacrifice, and carries it up to 
heaven, an onering of a sweet-smelling 
savour.—Serving the Lord. Tp Kapp 
dedzvovrec (SO some copies read it), serving 
the time, that is, improving your opportu- 
nities and making the best of them, comply- 
ing with the present seasons of grace. (3.) 
Rejoieing in dope. God is worshipped and 
honoured by our hope and trust in him, espe- 


cially when we rejoice in that hope, take al 18), those secret things which belong 


ROMANS. 


complacency in that confid 
a great assurance of the reality 
esteem of the excellency of ‘the i 
for. (4.) Patient in tribulation. sree 
God is served, not only by working for 
when he calls us to work, but ae 
quietly when he calls us to suffer. 
for God’s sake, and with an eye 

and glory, is true piety. Ob 
that rejoice in hope are likely to be a 
tribulation. It is a believing prospect of the 
joy set before us that bears up the s 
under all outward pressure. (5.) Continuing 
instant in prayer. Prayer is a friend tok 
and patience, and we do in it serve th 
Ipocxaprepovyrec. It signifies both f 
and perseverance in prayer. We chouldl 
be cold in the duty, nor soon weary | of 
Luke xviii. 1; 1 Thess, v. 17; Eph. vi. 
Col. iv. 2. This is our duty which i 
diately respects God. 

II. Concerning our duty which re 
ourselves ; this is sobriety. 

1. A sober opinion of ourselves, v. 3. 
is ushered in with a solemn preface: Is 
through the grace given unto me : the g 
iors by which nt Setar fa neces 
sity and excellen t ‘ 
apostleship, by pho he hal’ au oe 
press ‘and enjoin it. “I say it, mi 
commissioned to say it, m God’s name. — 
say it, and it is not for you to ‘it. 
It intend tp every one’ ‘of us, one as well: 
another. Pride is a ‘sin that is bred in th 
bone ef all of us, and we have a 
of usneed to be cautioned and armed a 
it.—Not to think of himself more highly th 
he ought to think. ‘We must: take h 
having too great an opinion of ours 
putting too high a valuation upon o 
judgments, abilities, persons, pvfoman 
We must not be self-conceited, nor ‘¢ 
too much our own wisdom-and other a 
ments, not think ourselves to be somethi 
Gal. vi. 3. There isa high thought of : 
‘selves which we may and must have to thi 
ourselves too good to be the slaves of sin ai 
drudges ‘to this:world. But, on the o 
hand, we should think soberly, that 
must have'a low and modest: inicata 
selves and our own abilities, our gifts 
graces, according to what we have 
from ‘God, and not otherwise. Wem 
be confident and hot in matters of i 
Cieputation 5 not stretch ourselves t id 
lime; not judge and censure those that lif 
from us ; not desire to make a fair sk 
the flesh. ‘These ‘and the like. are the fi 
of a sober opinion of ourselves. ‘The ¥ 
will bear yet another sense agreeable et 
Of himself is not in the original ; ther 
may be read, That no man be wise ab 
he ought to be wise, but ‘be wise-unto sc 
We must not exercise ourselves in thi 
high for us (Ps. exxxi. 1, 2), not mt 
those things which we have not seen 


(Deut. xxix. 29), not covet to be wise 
we what is written. Thereisa knowledge 
that puffs up, which reaches after forbidden 
uit. We must take heed of this, and 
abour after that knowledge which tends to 
riety, to the rectifying of the heart and 
he reforming of the life. Some understand 
f the sobriety which keeps us in our own 
e and station, from intruding into the 
s and offices of others. See an instance 
his sober modest care in the exercise of 
e greatest spiritual gifts, 2 Cor. x. 13—15. 
9 this head refers also that exhortation 
p. 16), Be not wise in your own conceits. It 
; good to be wise, but it is bad to think 
urselves so; for there is more hope of a fool 
thar of him thatis wise'in his own eyes. It 
as an excellent thing for Moses to have his 
eshine and not know it. Now the reasons 
we must have such a sober opinion of 
urselves, our own abilities and attainments, 
e these :— 
@.) Because whatever we have that is 
od, God hath dealt it to us; every good 
ad’ perfect gift’ comes from above, James i. 
What have we that we have not re- 
eived? And, if we have received it, why 
en. do we boast? 1 Cor. iv.7. The best 
id most useful man in the world is no more, 
better, than what the free grace of God 
ces him:every day. When we are think- 
of ourselves, we must remember:to think 
how we have attained, as though our 
ht and the power of our hand had gotten 
hese gifts; but think how kind God hath 
n tous, for it is he that gives us power to 
any thing that is good, and in him is all 
yur sufficiency. 
:) Beeause God deals out his gifts in a 
ain measure: According to the measure 
hk. Observe, The measure of spiritual 
he calls the measure of faith, for this is 
‘radical grace. What we have and do 
is good is so far right and acceptable as 
founded in faith, and flows. from faith, 
no further. Now faith, and other spi- 
al gifts with it, are dealt by measure, 
rdine as Infinite Wisdom sees meet for 
Christ had the Spirit given him without 
sure; John iii 34. But the saints have 
y measure; see Eph.iv.7 Christ, who 
gifts. without measure, was meek and 
wily; and shali we, that are stinted, be 
oud and self-conceited ? 
(3.) Because God has dealt out gifts to 
thers as well as to us: Dealt to every man. 
d we the monopoly of the Spirit, or a 
to be sole proprietors of spiritual gifts, 
might be some pretence for this con- 
dness of ourselves; but. others have 
share as well as we. God is a com- 
n Father, and Christ a common root, to 
the saints, who all derive virtue from 
1; and therefore it ill becomes us to lift 
yurselves, and to despise others, as if we 
y were the people in favour with Heaven, 
nd wisdom should die with us. This rea- 


‘ 


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\ 
q 
¥ 
ep. 


wad 
AS 


Duty towards ourselves 
soning he illustrates by a comparison taken 
from the members of the natural body (as 
1 Cor. xii. 12; Eph. iv. 16): As we have 
many members in one body, &c. v. 4,5. Here 
observe, [1.] All the saints make up one 
body in Christ, who is the head of the body, 
and the common centre of their unity. Be- 
lievers lie not in the world as a confused 
disorderly heap, but are organized and knit 
together, as they are united to: one common 
head, and actuated and animated by one 
common Spirit. [2.] Particular believers 
are members of this body, constituent parts, 
which speak them less than the whole, and 
in relation to the whole, deriving life and 
spirits from the head. Some members in 
the body are bigger and more: useful than 
others, and each receives spirits from the 
head according to its proportion: If the 
little finger should receive as much nourish- 
ment as the leg, how unseemly and prejudicial 
would it be! We must remember that we 
are not the whole; we think above what is 
meet if we think so; we are but parts and 
members. [3.] All the members have not the 
same office (v. 4), but each hath its respective 
place and work assigned it. The office of 
the eye is to see, the office of the hand is to 
work, &c. So in the mystical body, some 
are qualified for, and called: to, one sort of 
work ; others are, in like manner, fitted for, 
and called to, another sort of work. Magis- 
trates, ministers, people, in a Christian com- 
monwealth, have their several offices, and 
must not intrude one upon another, nor clash 
in the discharge of their several offices. [4.] 
Each member hath its place and: office, for 
the good and benefit of the whole, and of 
every other member. We are not only 
members of Christ, but we are members one 
of another, v. 5. We stand in relation one 
to another; we are engaged to do all the 
good we can one to another, and to act in 
conjunction for the common benefit. See 
this illustrated at large, 1 Cor. xii..14, &c. 
Therefore we must not be puffed up with a 
conceit of our own attainments, because, 
whatever we have, as we received. it, so we 
received 1t not for ourselves, but for the good 
of others. 

2. A sober use of the gifts that God hath 
given us. As we must not onthe one hand 
be proud of our talents, so on the other hand 
we must not bury them. Take heed lest, 
under a pretence of humility and: self-denial, 
we be slothful in laying out ourselves for the 
good. of others:. We must not say, “I am 
nothing, therefore I will sit still, and do no- 
thing ;” but, “I am nothing in myself, and 
therefore I will lay out myself to the utmost 
in the strength of the grace of Christ.” He 
specifies the ecclesiastical. offices appointed in 
particular churches, in the discharge of which 
each must study to do his own duty, for the 
preserving of order and the promoting of 
edification in the church, each knowing his 
piace and fulfilling it Having then gifts. 

H . 


* 


f 


Dne exercise of spiritual gifl3. 


plies the sense of this general. Having gifts, 
let us use them. Authority and ability for 
the ministerial work are the gift of God.— 
Gifts differing. The immediate design is 
different, though the ultimate tendency of all 
is the same. According to the grace, yapic- 
para cara rv yao. ‘The free grace of God 
is the spring and original of all the gifts that 
are given to men. It is grace that appoints 
the office, qualifies and inclines the person, 
works both to will and to do. There were in 
the primitive church extraordinary gifts of 
tongues, of discerning, of healing; but he 
speaks here of those that are ordinary. Com- 
pare 1 Cor. xii.4; 1 Tim. iv. 14; 1 Pet. iv. 10. 
Seven particular gifts he specifies (v. 6—8), 
which seem to be meant of so many distinct 
offices, used by the prudentiai constitution of 
many of the primitive churches, especially 
the larger. There are two general ones here 
expressed by prophesying and ministering, 
the former the work of the bishops, the latter 
the work of the deacons, which were the only 
two standing officers, Phil. i. 1. But the 
particular work belonging to each of these 
might be, and it should seem was, divided 
and allotted by common consent and agree- 
ment, that it might be done the more effec- 
tually, because that which is every body’s 
work is nobody’s work, and he despatches 
his business best that is vir unius negotii— 
aman of one business. Thus David sorted the 
Levites (1 Chron. xxiii. 4, 5), and in this 
wisdom is profitable to direct. ‘The five latter 
will therefore be reduced to the two former. 
(1.) Prophecy. Whether prophecy, let us 
prophesy according to the proportion of faith. 
It is not meant of the extraordinary gifts of 
foretelling things to come, but the ordinary 
office of preaching the word : so prophesying 
is taken, 1 Cor. xiv. 1—3, &c.; xi. 4; 1 
Thess. v. 20. The work of the Old-Testa- 
ment prophets was not only to foretel future 
things, but to warn the people concerning sin 
and duty, and to be their remembrancers con- 
cerning that which they knew before. And 
thus gospel preachers are prophets, and do 
indeed, as far as the revelation of the word 
goes, foretel things to come. Preaching refers 
to the eternal condition of the children of 
men, points directly at a future state. Now 
those that preach the word must do it ac- 
cording to the proportion of faith—xara ri 
avaXoyiay tic Tiorewe, that is, (1.] As to the 
manner of our prophesying, it must be ac- 
cording to the proportion of the grace of 
faith. He had spoken (v. 3) of the measure 
of faith dealt to every man. Let him that 
preaches set all the faith he hath on work, to 
impress the truths he preaches upon his own 
heart in the first place. As people cannot 
hear well, so ministers cannot preach well, 
without faith. First.believe and then speak, 
Ps. exvi. 10; 2 Cor. iv. 13. And we must 
remember the proportion of faith—that, 
though all men have not faith, yet a great 


RUMANS. 
The following induction of particulars sup-| many have besides o 


We a he 


we must allow others to ha 
knowledge and ability to i ; 
we, even those that in less things di 
us. ‘‘ Hast thou faith? Have it to thys¢ 
and do not make it a ruling rule to other 
remembering that thou hast but thy p 
portion.” [2.] As to the matter—of 
prophesying, it must be according to 1 
proportion of the doctrine of faith, as it 
revealed in the holy scriptures of the ( 
and New Testament. By this rule of f 
the Bereans tried Paul’s preaching, Acts x 
11. Compare Acts xxvi. 22; Gal. i.9. The 
are some staple-truths, as I may call thei 
some prima aviomata—first axioms, plas 
and uniformly taught in the scripture, whi 
are the touchstone of preaching, by whi 
(though we must not despise prophesyii 
we must prove all things, and then hold j 
that which is good, 1 'Vhess. v. 20, 21. 1 
that are more dark must be examined 
those that are more clear; and then ent 
tained when they are found to agree ande 
port with the analogy of faith ; for it is cert 
one truth can never contradict another. — 
here what ought to be the great care 
preachers—to preach sound doctrine, ; 
cording to the form of wholesome wor 
Tit. ii. 8; 2 Tim. i. 13. It is not so nec 
sary that the prophesying be according t 
proportion of art, the rules of logic andr 
toric; but it is necessary that it be accord: 
to the proportion of faith: for it is the y 
of faith that we preach. Now there are fi) 
particular works which he that prophesi 
hath to mind—teaching and exhorting, pro 
enough to be done by the same person at 
same time, and when he does the one let h 
mind that, when he does the other let 
that too as well as he can. If, by agr 
between the ministers of a congregation, t 
work be divided, either constantly or int 
changeably, so that one teaches and the ot 
exhorts (that is, in our modern dialect, 
expounds and the other preaches), let ea 
do his work according to the proportion 
faith. First, Let him that teacheth 
teaching. Teaching 1s the bare exp! 
and proving of gospel truths, without p 
tical application, as in the expounding of 
scripture. Pastors and teachers are the sa 
office (Eph. iv. 11), but. the particular we 
is somewhat different. Now he that ha 
faculty of teaching, and has unde ‘t 
province, let him stick to it. It isa g 
gift, let him use it, and give his mind to 
He that teacheth, let him be in his teach 
so some supply it, ‘O dWackwr, tv rq dt 
radia. Let him be frequent and constant, 
and diligent in it ; let him abide in that whieh 
is his proper work, and be in it as his elen 

See 1 ‘Tim. iv. 15, 16, where it is explainer 
by two words, év rovroe toS, and én 
aurotc, be in these things and continue in 
Secondly, Let him that ezhorteth wait on ex 
hortation. Let hitn give himself to that. This 


AL oe 
‘1. 


| 


people, and to press upon them that which is 
more practical. Many that are very accurate 
. teaching may yet be very cold and un- 
skilful in exhorting ; and on the contrary. 
The one requires a clearer head, the other a 
‘warmer heart. Now where these gifts are 
vidently separated (that the one excels in the 
‘one and the other in the other) it conduces to 
edification to divide the work accordingly ; 
_and,whatsoever the work is that we undertake, 
Jet us mind it. To wait on our work is to 
Jestow the best of our time and thoughts upon 
it, to lay hold of all opportunities for it, and 
Jo study not only to do it, but to do-it well. 

(2) Ministry. If a man hath dtaxoviay— 
the office of a deacon, or assistant to the 
pastor and teacher, let him use that office 
vell—a churchwarden (suppose), an elder, 
or an overseer of the poor; and perhaps 
there were more put into these offices, and 
‘there was more solemnity in them, and a 
‘greater stress of care and business lay upon 
‘them in the primitive churches, than we are 
now well aware of. It includes all those 
‘offices which concern the rd éw of the 
‘church, the outward business of the house of 
See Neh. xi. 16. Serving tables, 
. Now let him on whom this care 
of ministering is devolved attend to it with 
faithfulness and diligence; — particularly, 
{1.] He that giveth, let him do it with sim- 
plicity. ‘Those church-officers that were the 
stewards of the church’s alms, collected 
money, and distributed it according as the 
| necessities of the poor were. Let them do it 
ev amNornrt—liberally and faithfully ; not 
| converting what they receive to their own 
use, nor distributing it with any sinister de- 
ign, or with respect of persons: not froward 
d peevish with the poor, nor seeking pre- 
mces to put them by ; but with all sincerity 
d integrity, having no other intention init 
than to glorify God and do good. Some 
understand it in general of all almsgiving: 
le that hath wherewithal, let him give, and 


cheerful bountiful giver. [2.] He that 
th with diligence. It should seem, he 
ans those that were assistants to the pas- 
in exercising church-discipline, as their 
yes, and hands, and mouth, in the govern- 
at of the church, or those ministers that 
the congregation did chiefly undertake 
| and apply themselves to this ruling work ; 
| for we find those ruling that laboured in the 
ord and doctrine, 1 Tim. v. 17. Now such 
ist do it with diligence. The word denotes 
th care and industry to discover what:is 
niss, to reduce those that go astray, to re- 
ove and admonish those that have fallen, to 
eep the church pure. Those must take a 
meat deal of pains that will approve them- 
res faithful in the discharge of this trust, 


Rl oh ae Malla 


think it is meant in general of all that in any 
thing show mercy: Let them be willing to 
do it, and take a pleasure in it; God loves a 
cheerful giver. But it seems to be meant of 
some particular church-officers, whose work 
it was to take care of the sick and strangers; 
and those were generally widows that were 
in this matter servants to the church—dea- 
conesses (1 Tim. v. 9, 10), though others, 
it is likely, might be employed. Now this 
must be donc with cheerfulness. A pleasing 
countenance in acts of mercy is a great relief 
and comfort to the miserable; when they see 
it is not done grudgingly and unwillingly, 
but with pleasant looks and gentle words, 
and all possible indications of readiness and 
alacrity. Those that have to do with such 
as are sick and sore, and commonly cross 
and peevish, have need to put on not only 
patience, but cheerfulness, to make the work 
the more easy and pleasant to them, and the 
more acceptable to God. 

III. Concerning that part of our duty 
which respects our brethren, of which we 
have many instances, in brief exhortations. 
Now all our duty towards one another is 
summed up in one word, and that a sweet 
word, Jove. In that is laid the foundation 
of all our mutual duty; and therefore the 
apostle mentions this. first, which is the 
livery of Christ’s disciples, and the great law 
of our religion: Let love be without dissimu- 
lation ; not in compliment and pretence, but 
in reality; not in word and tongue only 
1 John iii. 18. The right love is love un- 
feigned ; not as the kisses of an enemy, 
which are deceitful. We should be glad of 
an opportunity to prove the sincerity of our 
love, 2 Cor. viii. 8. More particularly, there 
is a love owing to our friends, and to our 
enemies. He specifies both. 

1. To our friends. He that hath friends 
must show himself friendly. ‘There is a mu- 
tual love that Christians owe, and must pay. 

(1.) An affectionate love (v. 10): Be kindly 
affectioned one to another, with brotherly love, 


| prAdsopya—it signifies not only love, but a 


readiness and inclination to love, the most 
genuine and free affection, kindness flowing 
out as from aspring. It properly denotes 
the love of parents to their children, which, 
as it is the most tender, so it is the most na- 
tural, of any, unforced, unconstrained ; such 
must our love be to one another, and such 
it will be where there is a new nature and the 
law of love is written in the heart. This 
kind affection puts us on to express ourselves 
both in word and action with the greatest 
gourtesy and obligingness that may be.— 
One to another. ‘This may recommend the 
grace of love to us, that, as it is made our 
duty to love others, so it is as much their 
duty to loveus. And what can be sweeter 
on this side heaven than to love and be be- 


J 
1 } 
S 


oo Rt Tae. 


% 


Ee ee 


ROMANS. Se 


Brotherly love: 


loved? 
tered also himself. 

(2.) A respectful love: In: honour pre- 
ferring one another. Instead of contending 
for superiority, let us be forward to give to 
others the pre-eminence: This is explained, 
Phil. ii. 3, Let each esteem other better than 
themselves. And there is this good reason 
for it, because, if we know our own hearts, 
we know more. evil by ourselves than we do 
by any one else in the world. We should 
be forward to take notice of the gifts, and 
graces, and performances of our brethren, 
and value them accordingly, be more forward 
to praise another, and more pleased to hear 
another praised, than ourselves; 77 req GA- 
AHAove rponyovpevor—going before, or leading 
one another in honour; so some read it: 
not in taking honour, but in giving honour. 
“Strive which of you shall be most forward 
to pay respect to those to whom it is due, 
and te perform all Christian offices of love 
(which are all included in the word honour) 
to your brethren, as there is oceasion. Let 
all your contention be which shall be most 
humble, and useful, and condescending.” 
So the sense is the same with Tit: iii. 14, 
Let them learn, rpcieracSai—to go before in 
good works, For though we must prefer 
others (as our translation reads it), and put 
on others, as more capable and deserving than 
ourselves, yet we must not make that an ex- 
cuse fer our lying by and doing nothing, nor 
under a pretence of honouring others, and 
their serviceableness and performances, in- 
dulge ourselves: in’ ease and slothfulness. 
Therefore he immediately adds (v: 11), Not 
slothful in business. 

(3.) A liberal love (v. 13): Distributing to 
the necessities of saints. It is but a mock 
love which rests in the verbal expressions of 
kindness and respect, while the wants of our 
brethren call for real supplies, and it is in the 

ower of our hands to furnish them. [1.] 
t is no strange thing for saints in this world 
to want necessaries. for the support of their 
natural life. In those primitive times pre- 
vailing persecutions must needs reduce many 
of the suffering saints to great extremities ; 
and, still the poor, even the poor saints, we 


have always with us. Surely the things of| teach us to make them our‘own. © 


this world are not the best things; if they 
were, the saints, who are the favourites of 
heaven, would not be put off with so little of 
them. [2.]. It is the duty of those who have 
wherewithal to distribute, or (as it might 
better be read) to communicate to those ne- 
cessities. It is not enough to draw out the 
soul, but we must draw out the purse, to the 
hungry. See Jam. ii. 15, 16; 1 John iii. 17. 
Communicating—rowwvortyrec. It intimates 
that our poor brethren have a kind of interest 
in that which God hath given us; and that 
our relieving them should come from a sense 
and fellow-feeling of their wants, as though 
we suffered with them. The charitable be- 


nevolence-of the Philippians to Paul is called | wise afflicted in all their afflictions, Isa.) 


He that thus watereth shall be wa-| their communicating 


‘ 


iv. 14. We must be ready, a% we 
ability and opportunity, to’ lieve: ax 
are in want; but we are in a spec 
bound to communicate: to the saints. 
is a common love owing to our fello 
tures, but a special love owing to our 
christians (Gal. vi. 10), Hspecially to those” 
who are of the household. of faith. Commun 
cating, raic pwreiacc—to memories of th 
saints ; so some of the ancients read it, instead 
of raic ypeiatc. There is a debt owing tothe 
memory of those who through faith and pa 
tience inherit the: promises—to value it, te 
vindicate it, to embalm it. Let the memory 
of the just be blessed; so some: read Proy 
x. 7. He mentions another branch of thi 
bountiful love: Given to hospitality. 0s 
who have houses: of their own should be 
ready to entertain those who go:about doin 
good, or who, for fear of: persecution, are 
forced to wanderfor shelter. They had ne 
then so much of the: convenience of comma: 
inns as we have; orthe wandering Christian: 
durst not frequent them; or they had n 
wherewithal to bear the charges, and there 
fore it was a special kindness: to bid t 
welcome on free-cost. Noris it yet an am 
quated superseded duty; as:there is occasio1 
we must welcome strangers; for we know 
the’ heart of a stranger. LE was as 
and you took me in, is mentioned as one il 
stance of the mercifulness of those-that sha 
obtainmercy : rijy gdokevidy dudxovrec—fol 
lowing or pursuing hospitality: It intimat 
not only that we must take opportunity, | 
that we must seek opportunity, thus to shor 
merey. As Abraham, who: sat at the te 
door (Gen. xviii. 1), and Lot, whoysat in t 
gate of Sodom (Gen. xix. 1), expecting trave 
lers, whom they might meet and prevent wit 
a kind invitation, and so they enterta’ 
angels unawares, Heb, xiii. 2) 4 
(4.) A sympathizing love (@. 15): Re 
with those that do rejoice, and weep with t) 
that weep. Where there is a mutual lo 
between the members of the mystical bod 
there will be such a fellow-feeling. § 
Cor. xii. 26. True love will’ interest us” 
the sorrows and’ joys of one another, a1 


a 


the commor mixture in this world, some r 
joicing, and others weeping (as the peopl 
Ezra iii. 12, 13), for the trial} as of ot 
graces, so of brotherly love and Chris’ 
sympathy: Not that we must participate 
the sinful mirths or mournings of any, b 
only in just and reasonable joys and sorroy 
not envying those that prosper, but rejoic 

with them; truly glad that others he 
success and comfort which we have not; not 
despising those thatareintrouble, butec - 
ed for them, and ready to help them, as 
ourselves inthe body. This is to do < 
does, who not only has pleasurein the pre 
rity of his servants (Ps, xxxv. 27), but 


We 


ae 


(5) A united love. “ Be of the same mind 
one towards another (v. 16), thatis, labour, ‘as 
much as you can, to agree in apprehension ; 
-and, wherein you come short of this, yet 
agree in affection ; endeavour to be all one, 
‘not affecting to clash, and contradict, and 
thwart one another; but keep the unity of 
the Spirit in the bond of peace, Phil. ii. 2; 
“ii. 15.16; 1 Cor. i. 10; 76 adro sig ad\AHdovE 
_ gpovoivrec—wishing the same good to others 
that you do to yourselves ;” so some under- 
_ stand it. This is to love our brethren as 
ourselves, desirmg their welfare as our own. 
_ (6.) A condescending love: Mind not high 
things, but condescend to men of low estate, v. 
16. True love cannot be without lowliness, 
_ Eph. iv. 1, 2; Phil. ii. 3. When our Lord 
Jesus washed his disciples’ feet, to teach us 
brotherly love (John xiii. 5; xiv. 34), it was 
designed especially to intimate ‘to us that to 
loye one another aright is to be willing to 
‘stoop to the meanest offices of kindness for 
the good of one another. Love is a conde- 
scending grace: Non bene conveniunt—ma- 
stas et amor—Majesty and love do but ill 
sort with each other. Observe how it is 
essed here. [1.] Mind not high things. We 
ust not be ambitious of honour and prefer- 
ent, nor look upon worldly pomp and dig- 
ty with any inordinate value or desire, but 
her with aholy contempt. "When David’s 
advancements were high, his spirit was hum- 
ble (Ps. exxxi. 1): I donot exercise myself in 
great matters. The Romaas, living in the 
imperial city, which reigned over the kings of 
the earth (Rev. xvii. 18), and was at that time 
| in the meridian of its splendour, were per- 
haps ready to take occasion thence to think 
e better of themselves. Even the holy seed 
ere tainted with this leaven. Roman Chris- 
ns would be ready'to look scornfully upon 
her Christians, as some citizens do upon 
e country; and therefore the apostle so 
en cautions them against high-minded- 
Ss; compare ch. xi. 20. They lived near 
the court, and conversed daily with the gaiety 
id grandeur of it: “ Well,” saith he, “« do 
not mind it, be not in love with it.” [2.] 
londescendto men of low estate—Toic rarrewvoic 
varayopevor. First, It may be meant of 
an things, to which we must condescend. 
our condition in the world be poor and 
OW, Our enjoyments coarse and scanty, our 
aployments despicable and contemptible, 
we must bring our minds to it, and ac- 
esce init. So the margin: Be contented 
h mean things. Be reconciled to the place 
1ich God in his providence hath put us in, 
ever it be. We must account nothing 
wus but sin: stoop to mean habitations, 
fare, mean clothing, mean accommo- 
ons when theyare our lot, and not grudge. 
, We must be carried with a kind of im- 
is, by the force of the new nature (so the 
rd cuvarayoua properly signifies, and it is 
ry significant), towards mean things, when 
od appoints us to them; as the old corrupt 


+ spin 


CHAP. XII. 


em aes 


Brotherly lave. 


nature is carried out towards high things. 
We must accommodate ourselves to mean 
things. We should make a low condition 
and mean circumstances more the centre 
of our desires than a high condition. Se- 
condly, It may be meant of mean persons ; 
so we read it (I think both are to be included)- 
Condescend to men of low estate. We must 
associate with, and accommodate ourselves to, 
those that are poor and mean in the world, if 
they be such as fear God. David, though a 
king upon‘the throne, was a companion for 
all such, Ps. exix. 63. We need not be 
ashamed to converse with the lowly, while 
the great God overlooks heaven and earth 
to look at such. True love values grace 
in rags as well as in scarlet. A jewel is 
a jewel, though it lie inthe dirt. The con- 
trary to this condescension is reproved, 
Jam. ii. 1—4. Condescend; that is, suit 
yourselves to them, stoop to them for their 
good; as Paul, 1 Cor. ix. 19, &c. Some 
think the original word is a metaphor taken 
from travellers, when those ‘that are stronger 
and swifter of foot stay for those that are 
weak and slow, make a halt, and take them 
with them; thus must Christians be tender 
towards their fellow travellers. As a means 
to promote this, he adds, Be not wise in your 
own conceits; tothe same purport with v. 3. 
We shall never fmd in our hearts to conde- 
scend to others while we find there so great 
a conceit of ourselves: and therefore this 
must needs be mortified. Mz -yiveoOe ppdmpoe 
ap’ tavroic—* Be not wise by yourselves, be 
not confident of the ‘sufficiency of your own 
wisdom, so as to despise others, or think you 
have no need of ‘them (Prov. iii.'7), nor be 
shy of communicating what you have to 
others. We are members one of another, 
depend upon one another, are obliged to one 
another ; and therefore, Be not wise by your- 
selves, remembering it is the merchandise of 
wisdom that we profess; now merchandise 
consists In commerce, receiving and “return- 
in ae 

(7.) A love that engages us, as much as 
lies in us, tolive peaceably with allmen, v. 18. 
Even those with whom we cannot live inti- 
mately and familiarly, by reason of distance 
in degree or profession, yet we must with 
such live peaceably; that is, we must be 
harmless and inoffensive, not giving others 
occasion to quarrel with us ; and we must be 
gall-less ‘and unrevenseful, not taking occa- 
sion to quarrel with them. Thus must ‘we 
labour to preserve the peace, that it be not 
broken, and to piece it again when it is broken. 
The wisdom fromabove is pure and peaceable. 
Observe how the exhortation is limited. It 
4s not expressed soas to oblige us to impossi- 
bilities: If it be possible, as much as hes in 
you. Thus Heb. xii. 14, Follow peace. Eph. iv. 
3, Endeavouring to keep. Study the things 
that make for peace—If it bepossible. Itis 
not possible to preserve the peace when ‘we 
cannot do it without offending God and 


i 
: 


Brotherly love. 


wounding conscience : Id possumus quod jure 
possumus—That is possible which is possible 
without incurring blame. The wisdom that is 
from above is first pure and then peaceable, 
Jam. ili. 17. Peace without purity is the peace 
of the devil’s palace.—As much us lieth in you. 
There must be two words to the bargain of 
peace. We can but speak for ourselves. We 
may be unavoidably striven with; as Jere- 
miah, who was a man of contention (Jer. xv. 
10), and this we cannot help; our care must 
be that nothing be wanting on our parts to 
preserve the peace, Ps. cxx. 7. Iam for peace, 
though, when I speak, they are for war. 

2. To our enemies. Since men became ene- 
mies to God, they have been found very apt 
to be enemies one to another. Let but the 
centre of love be once forsaken, and the lines 
will either clash and interfere, or be at an 
uncomfortable distance. And, of all men, 
those that embrace religion have reason to ex- 
pect to meet with enemies in a world whose 
smiles seldom concur with Christ’s. Now 
Christianity teaches us how to behave towards 
our enemies; and in this instruction it quite 
differs from all otherrules and methods, which 
generally aim at victory and dominion ; but 
this at inward peace and satisfaction. Who- 
ever are our enemies, that wish us ill and 
geek to do us ill, our rule is to do them no 
hurt, but all the good we can. 

(1.) To do them no hurt (v.17): Recom- 
pense to no man evil for evil, for that is a 
brutish recompence, and befitting only those 
animals which are not conscious either of 
any being above them or of any state before 
them. Or, if mankind were made (as some 
dream) ina state of war, such recompences as 
these were agreeable enough; but we have 
not so learned God, who does so much for 
his enemies (Matt. v. 45), much less have we 
so learned Christ, who died for us when we 
were enemies (ch. v. 8, 10), so loved that 
world which hated him without a cause. 
—‘‘ To no man ; neither to Jew nor Greek; 
not to one that has been thy friend, for by 
recompensing evil for evil thou wilt certainly 
lose him; not to one that has been thine 
enemy, for by not recompensing evil for 
evil thou mayest perhaps gain him.” To 
the same purport, v. 19, Dearly beloved, 
avenge not yourselves. And why must this 
be ushered in with such an affectionate com- 
pellation, rather than any other of the ex- 
hortations of this chapter? Surely because 
this is intended for the composing of angry 
spirits, that are hot in the resentment of a 
provocation. He addresses himself to such 
in this endearing language, to mollify and 
qualify them. Any thing that breathes love 
sweetens the blood, lays the storm, and cools 
the intemperate heat. Would you pacify a 
brother offended? Call him dearly beloved. 
Such a soft word, fitly spoken, may be 
effectual to turn away wrath. Avenge not 
yourselves ; that is, when any body has done 
you any ill turn, do not desire nor endeavour 


ROMANS. ae 


to bring the like mischief 
upon him. It is not forbidden to 
trate to do justice to those that are wro 
by punishing the wrong-doer; nor to 
and execute just and wholesome laws z 
malefactors; but it forbids private revenge, 
which flows from anger and ill-will; and this” 
is fitly forbidden, for it is presumed that 

are incompetent judges in our own case. 
Nay, if persons wronged in seeking the de- 
fence of the law, and magistrates in granting 
it, act from any particular personal pique or 
quarrel, and not from a concern that public 
peace and order be maintained and right 
done, even such proceedings, though seem- 
ingly regular, will fall under this prohibited 
self-revenging. See how strict the law of 
Christ is in this matter, Matt. v. 33—40. 
is forbidden not only to take it into our own 
hands to avenge ourselves, but to desire anc 
thirst after even that judgment in our cas 
which the law affords, for the satisfying of é 
revengeful humour. This is a hard lesson 
to corrupt nature ; and therefore he subjoins, 
[1.] A remedy against it: Rather giv 
place unto wrath. Not to our own wrath; 
to give place to this is to give place to th 
devil, Eph. iv. 26, 27. We must resist, and 
stifle, and smother, and suppress this; but 
First, To the wrath of our enemy. “ Giy 
place to it, that is, be of a yielding temper, 
do not answer wrath with wrath, but will 
love rather. Yielding pacifies great offence: 
Eccl. x. 4. Receive affronts and injuries, a 
a stone is received into a heap of wool, whic! 
gives way to it, and so it does not reboun 
back, nor go any further.” So it explain 
that of our Saviour (Matt. v.39), Whosoeve 
shall smite thee on thy right cheek, turn to hu 
the other also. Instead of meditating hot 
to revenge one wrong, prepare to receiv 
another. When men’s passions are up, ant 
the stream is strong, let it have its course 
lest by an unseasonable opposition it 
made to rage and swell the more. Whe 
others are angry, let us be calm; this i 
remedy against revenge, and seems to f 
the genuine sense. But, Secondly, Man 
apply it to the wrath of God: “Give plac 
to this, make room for him to take th 
throne of judgment, and let him alone tc 
deal with thine adversary.” CG) A reaso 
against it: For it ts written, Vengeance | 
mine. We find it written, Deut. xxxn. 3 
God is the sovereign King, the righteou 
Judge, and to him it belongs to adminis 
justice ; for, being a God of infinite kne 
ledge, by him actions are weighed in une! 
balances ; and, being a God of infinite pu 
he hates sin and cannot endure to look up 
iniquity. Some of this power he 
trusted in the hands of the civil magist 
(Gen. ix. 6; ch. xii 4); their] punisl 
ments therefore are to be looked upon as 
branch of God’s revengings. This is a 
reason why we should not avenge ourse 
for, if vengeance be God’s, then, First, ~ 


| 
' 


‘ 


y not do it. We step into the throne of 
God if we do and take his work out of his 
hand. Secondly, We need not do it. For 
_ God will, if we meekly leave the matter with 
him; he will avenge us as far as there is 
reason or justice for it, and further we can- 
- not desire it. See Ps. xxxviii. 14, 15, I 
_neard not, for thou wilt hear; and if God 
| hears what need is there for me to hear? 
__(2.) We must not only not do hurt to our 
_ enemies, but our religion goes higher, and 
teaches us to do them all the good we can. 
_ It isa command peculiar to Christianity, and 
| which does highly commend it: Love your 
” enemies, Matt. v.44. We are here taught to 
| show that love to them both in word and 
_ deed. 
_ {1.] In word: Bless those who persecute 
you, v. 14. It has been the common lot of 
God’s people to be persecuted, either with a 
powerful hand or with a spiteful tongue. 
_ Now we are here taught to bless those that 
| so persecute us. Bless them; that is, First, 
_ “* Speak well of them. If there be any thing 
| in them that is commendable and praise- 
_ worthy, take notice of it, and mention it to 
_ their honour.” Secondly, “‘ Speak respect- 
fully to them, according as their place is, not 
rendering railing for railing, and bitterness 
_ for bitterness.” And, Thirdly, We must 
_ wish well to them, and desire their good, so 
_ far from seeking any revenge. Nay, Fourthly, 
| We must offer up that desire to God, by 
_ prayer for them. If it be not in the power 
of our hand to do any thing else for them, 
_ yet we can testify our good-will by praying 
for them, for which our master hath given us 
_ not only a rule, but an example to back that 
rule, Luke xxiii. 34.—Bless, and curse not. 
” It denotes a thorough good-will in all the in- 
_ Stauces and expressions of it; not, “ Bless 
_ them when you are at prayer, and curse them 
at other times ;” but, “Bless them always, 
_ and curse not at all.” Cursing ill becomes 
_ the mouths of those whose work it is to bless 
_ God, and whose happiness it is to be blessed 
of him. 
 (2.) In deed (v. 20): “ If thine enemy 
tunger, as thou hast ability and opportunity, 
_ be ready and forward to show him any kind- 
__ ness, and do him any office of love for his 
_ good; and be never the less forward for his 
having been thine enemy, but rather the 
More, that thou mayest thereby testify the 
_ sincerity of thy forgiveness of him.” Itis said 
_ of archbishop Cranmer that the way for a 
man to make him his friend was to do him 
an ill turn. The preceptis quoted from Prov. 
_ +Xxy. 21,22; so that, high as it seems to 
be, the Old ‘Testament was not a stranger to 
it. Observe here, First, What we must do. 
_ We must do good to our enemies. “ If he 
_ hunger, do not insult over him, and say, Now 
_ God is avenging me of him, and pleading my 
cause ; do not make such a construction of 
his wants. But feed him. Then, when he 


- 


gies eat ais ta CHAP. XII. 


t . o> Ses pene i 


t 


portunity of starving him and trampling upon 
him, then feed him (Wwuite airov, a signifi- 
cant word)—“ feed him abundantly, nay, feed 
him carefully and indulgently :” frustulatim 
pasce—feed him with small pieces, “< feed him, 
as we do children and sick people, with much 
tenderness. Contrive to do it so as to ex- 
press thy love. If he thirst, give him drink : 
wori~e avrov—drink to him, in token of re- 
conciliation and friendship. So confirm your 
love to him.” Secondly, Why we must do 
this. Because in so doing thou shalt heap 
coals of fire on his head. Two senses are given 
of this, which I think are both to be taken in 
disjunctively. Thou shalt heap coals of fire 
on his head ; that is, ‘‘ Thou shalt either, 

1. “Melt him into repentance and friend- 
ship, and mollify his spirit towards thee” 
(alluding to those who melt metals ; they not 
only put fire under them, but heap fire upor 
them; thus Saul was melted and conquered 
with the*kindness of David, 1 Sam. xxiv. 16; 
XXvi. 21)— thou wilt wina friend by it, and 
if thy kindness have not that effect then,’ 

2. “ It willaggravate his condemnation, and 
make his malice against thee the mere inex- 
cusable. Thou wilt hereby hasten upon him 
the tokens of God’s wrath and vengeance.” 
Not that this must be our intention in show- 
ing him kindness, but, for .our encourage- 
ment, such will be the effect. To this pur- 
pose is the exhortation in the last verse, 
which suggests a paradox not easily under. 
stood by the world, that in all matters of strife 
and contention those that revenge are the 
conquered, and those that forgive are the 
conquerors. (1.) “ Be not overcome of evil. 
Let not the evil of any provocation that is 
given you have such a power over you, or 
make such an impression upon you, as to 
dispossess you of yourselves, to disturb your 
peace, to destroy your love, to ruffle and dis- 
compose your spirits, to transport you to any 
indecencies, or to bring you to study or at- 
tempt any revenge.” He that cannot quietly 
bear an injury is perfectly conquered by it. 
(2.) “ But overcome evil with good, with the 
good of patience and forbearance, nay, and of 
kindness and beneficence to those that wrong 
you. Learn to defeat their ill designs against 
you, and either to change them, or at least to 
preserve your own peace. Hethat hath this 
rule over his spirit is better than the mighty 

3. To conclude, there remain two exhorta- 
tions yet untouched, which are general, 
and which recommend all the rest as good in 
themselves, and of good report. 

(1.) As good in themselves (v.9): Abhor 
that which is evil, cleave to that which is good. 
God hath shown us what is good: these 
Christian duties are enjoined; and that is 
evil which is opposite to them. Now ob- 
serve, [1.] We must not only not do evil, 
but we must abhor that which is evil. We 
must hate sin with an utter and irreconcilable 
hatred, have an antipathy to it as the worst 


as need of thy help, and thou hast an op- | of evils contrary to our new nature, and to — 


Love to enemizs, 


Obedience to magistrates. 


our true interest—hating all the appearances 
of sin, even the garment spotted with the 
flesh. [2.] We must not only do that 
which is good, but we must cleave to it. It 
denotes a deliberate choice of, a sincere 
affection for, and a constant perseverance in, 
that which is good. “So cleave to it as not 
to be allured nor affrighted from it, cleave to 
him that is good, even to the Lord (Acts xi. 
23), with a dependence and acquiescence.” 
It is subjoined to the precept of brotherly 
love, as directive of it; we must love our 
brethren, but not love them so much as for 
their sakes to commit any sin, or omit any 
duty; not think the better of any sin for the 
sake of the person that commits it, but for- 
sake 21 the friends in the world, to cleave to 
God and duty. 

(2.) As of good report (v. 17): “ Provide 
things honest in the sight of all men; that is, 
not only do, but study and forecast and take 
care to do, that which is amiable and credit- 
able, and recommends religion to all with 
whom you converse.”’ See Phil. iv. 8. These 
acts of charity and beneficence are in a spe- 
cial manner of good report among men, and 
therefore are to be industriously regarded. by 
all that consult the glory of God and the cre- 
dit of their profession. 

CHAP. XIII. 


There are three good lessons taught us in this chapter, where the 
apostle enlarges more upon his precepts than he had done in the 
foregoing chapter, finding them more needful to be fully pressed. 
{. A lesson of subjection to lawful authority, ver. 1—6. II. 
lesson of justice and love to our brethren, ver. 7—10. Ill. A 
1esson of sobriety and godliness in ourselves, ver. 11, to the end. 


ET every soul be subject unto 
the higher powers. For there 
is no power but of God: the powers 
that be are ordained of God. 2 Who- 
soever therefore resisteth the power, 
resisteth the ordinance of God: and 
they that resist shall receive to 
themselves damnation. 3 For rulers 
are not a terror to good works, 
but to the evil. Wilt thou then 
not be afraid of the power? Do that 
which is good, and thou shalt have 
praise of the same: 4 For he is the 
minister of God to thee for good. 
But if thou do that which is evil, be 
afraid; for he beareth not the sword 
in vain: for he is the minister of 
God, a revenger to execute wrath 
upon him that doethevil. 5 Where- 
fore ye must needs be subject, not 
only for wrath, but also for conscience 
sake. 6 For this cause pay ye tri- 
bute also: for they are God’s minis- 
ters, attending continually upon this 
very thing. 
Weare here taught how to conduct ourselves 
towards magistrates, and those that are in 


ROMANS. J 


a|man. It is God’s prerogative to, make laws 


* oy . » 
authority over us, called 
powers, intimating their autho 
powers), and their dignity (they are 
powers), including not only the king 
preme, but all inferior magistrates under 
and yet it is expressed, not by the pe 
that are in that power, but the place of power 
itself, in which they are. However the per. 
sons themselves may be wicked, and of those 
vile persons whom the citizen of Zion con- 
temneth (Ps. xv. 4), yet the just power which 
they have must be submitted to and obeyed. 
The apostle had taught us, in the foregoing 
chapter, not to avenge ourselves, nor to re- 
compense evil for evil; but, lest it should 
seem as if this did cancel the ordinance of a 
civil magistracy among Christians, he takes 
occasion to assert the necessity of it, and of 
the due infliction of punishment upon evil 
doers, however it maylooklike recompensing 
evilfor evil Observe, os 
I. The duty enjoined: Let every soul be 
subject. Every soul—every person, one as 
well as another, not excluding the clergy, 
who call themselves spiritual persons, how- 
ever the church of Rome may not only ex- 
empt such from subjection to the civil powers, 
but place them in. authority above them, 
making the greatest princes subject tothe poy 
who thus exalteth himself above, all that is 
called God.— Every soul. Not that our con- 
sciences are to be subjected to the will of any 


immediately to bind conscience, and we must 
render to God the things that areGod’s B t 
it intimates that our subjection must be free 
and voluntary, sincere and hearty. Curse 
not the king, no, not in thy thought, Eccl. x. 
20. To compass and imagine are treason 
gun. The subjection of soul here required 
includes inward honour (1 Pet. ii. 17) 
outward reverence and respect, both in speak- 
ing to them and in speaking of them—obe- 
dience to their commands in things lawful 
and honest, and in other things a patient sub- 
jection to the penalty without resistance—a 
conformity in every thing to the place and 
duty of subjects, bringing our minds to the 
relation and condition, and the inferio: 
and subordination of it. “‘ They are hig 
powers ; be content they should be so, 
submit to them accordingly.” Now there 
was good reason for the pressing of this d 
of subjection to civil magistrates, 1. Beear 
of the reproach which the Christian religion 
lay under in the world, as an enemy to publ 
peace, order, and government, as a seet that 
turned the world upside down, and the e 
bracers of it as enemies to Cesar, and 
more because the leaders were Galileans— 
old slander. Jerusalem was represented asa 
rebellious city, hurtful to kings and provinces, 
Ezra iv. 15, 16. Our Lord Jesus was sore- 
proached, though he told them his kingdom 
was not of this world: no marvel, then, a 
followers have been. loaded im all ages with 
the like calumnies, called. factious, seditious, — \ 


‘eh 


xX. 
ca 
vy 


— eS 
+ ee 
oy 


turbulent, and looked upon as the trou- 
blers of the land, their enemies having found 
such representations needful for the justify- 
ing of their barbarous rage against them. The 
apostle therefore, for the obviating of this re- 
| proach and the clearing of Christianity from 
| it, shows that obedience to civil magistrates 
is one of the laws of Christ, whose religion 
“helps to make people good subjects; and it 
| was very unjust to charge upon Christianity 
| that faction and rebellion to which its prin- 
| ciples and rules are so directly contrary. 2. 
| Because of the temptation which the Chris- 
| tians lay under to be otherwise affected to 
_ civil magistrates, some of them being origi- 
| nally Jews, and so leavened with a principie 
| that it was unmeet for any of the seed of 
Abraham to be subject to one of another na- 
tion—their king must be of their brethren, 
Deut. xvii. 15. Besides, Paul had taught 
hem that they were not under the law, they 
were made free by Christ. Lest this liberty 
| should be «turned into licentiousness, and 
| misconstrued to countenance faction and re- 
| bellion, the apostle enjoins obedience to civil 
government, which was the more necessary 
9 be pressed now because the magistrates 
were heathens and unbelievers, which yet did 
| not destroy their civil power ‘and authority. 
| Besides, the civil powers were persecuting 
| powers; the body of the law was against 
hem. 
| Ii. Thereasons to enforce this duty. Why 
| must we be subject ? 
| 1. Forwrath’s sake. Because of the dan- 
| ger we run ourselves into by resistance. 
| Magistrates bear the sword, and to oppose 
_ them is to hazard all that is dear to us in this 
world ; for it is to no purpose to contend with 
him that, bears the sword. The Christians 
were then in those persecuting times ob- 
“Noxious to the sword of the magistrate for 
heir religion, and they needed not make 
‘themselves more obnoxious by their rebellion. 
The least show of resistance or sedition in a 
‘Christian would soon be aggravated and 
" improved, and would be very prejudicial to 
the whole society; and therefore they had 
more need than others to be exact in their 
_ subjection, that those who had so much oc- 
 ¢asion against them in the matter of their 
God might have no other occasion. To this 
ead must that argument be referred (v. 2), 
Those that resist shall receive to themselves 
damnation: xpipa Xipbovra, they shall be 
called to.an account for it. God will reckon 
with them for it, because the resistance re- 
flects upon him. The magistrates will 
reckon with them for it. They will come 
nder the lash of the law, and will find the 
gher powers too high to be trampled upon, 
civil governments being justly strict and 
Severe against treason and rebellion; so it 
ows (v. 3), Rulers are a terror. Thisisa 
i argument, butit is low for a Christian. 
. Wemust be subject, not only for wrath, 
t for conscience’ sake ; not so much formi- 


Ree CPE 


i Seba Doe al “é- Ts“ « 4 


Obedience to magistrates enforced. 


XML 
dine pene—from the fear of punishment, as 


virtutis amore—from the love of virtue. This 
makes common civil offices acceptable to 
God, when ‘they are done for conscience’ sake, 
with an eye to God,'to his providence putting 
us into such relations, and to his precept 
making subjection the duty of those'relations. 
Thus the same thing may be done from a 
very different principle. Now to oblige 
conscience to this subjection he argues, 
v. 1—4, 6, 

(1.) From the institution of magistracy : 
There is no power but of God. God as the 
ruler and governor of the world hath ap- 
pointed the ordinance of magistracy, so that 
all civil power is derived from him as from 
its original, and he hath by his providence 
put the administration into those hands, 
whatever they are that have it. By him 
kings reign, Prov. vill. 15. The usurpation 
of power and the abuse of power are not oi 
God, for he is not the author of sin; but the 
power itself is. As our natural powers, 
though often abused and made instruments 
of sin, are from God’s creating power, so 
civil powers are from God’s governing power. 
The most unjust and oppressive princes in 
the world have no power but what is given 
them from above (John xix. 11), the divine 
providence being in a special manner conver- 
sant about those changes and revolutions of 
governments which have such an influence 
vpon states and kingdoms, and such a mul. 
titude of particular persons and smaller com- 
munities. Or, it may be meant of govern 
ment in general: it is an instance of God’s 
wisdom, power, and goodness, in the manage- 
ment of mankind, that he has disposed them 
into such a state as distinguishes between go- 
vernors and governed, and has not left them 
like the fishes of the sea, where the greater 
devour the less. He did herein consult the 
benefit of his creatures.—The powers that be: 
whatever the particular form and method of 
government are—whether by monarchy, 
aristocracy, or democracy—wherever the go- 
verning power is lodged, it is an ordimance 
of God, and it is to be received and submitted 
to accordingly ; though immediately an ordi- 
nance of man (1 Pet. ii. 13), yet originally 
an ordmance of God.—Ordained of God— 
reraypévar’ a military word, signifying not 
only the ordination of magistrates, but the 
subordination of inferior magistrates to the 
supreme, as in an army; for among magis- 
trates there is a diversity of gifts, and trusts, 
and services. Hence it follows (v. 2) that. 
whosoever resisteth the power resisteth the 
ordinance of God. There are other things 
from God that are the greatest calamities ; 
but magistracy is from God as an ordinance, 
that is, it is a great law, and it is a great 
blessing : so that the children of Belial, that 
will not endure the yoke of government, will . 
be found breaking a law and despising a 
blessing. Magistrates are therefore called 
gods (Ps. Ixxxii. 6), because they bear the 


ag vw 


Obedience to magistrates enforced. 


image of God’s authority. And those who 
spurn at their power reflect upon God him- 
self. This is not at all applicable to the par- 
ticular rights of kings and kingdoms, and the 
branches of their constitution ; nor can any 
certain rule be fetched from this for the 
modelling of the original contracts between 
the governors and governed ; but it is in- 
tended for direction to private persons in 
their private capacity, to behave themselves 
quietly and peaceably in the sphere in which 
God has set them, with a due regard to the 
civil powers which God in his providence has 
set over them, 1 Tim. ii. 1,2, Magistrates 
are here again and again called God’s minis- 
ters. He is the minister of God, v. 4, 6. Ma- 
gistrates are in amore peculiar manner God’s 
servants ; the dignity they have calls for duty. 
Though they are lords to us, they are ser- 
vants to God, have work to do for him, and 
an account to render to him. In the ad- 
ministration of public justice, the determining 
af quarrels, the protecting of the mnocent, 
the righting of the wronged, the punishing 
of offenders, and the preserving of national 
peace and order, that every man may not do 
what is right in his own eyes—in these things 
it is that magistrates act as God’s ministers. 
As the killing of an :nferior magistrate, while 
he is actually doing his duty, is accounted 
treason against the prince, so the resisting of 
any magistrates in the discharge of these 
duties of their place is the resisting of an 
ordinance of God. 

(2.) From the intention of magistracy: 
Rulers are not a terror to good works, but to 
the evil, &c. Magistracy was designed to be, 

(1.] A terror to evil works and evil work- 
ers. They bear the sword; not only the 
sword .of war, but the sword of justice. 
They are heirs of restraint, to put offenders 
to shame; Laish wanted such, Judg. xviii. 7. 
Such is the power of sin and corruption that 
many will not be restrained from the greatest 
enormities, and such as are most pernicious 
to human society, by any regard to the law 
of God and nature or the wrath to come; 
but only by the fear of temporal punishments, 
which the wilfulness and perverseness of 
degenerate mankind have made necessary. 
Hence it appears that laws with penalties 
for the lawless and disobedient (1 Tim. i. 9) 
must be constituted in Christian nations, 
and are agreeable with, and not contradictory 
to, the gospel. When men are become such 
beasts, such ravenous beasts, one to another, 
they must be dealt with accordingly, taken 
and destroyed in terrorem—to deter others. 
The horse and the mule must thus be held in 
with bit and bridle. In this work the magis- 
trate is the minister of God, v. 4. He acts 
as God’s agent, to whom vengeance belongs ; 
and therefore must take heed of infusing into 
his judgments any private personal resent- 
ments of his own.—To execute wrath upon 
him that doeth evil. In this the judicial 
processes of the most vigilant f-ithful magis- 


ROMANS. — 


ee tae 
. . 


trates, though some faint 2 
prelude of the judgments of f 
yet come far short of the judgm 
they reach only to the evil act, 
wrath only on him that doeth evil: but God 
judgment extends to the evil thought, and 
a discerner of the intents of the fea ] 
beareth not the sword in vain. It is not | 
nothing that God hath put such a power in 
the magistrate’s hand ; but it is intended fe 
the restraining and suppressing of disorder 
And therefore, “‘ If thou do that which is evi 
which falls under the cognizance and censu 
of the civil magistrate, be afraid; for 
powers have quick eyes and long a 
It is a good thing when the punishment 
malefactors is managed as an ordinance 
God, instituted and appointed by him. Fir: 
As a holy God, that hates sin, against which 
as it appears and puts up its head, a pub 
testimony is thus borne. Secondly, As 
of nations, and the God of peace and o 
which are hereby preserved. Thirdly, : 
the protector of the good, whose person 
families, estates, and names, are by 
means hedged about. Fourthly, As on 
desires not the eternal ruin of sinners, 
by the punishment of some would te 
others, and so prevent the like wickedn 
that others may hear and fear, and do 
more presumptuously. Nay, it is intende 
for a kindness to those that are punishe 
that by the destruction of the flesh the spir 
may be saved in the day of the Lord Jesus 
2.) A praise to those that do we 
Those that keep in the way of their dui 
shall have the commendation and protectio 
of the civil powers, to their credit and 
fort. ‘Do that which is good (v. 3), 
thou needest not be afraid of the p 
which, though terrible, reaches hone 
those that by their own sin make thems 
obnoxious to it; the fire burns only 
which is combustible: nay, thou shi 
have praise of it.” This is the intentio 
of magistracy, and therefore we must, f 
conscience’ sake, be subject to it, as a cor 
stitution designed for the public good, | 
which all private interests must give ¥ 
But pity it is that ever this gracious inte 
should be perverted, and that those wi 
the sword, while they countenance and 
nive at sin, should be a terror to those 
do well. But so itis, when the vilest 
are exalted (Ps. xii. 1, 8); and yet even 
the blessing and benefit of a common 
tection, and a face of government and or¢ 
are such that it is our duty in that ¢ 
rather to submit to persecution for well-¢ 
and to take it patiently, than by anyi 
and disorderly practices to attempt a red 
Never did sovereign prince pervert the ent 
of government as Nero did, and yet to hi 
Paul appealed, and under him had the 
tection of the law and the inferior mag 
more than once. Better a bad gove 
than none at all. 


‘om our interest in it: “He is the 
r of God to thee for good. Thou hast 
e benefit and advantage of the government, 
d therefore must do what thou canst to 
preserve it, and nothing to disturb it.” Pro- 
tection draws allegiance. If we have pro- 
tection from the government, we owe 
bjection to it; by upholding the govern- 


ubjection is hkewise consented to by the 
ibute we pay (v. 6): ‘‘For this cause pay you 


CHap. } 


| 


Justice and charity. 
is to give to all their due, to give every 
body his own. What we have we have as 
stewards; others have an interest in it, and 
must have their dues. ‘‘ Render tu God his 
due in the first place, to yourselves, to your 
families, your relations, to the commonwealth, 
to tle church, to the poor, to those that you 
have dealings with in buying, selling, ex- 


ment, we keep up our own hedge. This ' changing, &c. Render to all their dues; 


and that readily and cheerfully, not. tarrying 
till you are by law compelled to it.” He 


e,as a testimony of your submission, | specifies, 1. Due taxes: Tribute to whom tri- 


a nee ee eee 


d an acknowledgment that in conscience | bute is due, custom to whom custom. Most 
ui think it to be due. You do by paying | of the countries where the gospel was first 
xes contribute your share to the support of | preached were subject at this time to the 
the power; if therefore you be not subject,; Roman yoke, and were made provinces of 


you do but pull down with one hand what 
yu support with the other; and is that 
mscience?”” <“‘ By your paying tribute you 
not only own the magistrate’s authority, but 
the blessing of that authority to yourselves, 
a sense of which you thereby testify, giving 
him that as a recompence for the great pains 
he takes in the government ; for honour isa 
burden : and, if he do as he ought, he is at- 
ding continually upon this very thing, for 
is enough to take up all a man’s thoughts 
md time, in consideration of which fatigue, 
re pay tribute, and must be subject.”"—Pay 
you tribute, gopovc redeire. He does not say, 
* You give it as analms,” but, ‘“‘ You pay it 
just debt, or lend it to be repaid in ail the 
lessings and advantages of public govern- 
ent, of which you reap the benefit.” This 
is the lesson the apostle teaches, and it be- 
mes all Christians to learn and practise it, 
the godly in the land may be found 
(whatever others are) the quiet and the peace- 
able in the land. 
| 7 Render therefore to all their 
dues : tribute to whom tribute zs due; 
om to whom custom; fear to 
om fear; honour to whom honour. 
} Owe no man any thing, but to love 
another: for he that loveth an- 
er hath fulfilled the law. 9 For 
, Thou shalt not commit adul- 
y, Thou shalt not kill, Thou shalt 
; steal, Thou shalt not bear false 
vitness, Thou shalt not covet; and if 
there be any other commandment, it 
riefly comprehended in this saying, 
nely, Thou shalt love thy neighbour 
is thyself. 10 Love worketh no ill to 
neighbour: therefore love is the 
g of the law. 


are here taught a lesson of justice and 


re justice (v. 7): Render therefore to 
ir dues, especially to magistrates, for 
 Tefers to wht goes before ; and likewise 
9 all with whom we have to do. To be just 


? 


Lee ———eEeEeEeEyEey———E—E—EE————————EEEE 


the empire. He wrote this to the Romans, 
who, as they were rich, so they were drained 
by taxes and impositions, to the just and 
honest payment of which they are here 
pressed by the apostle. Some distinguish 
between tribute and custom, understanding 
by the former constant standing taxes, and 
by the latter those which were occasionally 
required, both which are to be faithfully and 
conscientiously paid as they become legally 
due. Our Lord was born when his mother 
went to be taxed; and he enjoined the pay- 
ment of tribute to Cesar. Many, who in 
other things seem to be just, yet make no 
conscience of this, but pass it off with a false 
ill-favoured maxim, that it is no sin to cheat 
the king, directly contrary to Paul’s rule, 
Tribute to whom tribute is due. 2. Due re- 
spect: Fear to whom fear, honour to whom 
honour. This sums up the duty which we 
owe not only to magistrates, but to all supe- 
riors, parents, masters, all that are over us 
in the Lord, according to the fifth command- 
ment: Honour thy father and mother. Com- 
pare Lev. xix. 3, You shall fear every man his 
mother and his father; not with a fear of 
amazement, but a loving, reverent, respect- 
ful, obediential fear. Where there is not 
this respect in the heart to our superiors, no 
other duty will be paid aright. 3. Due pay- 
ment of debts (wv. 8): “Owe no man any 
thing ; that is, do not continue in any one’s 
debt, while you are able to pay it, further 
than by, at least, the tacit consent of the 
person to whom you are indebted. Give 
every one his own. Do not spend that upon 
yourselves, much less heap it up for your- 
selves, which you owe to others.” The 
wicked borroweth, and payeth not again, Ps. 
Xxxvil. 21. Many that are very sensible of 
the trouble think little of the sin of being 
in debt. 

II. Of charity: Owe no mon any thing; 
ogeikere—you do owe no man any thing; se 
séme read it: “‘ Whatever you owe to any 
Telation, or to any with whom you have to 
do, it is eminently summed up and included 
in this debt of love. But to love one another, 
this is a debt that must be always in the 
paying, and yet always owing.”’ Love is a 
debt. The law of God and the interest of 


4.5 vee A ee 


ip tt 


7 


ooh 


or 


ae 


ere 


= 


The Christian directory 


mankind smake «itso. It 1s not a thing 
which we are left»at liberty about, but it is 
enjoined us, as the principle and summary of 


all duty owing one to another; for love is |no ill, but ‘it worketh allthe g 


i, war fo 


ROMANS. 


hibits the working of any 


of any. It worlathin et 
plied than is expressed; 


the fulfilling of ithe law ; not perfectly, but it | be, deviseth liberal things. itis , 


is a good step towards it. It is inclusive of 
all the duties of the ‘second table, which he 
specifies, v. 9, and these suppose the love of 
God. ‘See 1 John iv. 20. If the love be 
sincere, itis accepted as the fulfilling of the 
law. Surely we serve a good master, that 
has summed up all our duty in one word, 

and that a short word and a sweet word— 
love, the beauty and harmony of the universe. 

Loving ‘and being Joved is all the pleasure, 
joy, and happiness, of an ‘intelligent being. 

God is love (1 John iv. 16),:and love is his 
image upon the soul: where it is, the soul is 
well moulded, and ‘the heart fitted for every 
good work. Now, to prove that love is the 
fulfilling of the law, ‘he gives us, 1. An \in- 
duction ‘of ‘particular precepts, v. 9. He 
specifies the Jast five of the ten command- 
ments, which he observes “to be ‘all summed 
up in this royal law, ‘Thou ‘shalt love thy 
neighbour as thyself—with an-as of quality, 
not of equality—‘with the same sincerity 
that thou lovest thyself, though not in the 
same measure and degree.” He that loves 
his neighbour as himself will be desirous of 
the welfare of his neighbour’s body, goods, 
and good name, as of his own. On this is 
built that golden rule ‘of doing as we would 
be done by. Were there no restraints of 
human laws in these ‘things, no punishments 
incurred (which the malignity of human na- 
ture hath made necessary), the law of love 
would of‘ itself be effectual to prevent all 
such wrongs and injuries, and to keep peace 
and good order‘among us. In'the enumera- 
tion of these commandments, the apostle 
puts the seventh before the sixth, and men- 
tions this first, Thou shalt not commit adul- 
tery ; for though this commonly goes under 
the name of love (pity it is that so good a 
word should be'so abused) yet it is really as 
great-a violation of it as killing’and stealing 
is, which shows that ‘true brotherly love ‘is 
love to the souls of our brethren in the first 
place. He that tempts others to sin, and 
defiles their minds and ‘consciences, though 
he may pretend the most passionate love 
{Proy. vii. 15, 18), does ‘really hate them, 
just as the devil does, who wars against the 
soul. 2. A general rule concerning the na- 
ture of brotherly love: Love worketh no ill 
(v. 10)—he that walks im love, that is ac- 
tuated and governed by a principle of love, 
worketh no ill ; he neither practises nor con- 
trives any ill to his neighbour, to any one that 
he has any thing to do with: ovx épyaverat. 

The projecting of evil is in effect the per- 
forming of it. Hence devising iniquity is 
called working evil upon the bed, Mic. ii. 1. 

Love intends’and designs no ill to any body, 
1s utterly against the doing of that which 
may turn to the prejudice, offence, or grief 


not only to devise evil against thy nei, 
but to Wvithhold good from: we hy ‘tov 
is due; both are forbidden cote 
iii. 27-29. This proves that love is th 4 
filling of the law, answers all the end ‘ 

for what else is that but to restrain us f 
evil-doing, and to constrain‘us to i ») 
Love 1s a living active ‘principle of ob 
to the whole law. ‘The whole law is wri 
in the ‘heart, if the law re love ‘be there. — 


11 And that, knowing the f 
that now 7 is high time to awake 
of sleep: for pow is our ‘salv: 
nearer than when “we ‘believed. 
The night is far spent, the day is 
hand: let us therefore cast of 
works of darkness, and let us put 
the armour of light. 13 Let us¥ 
honestly, as in the day; not in Ti 
ing and drunkenness, not in che 
bering and wantonness, not in sti 
and envying. 14 But put ye ald 
Lord Jesus Christ, and make 7 
provision for the flesh, to hi 
lusts thereof. 


We are here ‘taught a lesson of sobr 
and godliness in ourselves. Our ‘maint 
must be to look to ourselves. Four thi 
we are here taught, as a Christian’s direc 
for his day’s work: when to awake, he 
dress ourselves, how to walk, and what 7 
vision to make. 5 

I. When to awake: Now it is high tin 
awake (v. 11), to awake ‘out of the §| 
sin (for a sinful condition is a sleepig 
dition), out of the sleep of carnal s 
sloth and negligence, out of the slee 
ritual death, and out of the sleep of ee 
deadness ; both the wise and foolish 
slumbered and slept, Matt. xxv. 5. 
need to be often’ excited and’ stirred | 
awake. The word of command to all Ch 
disciples is, Watch. ‘‘ Awake —be co ee 
about your souls and your — int 
take heed of sin, be ready to, and s 
that which is good, and live in a 
expectation of the coming of our Lord. Gor 
sidering,” 1. “The time we are cast i 
Knowing the time. Consider what time of of da 
it is with us, and you will see it is hight 
to awake. It is gospel’time, it is the 
time, it is working time; it is a time w 
more is expected than was in the time 
that ignorance which God winked at, 
people sat in darkness. It is high 
awake ; for the sun has been up@ gre 
and shines in our faces. Have we th 
to sleep im? See 1 Thess. v.5, 6. Iti 


rele: sped free sed ola por fa lt aah th hg Fa etal 
or. 4 r ; 


7) F : oot el a a iy ah ori om 

“eas ree CHAP. XIII. The Christian directory. 
to awake 5 for others are awake and up | vi. 13, &c. A Christian may reckon himselt 
it us. Know the time to be a busy time ; | undressed if he be unarmed. ‘The graces of 
e have a great deal of work to do, and our | the Spirit are this armour, to secure the soul 
ter is calling us to it again and again. ; from Satan’s temptations and the assaults of 
Know the time to be a perilous time. We | this present evil world. This is: called the 
are in the midst of enemies and snares: It is |} armour of light, some think alluding to the 
‘high time to awake, for the Philistines are | bright glitterimg armour which the Roman 
apon us; our neighbour’s house is on fire, | soldiers used to wear ; or such armour as it 
‘and our own in danger. It is time to awake, | becomes us to wearin the day-lght. The 
' for we have slept enough (1 Pet. iv. 3), high | graces of the Spirit are suitable splendid or- 
ime indeed, for behold the bridegroom) naments, are in the sight of God of great 
cometh.” 2. “ The salvation we are upon] price. (2.) Put om the Lord Jesus Christ, 
he brik of: Now is our salvation nearer v.14. This stands in opposition te a great 
than when we believed—than when we first; many base lusts, mentioned v.13. Ruoting 
believed, and so took upon us the profession | and drunkenness must be cast off: one would 
of Christianity. The eternal happiness we | thinkit should follow, but, “ Put on sobriety, 
‘chose for our portion is now nearer to us| temperance, chastity,’ the opposite virtues: 
than it was when we became Christians. Let | no, “‘ Put on Christ, this includes all. Put 
us mind our way and mend our pace, for we| on the righteousness of Christ for justifi- 
are now nearer our journey’s end than we] eation; be found in him (Phil. iii. 9) as a 
_ were when we had our first love. The nearer) man is found in his clothes; put on the 
we are to our centre the quicker should our} priestly garments of the elder brother, that in 
“motion be. Is there but a step between us| them you may obtain the blessmg. Put on 
and heaven, and shall we be so very slow| the spirit and grace of Christ for sancti- 
‘and dull in our Christian course, and move fication; put on the mew man (Eph. iv. 24); 
‘se heavily? The more the days are short-| get the habit of grace confirmed, the acts of 
ened, and the more grace is increased, the] it quickened.” Jesus Christ is the best cloth- 
‘earer is our salvation, and the more quick| ing for Christians to adorn themselves with, 
and vigorous we should be in our spiritual | to arm themselves with; it is decent, distin- 
motions.” guishing, dignifying, and defending. With- 
_ Il. How to dress ourselves. This is the} out Christ, we are naked, deformed ; all other 
hext care, when we are awake and up: “'The| things are filthy rags, fig-leaves, a sorry 
night is far spent, the day is at hand ; there-| shelter. God has provided us coats of skins 
fore it is time to dress ourselves. Clearer dis-| —large, strong, warm, and durable. By bap- 
coveries will be quickly made of gospel grace] tism we have in profession put on Christ, 
‘than have been yet made, as light gets| Gal. iii. 27. Let us do it in truth and sin- 
und. The night of Jewish rage and|cerity. The Lord Jesus Christ. “ Put him 
elty is just at an end; their persecuting| on as Lord to rule you, as Jesus to save you, 
ver is near a period; the day of our de-|and in both as Christ, anointed and ap- 
iverance from them is at hand, that day of} pointed by the Father to this ruling saving 
demption which Christ promised, Luke xxi. | work.” 
. And the day of our compiete salvation,| III. How to walk. When we are up and 
the heavenly glory, is at hand. Observe| dressed, we are not to sit still in an affected 
Eth closeness and privacy, as monks and hermits. 
. “ What we must put off; put off our| What have we good clothes for, but to ap- 
hht-clothes, which it is a shame to appear | pear abroad in them?—Let us walk. Chris- 
broad in: Cast off the works of darkness.” | tianity teaches us how to walk so.as to please 

ul works are works of darkness; they|God, whose eye is upon us: 1 Thess. iv. 1. 
ome from the darkness of ignorance and| Walk honestly as in the day. Compare Eph. 
take, they covet the darkness of privacy |v. 8, Walk as children of light. Our conver- 
concealment, and they end in the dark- | sation must be as becomes the gospel. Walk 
$s of hell and destruction. Let us there-| honestly ; csoynuévwo—decently and becom- 
we, who are of the day, cast them off; not ingly, so as to credit your profession, and to 
only cease from the practice of them, but|adorn the doctrine of God our Saviour, and 
est and abhor them, and have no more to| recommend religion in its beauty to others. 
owith them. Because eternity is just at the| Christians should be in a special manner 
mr, Jet us take heed lestwe be found doing | careful to conduct themselves well in those 
hat which will then make against us,” 2 Pet. things wherein men have an eye upon them, 
(1, 14. and to study that which is lovely and of good 
. “What we must put on.” Our care|/report. Particularly, here are three pairs of 
lust be wherewithal we shall. be clothed, how | sins we are cautioned against :—1. We must 
hallwe dress our souls? (1.) Put on the ar-| not walk in rioting and drunkenness; we 
our of light. Christians are soldiers in the | must abstain) from all excess in eating and 
st of enemies, and their life a warfare, | drinking. We must not give the least counte- 
efore their array must be armour, that| nance to revelling, nor indulge our sensual 
may stand upon their defence—the ar-| appetite in any private excesses. Christians 
of God, to which we are directed, Eph. ! must not overcharge their hearts with sur- 


— —— ~S. . CL? oe eee Uo 


F xhortations to candaur 


feiting and drunkenness, Luke xx. 34. This 
is not walking as in the day; for those that 
are drunk are drunk in the night, 1 Thess. v. 7. 
2. Not in chambering and wantonness ; not in 
any of those lusts of the flesh, those works of 
darkness, which are forbidden in the seventh 
commandment. Downright adultery and 
fornication are the chambering forbidden. 
Lascivious thoughts and affections, lascivious 
looks, words, books, songs, gestures, dances, 
dalliances, which lead to, and are degrees of, 
that uncleanness, are the wantonness here 
forbidden—whatsoever trangresseth the pure 
and sacred law of chastity and modesty. 3. 
Not in strife and envying. ‘These are also 
works of darkness ; for, though the acts and 
instances of strife and envy are very com- 
mon, yet none are willing to own the princi- 
ples, or to acknowledge themselves envious 
and contentious. It may be the lot of the 
best saints to be envied and striven with; 
but to strive and to envy ill becomes the dis- 
ciples and followers of the peaceable and 
humble Jesus. Where there are riot and 
drunkenness, there usually are chambering 
and wantonness, and strife and envy. Solo- 
mon puts them all together, Prov. xxiii. 29, 
&e. ‘Those that tarry long at the wine (v. 30) 
have contentions and wounds without cause 
(v. 29) and their eyes behold strange women, 
y. 33. 
IV. What provision to make (v. 14): 

“Make not provision for the flesh. Be not 
careful about the body.’ Our great care 
must be to provide for our souls; but must 
we take no care about our bodies? Must 
we not provide for them, when they need it? 
Yes, but two things are here forbidden :—1. 
Perplexing ourselves with an inordinate care, 
intimated in these words, zpdvoray pur) oueioSe. 
“ Be not solicitous in forecasting for the 
»ody; do not stretch your wits, nor set your 
houghts upon the tenter-hooks, in making 
his provision ; be not careful and cumbered 
about it ; do not take thought,” Matt. vi. 31. 
It forbids an anxious encumbering care. 2. 
Indulging ourselves in an irregular desire. 
We are not forbidden barely to provide for 
the body (it is a lamp that must be supplied 
with oil), but we are forbidden to fulfil the 
lusts thereof. The necessities of the body 
must be considered, but the lusts of it must 
not be gratified. Natural desires must be 
answered, but wanton anpetites must be 
checked and denied. ‘lo ask meat for our 
necessities is duty: we are taught to pray for 
daily bread; but to ask meat for our lusts is 
provoking, Ps. Ixxviii. 18. Those who pro- 
fess to walk in the spirit must not fulfil the 
lusts of the flesh, Gal. v. 16. 


CHAP. XIV. 


The spostic having, 1 the former chapter, directed our conduct 
one towards another in civil things, and prescribed the sacred 
laws of justice, peaceableness, and order, to be observed by us as 
members of the commonwealth, comes in this and part of the 
following chapter in like manner to direct our demeanour one 
towards another in sacred things, which pertain more imme- 
@ately to conscience and religion, and which we observe as 
memoers of the chure> Parucularly, he gives rules how to 
manage our different apprebensions about indifferent things, im 


ROMANS. 


hi, p 
the management of waren, Ms : 
among the Keman Christians, to ae tae 
labours to redress. But the rules ral, 
use in the churen, for the preservation | 
which he had so carnestly pressed i in the ving 
fulfilling of the law. Jt is certain that hothlag n 
ing, nor more cften fatal, to Christian 1 
tentions and divisions of their members. By these 
life and soul of religion expire. Now in this’ 
furnished with the sovereign balm of Gilead ; the bless 
prescribes like a wise physician, ** Why then i is not the u 
the daughter of my people recovered,” but because his 
are not followed ? This chapter, rightly understood, 
of, and lived up to, would set things to rights, and heal 


IM that is weak in the 
receive Fhe but not to doub 
ful disputations. 2 For one believe 
that he may eat all things : anothe 
who is weak, eateth herbs. 3 Let ne iT 
him that eateth despise him that e: 
eth not; and let not him which eate 
not judge him that eateth: for Ge 
hath received him. 4 Who art the 
that judgest another man’s servant 
to his own master he standeth - 
falleth. Yea, he shall be holden uf 
for God is able to make him stan 
5 One man esteemeth one day aboy 
another : another esteemeth every ¢ 
alike. Let every man be fully 
suaded in his own mind. 6 He tha 
regardeth the day, regardeth 7 unt 
the Lord; and he that regardeth nj 
the day, ve the Lord he doth not r 
gard it. He that eateth, onto 
the Lord, for he giveth God thank 
and he that eateth not, to the Le 
he eateth not, and giveth God tha 
7 For none of us liveth to him 
and no man dieth to himself. 8 
whether we live, we live unto t 
Lord; and whether we die, we d 
unto the Lord: whether we | 
therefore, or die, we are the 
9 For to this end Christ both 
and rose, and revived, that he 
be Lord both of the dead and livn 
10 But why dost thou judge 
brother? or why dost thou 
nought thy brother? for we sh 
stand before the judgment se 
Christ. 11 For it is written, 4 
live, saith the Lord, every” knee sh 
bow to me, and every te 
confess to God. 12 So then . 
one of us shall give-account on 1im- 
self to God. 13 Let us not 
fore judge one another any rare: 
judge this rather, that no man 
stumblingblock or an occasion to 1 
in his brother’s way. 14 1 


CHA 
1 Pecroiled ey ee Lord Jesus, 

t there is nothing unclean of itself: 
but to him that esteemeth any thing 
to be unclean, to him 7¢f és unclean. 
15 But if thy brother be grieved 
ith thy meat, now walkest thou not 
charitably. Destroy not him with 
thy meat, for whom Christ died, 16 
Let not then your good be evil spoken 
of: 17 For the kingdom of God is 
not meat and drink ; j but righteous- 
ness, and peace, and joy in the Holy 
epost 18 For he that in these 
things serveth Christ is acceptable to 
God, and approved of men. 19 Let 
“us therefore follow after the things 
‘which make for peace, and things 
vherewith one may edify another. 
For meat destroy not the work of 
od. All things indeed are pure; 
it 7s evil for that man who gateth 
ith offence. 21 Jt ts good neither 
eat. flesh, nor to drink wine, nor 
y thing whereby thy brother stum- 
eth, or is offended, or is made weak. 
W Hast thou faith? have it to thy- 
lf before God. Happy zs he that 
ndemneth not himself in that thing 
ich he alloweth. 23 And he that 
ubteth is damned if he eat, because 
ge eateth not of faith: for whatsoever 
is not oi faith is sin. 
| We have in this chapter, 
1. An account of the unhappy contention 
ch had broken out in the Christian church. 
Our Master had foretold that offences would 
| come ; and, it seems, so they did, for want of 
t wisdom and love which would have pre- 
d discord,and kept upunion among them. 
There was a difference among them about 
istinction of meats and days; these are 
_ two things specified. There might be 
er similar occasions of difference, while 
e made the most noise, and were most 
m notice of. The case was this: The 
ibers of the Christian church at Rome 
some of them originally Gentiles, and 
‘s of them Jews. We find Jews at Rome 
ving, Acts xxviii. 24. Now those that 
ad been Jews were trained up in the observ- 
ance of the ceremonial appointments touch- 
ing meats and days. ‘This, which had been 
ed in the bone with them, could hardly be 
out of the flesh, even after they turned 
Wistians; especially with some of them, 
2: were not easily weaned from what they 
d long been wedded to. They were not 
structed touching the cancelling of the 
BS sonial law by the death of Christ, and 
fore ratained the ceremonial institutions, 


‘aS 


ferent, 


Oe i ee ak alee 
eS eae - ws . + 
XIV. ects Exhortations to candour. 
and practised accordingly; while other Chris- 
tians, that understood themselves better, and 
knew their Christian liberty, made no such dif- 
ference. (1.) Concerning meats (v.2): One be- 
lieveth that he may eat all things—he is well 
satisfied that the ceremonial distinction of meate 
into clean and unclean is no longer in force, 
but that every creature of God is good, and 
nothing to berefused; nothing wnclean of itself, 
v.14. 'This he was assured of, not only from 
the general tenour and scope of the gospel, 
but particularly from the revelation which 
Peter, the apostle of the circumcision (and 
therefore more immediately concerned in it), 
had to this purport, Acts x.15, 28. ‘This the 
strong Christian is clear in, and practises ac- 
cordingly, eating what is set before him, and 
asking no question for conscience’ sake, 1 
Cor. x. 27. On the other hand, another, who 
is weak, is dissatisfied in this point, is not 
clear in his Christian liberty, but rather in- 
clines to think that the meats forbidden by 
the law remain still unclean; and hers 
to keep at a distance from them, he will eat 
no flesh at all, but eateth herbs, contenting 
himself with only the fruits of the earth. See 
to what degrees of mortification and self-denial 
a tender conscience will submit. None know 
but those that experience it how great both 
the restraining and the constraining power 
of conscience is. (2.) Concerning days, v. 5. 
Those who thought themselves still under 
some kind of obligation by the ceremonial 
law esteemed one day above another—kept 
up a respect to the times of the passover, 
pentecost, new moons, and feast of taber- 
nacles; thought those days better than other 
days, and solemnized them accordingly with 
particular observances, binding themselves 
to some religious rest and exercise on those 
days. ‘Those who knew that all these things 
were abolished and done away by Christ’s 
coming esteemed every day alike. We must 
understand it with an exception of the Lord’s 
day, which all Christians unanimously ob- 
served; but they made no account, took no 
notice, of those antiquated festivals of the 
Jews. Here the apostle speaks of the dis- 
tinction of meats and days as a thing indif- 
when it went no further than the 
opinion and practice of some particular per- 
sons, who had been trained up all their days 
to such observances, and therefore were the 
more excusable if they with difficulty parted 
with them. But in the epistle to the Gala- 
tians, where he deals with those that were 
originally Gentiles, but were influenced by 
some judaizing teachers, not only to believe 
such a distinction and to practise accordingly, 
but to lay a stress upon it as necessary to 
salvation, and to make the observance of the 
Jewish festivals public and congregational, 
here the case was altered, and it is charged 
upon them as the frustrating of the design 
of the gospel, falling from grace, Gal. iv. 9— 
11. The Romans did it out of weakness, the 
Galatians did it out of wilfulness and wicked. 
I16—VL 


Ter 


NL Ee eee Cone el ae 


T whortations to candour. 


ness ; and therefore the apostle handles them 
thus differently. This epistle is supposed to 
have been written some time befors thst to 
the Galatians. ‘The apostle seems willing to 
let the ceremonial law wither by degrees, and 
to let it have an honourable burial; now 
these weak Romans seem to be oniy follow- 
ing it weeping to its grave, but those Gala- 
tians were raking it out of its ashes. 

2. It was not so much the difference itself 
that did the mischief as the mismanagement 
of the difference, making it a bone of con- 
tention. (1.) Those. who were strong, and 
knew their Christian liberty, and made use 
of it, despised the weak, who did not. 
Whereas they should have pitied them, and 
helped them, and afforded them meek and 
friendly instruction; they trampled upon them 
as silly, and humoursome, and superstitious, 
for scrupling those things which they knew 
to be lawful: so apt are those who haye 
knowledge to be puffed up with it, and to 
look disdainfully and scornfully upon their 
brethren. (2.) ‘Those who were weak, and 
durst not use their Christian liberty, judged 
and censured the strong, who did, as if they 
were loose Christians, carnal professors, that 
cared not what they did, but walked at all 
adventures, and stuck at nothing. They 
judged them as breakers of the law, con- 
femners of God’s ordinance, and the like. 
Such censures as these discovered a great 
deal of rashness and uncharitableness, and 
would doubtless tend much to the alienating 
of affection. Well, this was the disease, and 
we see it remaining in the church to this day ; 
the like differences, in like manner mis- 
managed, are still the disturbers of the 
church’s peace. * But, 

If. We have proper directions and sug- 
gestions laid down for allaying this con- 
tention, and preventing the ill consequences 
of it. The apostle, as a wise physician, pre- 
scribes proper remedies for the disease, which 
are made up of rules and reasons. Such 
gentle methods does he take, with such cords 
of a man does he draw them together; not 
by excommunicating, suspending, and si- 
lencing either side, but by persuading them 
both to a mutual forbearance: and as a 


faithful daysman he lays his hand upon’ 


them both, reasoning the case with the strong 
that they should not be so scornful, and with 
the weak that they should not be so censo- 
rious. If the contending parties will but 
submit to this fair arbitration, each abate of 
nis rigour, and sacrifice their differences to 
their graces, all will be well quickly. Let us 
observe the rules he gives, some to the strong 
and some to the weak, and some to both, for 
they are interwoven ; and reduce the reasons 
to their proper rules. 

1. Those who are weak must be received, 
hut not to doubtful disputations, v.1. Take 
this for a general rule; spend your zeal in 
those things whersin vou and all the people 
of God are agreed, and do not dispute about 


ROMANS. BS 
matters that are doubt! 
AapBavecSe—take him to 
receiva kim with the gre } 
tenderness ; poe um ¢ 

lend him your hand, to help him, 
to you, to encourage him. Receive hi 
your company, and converse, 

nninion, entertain him with readi 


’ 


me 
EA oS 
& 


¥ “tag 
condescension, and treat him with all p 
sible endearments. Receive him: né it 
quarrel with him, and to argue about t 
certain points that are in contro sy, whi 
will but confound him, and ne hi 
with empty notions, perplex him, dea hi 
his faith. “Let not your Christian friends 
and fellowship be disturbed with such vz 
janglings and strifes of words.—Not to ju 
his doubtful thoughts (so the margin), “1 
to pump out his weak sentiments concernii 
those things which he is in doubt abo 
that you may censure and condemn hii 
Receive him, not to expose him, but to 
struct and strengthen him. See 1 Cor. 
Phil. iii. 15, 16. o tae 
2. Those who are strong must by no me 
despise the weak; nor those who are we 
judge the strong,'v. 3. This is levelle 
rectly against the fault of each party. 
seldom that any such contention ne 
there is a fault on both sides, and both m 
mend. He argues against both these j 
we must not despise nor judge our breth 
Why so? aly 
(1.) Because em 3 ai 
we reflect upon him if we rele those 
he hath received. God never cast 
that had true grace, though he was bu 
in it; never broke the bruised reed. Stro 
believers and weak believers, those that 
and those that eat not, if they be t 
lievers, are accepted of God. It will 
for us to put this question to oursely: 
we are tempted to behave scornfully 
our brethren, to disdain and censure 1 
“ Has not God owned them; and, ifheh 
I disownthem?” “Nay, God doth 
receive him, but hold him up, v. 4. Ye 
that he who eateth will fall by his pre 
or that he who eateth not will sink w 
weight of his own fears and scruples 
they have true faith, and an eye to 
one in the intelligent use of his 
liberty and the other in the conscien’ 
bearance of it, they shall be held up 
in his integrity, and the other inh 
This hope is built upon the powe 
God is able to make him stand ; z 
able, no doubt he is willing to 
those j 


master (uv. 4): the 
another man’s servant ? We reckon it 
of ill manners to meddle with other 1 


pe Se 
to find fault with them and 
. Weak and strong Christians 
our brethren,-but they are not 
s. This rash judging is reproved, 
, under the notion of being many 
. We make ourselves our brethren’s 
ers, and do in effect usurp the throne of 
God, when we take upon us thus to judge 
them, especially to judge their thoughts and 
ntions, which are out of our view, to judge 
persons and state, concerning which it 
hard to conclude by those few indications 
which fall within our cognizance. God sees 
"not as man sees; and he is their master, and 
not we. In judging and censuring our bre- 
en, we meddle with that which does not 
elong to us: we have work enough to do 
it home ; and, if we must needs be judging, 
let us exercise our faculty upon our own 
yearts and ways.—To his own muster he 
ttands or fails ; that is, his doom will be 
according to his master’s sentence, and not 
cording to ours. How well for us is it 
that we are not to stand nor fall by the judg- 
Ment one of another, but by the righteous 
d unerring judgment of God, which is ac- 
ording to truth! “ While thy brother’s 
ause is before thy judgment, it is coram non 
Gudice—before one who is not the judge ; the 
‘ of heaven is the proper court for trial, 
e, and where only, the sentence is de- 
ve and conclusive; and to this, if his 
be upright, he may comfortably appeal 
rom. thy rash censure.”’ 
(3.) Because both the one and the other, 
if they be true believers, and are right in the 
1, have an eye to God, and do approve 
emselyes to God in what they do, v. 6. 
He thai regards the day—that makes con- 
nee of the observance of the Jewish fasts 
festivals, not imposing it, upon others, nor 
ing a stress upon it, but willing to be as 
e thinks on the surer side, as thinking there 
| is su o harm in resting from worldly labours, 
2 worshipping God on those days—it is 
- We have reason to think, because in 
things he conducts himself like a good 
bristian, that in this also his eye is single, 
that he regardeth it unto the Lord ; and 
will accept of his honest intention, 
igh he be under a mistake about the ob- 
ce of days; for the sincerity and up- 
ess of the heart were never rejected for 
ealmess and infirmity of the head: so 
od a master do we serve. On the other 
nd, he that regards not the day—that does 
t make a difference between one day and 
other, does not call one day holy and an- 
er profane, one day lucky and another un- 
, but esteems every day alike—he does 
it out of a spirit of opposition, con- 
etion, or contempt of his brother. Ifhe 
good Christian, he does not, he dares 
it from such a principle; and there- 
haritably conclude that to the Lord 
not regard it. He makes no such 
e of days only because he knows God 


CHAP. XIV 


Exhortations to candour. 


hath made none ; and therefore intends his 
‘honour in endeavouring to dedicate every day 
tohim. So for the other instance: He that 
eateth whatever is set before him, though it 
be blood, though it be swine’s flesh, if it be 
food conyenient for him, he eateth fo the 
Lord. He understands the liberty that God 
has granted him, and uses it to the glory of 
God, with an eye to his wisdom and good- 
ness in enlarging our allowance now under 
the gospel, and taking off the yoke of legal 
restraints ; ana he giveth God thanks for the 
variety of food he has, and the liberty he has 
to eat it, and that in those things his con 
science is not fettered. On the other hand. 
he that eateth not those meats which were 
forbidden by the ceremonial law, to the Lord 
he eateth not. It is for God’s sake, because 
he is afraid of offending God by eating that 
which he is sure was once prohibited ; and he 
giveth God thanks too that there is enough 
besides. If he conscientiously deny himself 
that which he takes to be forbidden fruit, yet 
he blesses God that of other trees in the gar- 
den he may freely eat. Thus, while both 
have an eye to God in what they do, and ap- 
prove themselves to him in their integrity, 
why should either of them be judged or 
despised? Observe, Whether we eat flesh, 
or eat herbs, itis a thankful regard to God, 
the author and giver of all our mercies, that 
sanctifies and sweetens it. Bishop Sander- 
son, in his 34th sermon, upon | Tim. iv. 4, 
jastly makes this observation: It appears by 
this that saying grace (as we commonly call 
it, perhaps from 1 Cor. x. 30) before and after 
meat was the common known practice of the 
church, among Christians of all sorts, weak 
and strong : an ancient, commendable, apos- 
tolical, Christian practice, derived down from 
Christ’s example through all the ages of the 
church, Matt. xiv.19; xv. 36; Luke ix. 16; 
John vi. 11; Matt. xxvi. 26; 27 ; Acts xxvii. 
35. Blessing the creatures in the name of 
God before we use them, and blessing the 
name of God for them after, are both in- 
cluded; for etdoyety and edyapiseiy are used 
promiscuously. ‘To clear this argument 
against rash judging and despising, he shows 
how essential it is to true Christianity to have 
a regard to God and not to ourselves, which 
therefore, unless the contrary do manifestly 
appear, we must presume concerning those 
that in minor things differ from us. Ob- 
serve his description of true Christians, taken 
from their end and aim (v. 7, 8), and the 
ground of it, v. 9. 

{1.} Our end and aim: not self, but the 
Lord. As the particular end specifies the 
a¢tion, so the general scope and tendency 
specify the state. If we would know what 
way we walk in, we must enquire what end 
we walk towards. First, Not to self. We 
have learned to deny ourselves; this was 
our first lesson: None of us liveth to himself. 
‘This is a thing in which all the people of God 
are one, however they differ in other thirgs; 

1 


joe ee Oe! | oe ee eT Fa 
is _ ¥ * rs wet r 


whoréations to canaour. 


yet both agree in this, not to live to them- 
selves. Not one that hath given up his 
name to Christ is allowedly a self-seeker ; it 
is contrary to the foundation of true Chris- 
tianity. We neither live to ourselves nor die 
to ourselves. We are not our own masters, 
nor our own proprietors—we are not at our 
own disposal. ‘The business of our lives is 
not to please ourselves, but to please God. 
The business of our deaths, to which we are 
every day exposed and delivered, is not to 
make. ourselves talked of ; we run not such 
hazards out of vain-glory, while we are dying 
daily. When we come to die actually, neither 
is that to ourselves; it is not barely that we 
would be unclothed, and eased of the burden 
of the flesh, but it is to the Lord, that we 
may depart and be with Christ, may be pre- 
sent with the Lord. Secondly, But to the 
Lord (v. 8), to the Lord Christ, to whom all 
power and judgment are committed, and in 
whose name we are taught, as Christians, to 
do every thing we do (Col. iii. 17), with an 
eye to the will of Christ as our rule, to the 
glory of Christ as our end, Phil.i. 21. Christ 
is the gain we aim at, living and dying. We 
live to glorify him in all the actions and af- 
fairs of life; we die, whether a natural or a 
violent death, to glorify him, and to go to be 
glorified with him. Christ is the centre, in 
which all the lines of life and death do meet. 
This is true Christianity, which makes Christ 
allin all. So that, whether we live or die, we 
are the Lord’s, devoted to him, depending 
on him, designed and designing for him. 
Though some Christians are weak and others 
strong,—though of different sizes, capaci- 
ties, apprehensions, and practices, in minor 
Shings, yet they are all the Lord’s—all eying, 
and serving, and-approving themselves to 
Christ, and are accordingly owned and ac- 
cepted of him. Is it for us then to judge or 
despise them, as if we were their masters, 
and they were to make it their business to 
please us, and to stand or fall by our dooms? 

{2.] The ground of this, v. 9. It is grounded 
upon Christ’s absolute sovereignty and do- 
minion, which were the fruit and end of his 
death and resurrection. To this end he both 
died, and rose, and revived (he, having risen, 
entered upon a heavenly life, the glory which 
he had before) that he might be Lord both of 
dead and living—that he might be universal 
monarch, Lord of all (Acts x. 36), all the ani- 
mate aud inanimate creatures ; for he is head 
over all things to the church. He is Lord 
of those that are living to rule them, of those 
that are dead to receive them and raise them 
up. This was that name above every name 
which God gave him as the reward of his 
humiliation, Phil. ii. 8,9. It was after he 
had died and risen that he said, All power is 
given unto me (Matt. xxviii. 18), and presently 
he exerts that power in issuing out commis- 
sions, v. 19,20. Nowif Christ paid so dearly 
for his dominion over souls and consciences, 


ROMANS. ie 
thongh some are weak and others are strong, ! and has such a just and un 


jthat art strong set at nought thy brother t 


vr 
exercise that dominion, we must 
as seem to invade it, nor intrench 
judging the consciences of our bre 
arraigning them at our bar. When 
ready to reproach and reflect upon the né 
and memory of those that are dead and ge 
and to pass a censure upon them (wh 
some the-rather do, because such judgm: 
of the dead are more likely to pass une 
trolled and uncontradicted), we must ¢ 
sider that Christ is Lord of the dead, as w 
as of the living. If chey are dead, they ha 
already given up their account, and let 1 
suffice. And this leads to another reas 
against judging and despising, % 

(4.) Because both the one and the ott 
must shortly give an account, v. 10— 
A believing regard to the judgment of t 
great day would silence all these rash ju 
ings: Why dost thou that art weak judge 
brother thatis strong? And why dost ti 


is weak? Why is all this clashing, and ¢ 
tradicting, and censuring, among Christia 
We shall all stand before the judgment-seai 
Christ, 2 Cor. vy. 10. Christ will be” 
Judge, and he has both authority and ab 
to determine men’s eternal state accordin; 
their works, and before him we shall st 
as persons to be tried, and to give up 
account, expecting our final doom from h 
which will be eternally conclusive. ” 
illustrate this (v. 11), he quotes a passage 
of the Old Testament, which speaks of Chri 
universal sovereignty and dominion, ~ 
that established with an oath: As I 
(saith the Lord), every knee shall bow to 
It is quoted from Isa. xlv. 23. There it 
I have sworn by myself; here it is, As I 
So that whenever God saith As J hive, 
be interpreted as swearing by hims 
it is God’s prerogative to have life in hi 
there is a further ratification of it there, 
word is gone out of my mouth. It isa | 
phecy, in general, of Christ’s dominion; 
here very fully applied to the jue gmel 
the great day, which will be the highest 
most illustrious exercise of that domin 
Here is a proof of Christ’s Godhead :! 
the Lord and he is God, equal with the 
ther. Divine honour is due to h 
must be paid. It is paid to God thre 
him as Mediator. God will judge the w 
by him, Acts xvii. 31. The bowing of 
knee to him, and the confession made’ 
the tongue, are but outward exp 
inward adoration and praise. 

and every tongue, either freely or by : 

[1.] All his friends do it freely, are 

willing in the day of his power. Grace 
soul’s cheerful, entire, and avowed st 
to Jesus Christ. First, Bowing to him= 
understanding bowed to his truths, the 
to his laws, the whole man to his au 
and this expressed by the bowing of th 


the posture of adoration and prayer. | [ 
fs 


so area 


Sal ik la hs 


it * 4 

our Joseph, Bow the knee, 
_xli. 43. Though bodily exercise alone 
ofits little, yet, as it is guided by inward 
and reverence, itis accepted. Secondly, 
onfessing to him—acknowledging his glory, 
ace, and greatness—acknowledging our own 
eanness and vileness, confessing our sins 
him; so some understand it. 
2.] All his foes shall be constrained to do 
hether they will or no. When he shall 
me in the clouds, and every eye shall see 
aim, then, and not till then, will all those 
promises which speak of his victories over 
is enemies and their subjection to him have 
eir full and complete accomplishment ; 
en his foes shall be his footstool, and all 
enemies shall lick the dust. Hence he 
oncludes (v. 12), Every one of us shail give 
count of himself to. God. We must not 
e account for others, nor they for us; 
every one for himself. We must give 
ount how we have spent our time, how we 
we improved our opportunities, what we 
ave done and how we have done it. And 
erefore, First, We have little to do to 
ige others, for they are not accountable 
) us, nor are we accountable for them 
ls ii. 6): Whatsoever.they were, vt maketh 
) matter to me, God accepteth no man’s 
on. Whatever they are, and whatever 
ey do, they must give account to their 
master, and not tous; if we can in 
thing be helpers of their joy, it is well; 
we have not dominion over their faith. 
, Secondly, We have the more to do to 
ge ourselves. We have an account of 
-own to make up, and thatis enough for 
et every man prove his own work (Gal. 
state his own accounts, search his own 
and life ; let this take up his thoughts, 
e that is strict in judging himself and 
ng himself will not be apt to judge and 
ise his brother. Let all these differences 
ferred to the arbitration of Christ at the 
_ day. 

Aes the stress of Christianity is 
o be laid upon these things, nor are 
at all essential to religion, either on the 
sideorontheother. ‘This is his reason 
17, 18), which is reducible to this branch 
xhortation. Why should you spend 
- zeal either for or against those things 
sh are so minute and inconsiderable in 
? Some make it a reason why, in 
of offence likely to be taken, we should 
im the use of our Christian liberty ; but 
s directed in general against that heat 
ut those things which he observed on both 

. The kingdom of God is not meat, &c. 


rve here, 
[1.] The nature of true Christianity, what 
it is here called, The kingdom of God ; 
eligion intended to rule us, a kingdom: 
is in a true and hearty subjection to 
power and dominion: ‘The gospel 
msation is in a special! manner called 


consist either in using or in abstaining from 
such and such meats and drinks. Chris- 
tianity gives no rule in that case, either in one 
way or another. The Jewish religion con- 
sisted much in meats and drinks (Heb. ix 
10), abstainmg from some meats religiously 
(Lev. xi. 2), eating other meats religiously, 
as in several of the sacrifices, part of which 
were to be eaten before the Lord: but all 
those appointments are now abolished and 
are no more, Col. ii. 21, 22. The matter is 
left at large. Every creature of God 1s good, 
1 Tim. iv. 4. So, as to other things, it is 
neither circumcision nor uncircumcision 
(Gal. v. 6; vi. 15; 1 Cor. vii. 19), it is not - 
being of this party and persuasion, of this 
or the other opinion in mimor things, that 
will recommend us to God. It will not be 
asked at the great day, ‘‘ Who ate flesh, and 
who ate herbs?” ‘Who kept holy days,. 
and who did not?” Nor will it be asked, 
““Who was conformist and who was non- 
conformist?” But it will»be asked, ‘“* Who: 
feared God and worked righteousness, and 
who did not?’’. Nothing more destructive to. 
true Christianity than placing it in modes, 
and forms, and circumstantials, which eat 
out the essentials. Secondly, It is righteous- 
ness, and peace, and joy in the Holy Ghost. 
These are some of the essentials of Chris- 


tianity, things in which all the people of God 


are agreed, in the pursuit of which we must 
spend our zeal, and which we must mind 
with “an excelling care. Righteousness, 
peace, and joy, are very comprehensive 
words; and each of them includes much 
both of the foundation and the superstructure 
ofreligion. Might I limit the sense of them, 
it should be thus:—As to God, our great 
concern is righteousness—to appear before 
him justified by the merit of Christ’s death, 
sanctified by the Spirit of his grace; for the 
righteous Lord loveth righteousness. As to 
our brethren, it is peace—to live in peace and 
love, and charity with them, following peace 
with all men: Christ came into the world 
to be the great peace-maker. As to our- 
selves, it is yoy in the Holy Ghost—that 
spiritual joy which is wrought by the blessed 
Spirit in the hearts of believers, which respects 


|God as their reconciled Father and heaven 


as their expected home. Next to our com- 
pliance with God, the life of religion consists 
inourcomplacency inhim;to delight ourselves. 
always in the Lord. Surely we serve a good 
Master, who makes peace and joy so essen- 
tial to our religion. Then and then only we 
may expect peace and joy in the Holy Ghost 
when the foundation is laid in righteousness, 
Isa. xxx. 17. Thardly, It is in these things 
to serve Christ (v 18), to do all this out of 
respect to Christ himself as our Master, to his 
will as our rule and to his glory as our end. 
That which puts an acceptableness upon all 


gdom of God, in distinction from the | our good duties isa regard to Christ in the 


SS  -e 


~ Evhortations to candour. 


doing of them. Weare to serve his interests 
and designs in ‘the world, which are in the 
first place to reconcile us to God and then to 
reconcile us one toanother. What is Chris- 
tianity but'the serving of Christ? And we 
may wellafford to serve him who forus and for 
our salvation took upon him the form of 
a servant. 

[2.] The advantages of it. He that duly 
observeth these things, First, Is acceptable 
to God. God is well pleased with such a 
one, though he be not in every thing just of 
ourlength, He has theloveand favour of God ; 
his person, his performances, are accepted of 
God, and we need no more to make us happy. 
If God now accepts thy, works, thou mayest 


“eat thy bread with joy. Those are most 


pleasing to God that are best pleased with 
him; and they are those that abound most in 
peace and joy in the Holy Ghost. Secondly, 
He is approved of men—of all wise and good 
men, and the opinion of others is not to be 
regarded. The persons and things which are 
acceptable to God should be approved of us. 
Should not we-be pleased with that which 
God is pleased with? What is it to be sancti- 
ed, but to be of God’s mind? Observe, 
Phe approbation of men is not to be slighted ; 
for we must provide things honest in the 
sight of all men, and study those things that 
are lovely andof good report : but the accept- 
ance of God is to be desired and aimed at in 
the first place, because, sooner or later, God 
will bring all the world to be of his mind. 

3. Another rule here given is this, that in 
these doubtful things every one not only may, 
but must, walk according to the light that 
God hath given him. ‘This is laid down v. 
5, Let every man be fully persuaded in his own 
mind ; that is, “ Practise according to your 
own judgment in these things, and leave 
others to. do so too. Do not censure the 
practice of others; let them enjoy their own 
opinion ; if they be persuaded in their own 
mind that they ought to do so and so, do not 
condemn them, but, if your sober séntiments 
be otherwise, do not make their practice .a 
rule to you, any more than you must pre- 
scribe yours as a rule to them." Take heed 
of acting contrary to the dictates of a doubt- 
ing conscience. First be persuaded that 
what you do is lawful, before you venture to 
do it.” In doubtful things, it is good keep- 
ing on the sure side of the hedge. If a weak 
Christian doubts whether it be lawful to eat 
flesh, while he remains under that doubt he 
had best forbear, till he be fully persuaded in 


his own mind. We must not pin our faith 


upon any one’s sleeve, nor make the practice 
of others our rule; but follow the dictates of 
our own understanding. ‘To this purport he 
argues, v. 14 and 23, which two verses ex- 
plain this, and give usa rule not to act against 
the dictates, 

(1.) Of a mistaken conscience, v. 14. Ifa 
thing be indifferent, so that it is not in itself 
& sin not to do it, if we really think it a sin to 


ROMANS. . 


do it itis to us a sin, 
cause we act against 0 
mistaken and misinformed. oO 
case in hand, concerning the di iffe 
meats. Observe, valet FBO 
{1.] His own clearness in this m 
know and am persu am fully persu 
I am acquainted with my Christian Ii 
and am satisfied in it, without any dou! 
scruple, that there zs nothing unclean of 
that is, no kind of meat that lies unde 
ceremonial uncleanness, nor is forbidde 
be eaten, if it be food proper ‘for h 
bodies.” Several kinds of meat 
bidden to the Jews, that in that, as in ¢ 
things, they might be a peculiar and: 
people, Lev. xi. 44 ; Deut. xiv. 2,3. 
brought a curse upon the whole crea 
Cursed is the ground for thy sake ; the v 
the creatures and dominion over them 4 
forfeited, so that to man they were all une 
(Tit. i. 15), in token of which God in 
ceremonial law prohibited the use of so 
show what he might have done concen 
all; but now that Christ has rem 
curse the matter is set at large again, 
that prohibition is taken away. ‘Iher 
Paul says that he was persuaded by fe 
Jesus, not only as the author of that 
suasion, but as the ground of it; it was 
upon the efficacy of Christ’s death, wh i 
moved the curse, took off the forfeit pure 
restored our right to the creature in ge 
ead consequently put a period to that p 
cular distinguishing prohibition. So 
now there is nothing unclean of itself, 
creature of God is good ; nothing com 
so the margin, ovdév rowor* nothing w 
common to others to eat, from the u 
which the professors of religion are rest 
nothing profane ; in this sense the Jews 
the word common. It is explained bi 
word dxd@aprov, Acts x. 14, am ¢ 01 
or unclean. It was not only from ‘ 
lation made to Peter in this matter, 
the tenour and tendency of the 7 
and from the manifest design of Christ’s 
in general, that Paul learned to‘count mi 
common or unclean. ‘This was Paul 
clearness, and -he practised accordir 
[2.] But here is a caution he giv 
who had not that clearness’in th 
which he had: Yo him that este 
thing to be unclean, gi it be k 
yet to him it is unclean isp 
thus determined, gives a omen 
he who does a thing which ‘he verily bel 
to be unlawful, however the thin 
self, to him it is a sin. This arises 
unchangeable law of our creation, W 
that our wills, in all their choices, mo 
and directions; should follow the diet a 
our understandings. This is — ' oa 
nature, which order is broken if 
standing (though misguided) tell v 
a thing is a sin, and yet we will ba 
is a will to dovevil ; for, if it Bri c 


sin, there 1s the Same pravity and cor. 
uption of the will.in the doing of it as if 
ally it were a sin ; and therefore we ought 
fet to do-it. Not that it is in the power of 
ny man’s conscience to alter the nature of 
e action in itself, but only as to himself. 
[t must be understood likewise with this pro- 
fiso, though men’s judgments and opinions 
may make that which is good in itself to be- 
pme evil to them, yet they cannot make that 
which is evil in itself to become good, either 
im itself or to them. If a man were verily 
ersuaded (it is Dr. Sanderson’s instance, 
fon on ch. xiv. 23) that it were evil toask 
father’s blessing, that mispersuasion 
d make it become evil to him: but, if he 
ld be as verily persuaded that it were 
s00d to curse his father, this would not make 
it become good. The Pharisees taught peo- 
le to plead conscience, when they made 
orban an excuse for denying relief to their 
arents, Matt. xv.5, 6. But this would not 
rve any more than Paul’s erroneous con- 
science would justify his rage against Chris- 
anity (Acts xxvi. 9), or theirs, John xvi. 2. 

Nor must we act against the dictates 
doubting conscience. In those indifferent 
which we are sure it is no sin not to 
0, and yet are not clear that it is lawful to 
» them, we must not do them while we con- 
tinue under those doubts; for he that doubteth 
“damned if he eat (v. 23), that is, it turns 
into sin to him ; he is damned, raraxéxorrar— 
is condemned of his own conscience, be- 
fuse he eateth not of faith, because he does 
at which he is not fully persuaded he may 
Wiully do. He is not clear thatrit is law- 
for him to eat swine’s flesh (suppose), and 
tis drawn, notwithstanding his doubts, to 
it, because he sees others do it, because 
uld gratify his appetite with it, or be- 
he would not be reproached for his 
arity. Here his own heart cannot but 
mn him as a transgressor. Our rule is, 
Ik as far as we have attained, not fur- 
r, Phil. iii. 15, 16.—For whatsoever is not 
ithissin. Taking it in general, it is the 
with that of the apostle (Heb. xi. 6), 
faith it is impossible to please God. 

atever we do in religion, it will not turn 
9 any good account, except we do it from a 
principle of faith, with a believing regard to 
ill of Christ as our rule, to the glory of 
as our end, and to the righteousness 
st as our plea. Here it seems to be 
more strictly; whatever is not of faith 
is, whatever is done while we are not 
ly persuaded of the lawfulness of it), is 
against conscience. He that will ven- 
to do that which his own conscience 
sests to him to be unlawful, when it is 
so in itself, will by a like temptation be 
to do that which his conscience tells 
3 unlawful when it is really so. The 
of a man is the candle of the Lord, and 
angerous thing to debauch and put a 
pon conscience, though it be under a 


= 


oe 
ist 


~ CHAP. XIV. 


7 


* 
Exhortations to candour. 


mistake. Thiz seems to be the meaning of 
that aphorism, which sounds somewhat 
darkly (v.22), Happy is he that condemns not 
himself in that thing which he allows. Many 
a one allows himself in practice to do that 
which yet in his judgment and conscience he 
condemns himself for—allows it for the sake 
of the pleasure, profit, or credit of it—allows 
it in conformity to the custom; and yet 
whilst he does it, and pleads for it, his own 
heart gives him the lie, and his conscience 
condemns him for it. Now, happy is the 
man who so orders his conversation as not ii 
‘any action to expose himself to the challenges 
and reproaches of his own conscience—that 
does not make his own heart his adversary, 
as he must needs do who does that which he 
is not clear he may lawfully do. He is happy 
‘that has peace and quietness within, for the 
testimony of conscience will be a special cor- 
dial in troublesome times. Though men 
condemn us, it is well enough if our own 
hearts condemn us not, 1 John iii. 21. . 

4. Another rule here prescribed is to thos 
who are clear in these matters, and know 
their Christian liberty, yet to take heed of 
using it so as to give offence to a weak 
brother. This is laid down v. 13, Let us 
not judge one another any more. “‘Let it suffice 
that you have hitherto continued in this 
uncharitable practice, and do-so no more.” 
The better to insinuate the exhortation, he 
puts himself in; Let us not; as if he had 
said, “It is what I have resolved against, 
therefore do you leave it: but judge this 
rather, instead of censuring the practice 
of others, let us look to our own, that no 
man put a stumbling-block, or an occasion to 
fall, in his brother's way,’—zpdcxoupa, 7 
oxaéydadov. We must take heed of saying or 
doing any thing which may occasion our 
brother to stumble or fall; the one signifies a 
less, the otheragreater degree of mischief and 
offence—that which may be an occasion, 

(1.) Of grief to our brother, ‘‘ One that 
is weak, and thinks it unlawful to eat such 
and such meats, will be greatly troubled to 
see thee eat them, out of a concern for the 
honour of the law which he thinks forbids 
them, and for the good of thy soul which he 
thinks is wronged by them, especially when 
thou dost it wilfully and with a seeming pre- 
sumption, and not with that tenderness and 
that care to give satisfaction to thy weak 
brother which would become thee.” Chris- 
tians should take heed of grieving one 
another, and of saddening the hearts of 
Christ’s little ones. See Matt. xviii. 6, 10. 

A2.) Of guilt to our brother. The former 
is a stumbling-block, that gives our brother a 
great shake, and is a hindranceand discourage- 
ment to him; but this is an occasion to fail. 
“Tf thy weak brother, purely by thy example 
and influence, without any satisfaction 
received concerning his Christian liberty, be 
drawn to act against his conscience and to 
walk contrary to the light ke has, and so to 


Eee eee 


- 


Exhortations to candour. 


contract gwilt upon his soul, though the 
thing were lawful to thee, yet not being so to 
him (he having not yet thereto attained), thou 
art to be blamed for giving the occasion.” 
See this case explained, 1 Cor. viii. 9—11. 
To the same purport (v. 21) he recommends it 
to our care not to give offence to any one by 
the use of lawful things: Jtzs good neither 
to eat flesh nor to drink wine; these are 
things lawful indeed and comfortable, but not 
necessary to the support of human life, and 
therefore we may, and must, deny ourselves 
in them, rather than give offence. Jtis good 
—pleasing to God, profitable to our brother, 
and no harm to ourselves. Daniel and his 
fellows were in better liking with pulse and 
water than those were who ate the portion of 
the king’s meat. It isa generous piece of 
self-denial, for which we have Paul’s example 
(1 Cor. viii. 13), If meat make my brother to 
offend ; he does not say, I will eat no meat, 
that is to destroy himself; but I will eat no 
flesh, that is to deny himself, while the world 
stands. This is to be extended to all such 
indifferent things whereby thy brother 
stumbleth, or is offended, is involved either 
in sin or in trouble: or is made weak—his 
graces weakened, his comforts weakened, his 
resolutions weakened. Js made weak, that 
is, takes occasion to show his weakness by 
his censures and scruples. We must not 
weaken those that are weak ; that is to quench 
the smoking flax and to break the bruised 
reed. Observe the motives to enforce this 
caution. 

{1.] Consider the royal law of Christian 
love and charity, which is hereby broken 
(v.15): If thy brother be grieved with thy meat 
—be troubled to see thee eat those things 
which the law of Moses did forbid, which 
yet thou mayest lawfully do; possibly thou 
art ready to say, “Now he talks foolishly 
and weakly, and it is no great matter what 
he says.”” We are apt, in such a case, to lay 
all the blame on that side. But the reproof 
is here given to the stronger and more 
knowing Christian: Now walkest thou not 
charitably. Thus the apostle takes part with 
the weakest, and condemns the defect in 
love on the one side more than the defect in 
knowledge on the other side; agreeably to 
his principles elsewhere, that the way of love 
is the more excellent way, 1 Cor. xii. 31. 
Knowledge puffeth up, but charity edifieth, 
1 Cor. viii. 1—3. Now walkest thou not 
charitably. Charity to the souls of our 
brethren is the best charity. True love would 
make us tender of their peace and purity, 
and beget a regard to their consciences as 
well as to our own. Christ deals gently 
with those that have true grace, thaugh they 
are Weak in it. 

[2.] Consider the design of Christ’s death : 
Destroy not him with thy meat for whom 
Christ died, v.15. First, Drawing a soul to 
sin threatens tke destruction of that soul. 
By shaking his faith, provoking his passion, 


ROMANS. 


‘such a life, and shall not we quit a morsel 


5 72 = aed 
and tempting him to adt z 

his own conscience, thou dost 
thee lies, destroy him, giving him : 
to return to judaism. Mz) aréAXve. I 
an utter destruction. The begining 
as the letting forth of water; we are 
sure that it will stop any where on this 
eternal destruction. Se , The ce 
sideration of the love of Christ in dying f 
souls should make us very tender of 
happiness and salvation of souls, and care! 
not to do any thing which may obstruct a 
hinder them. Did Christ quita life for sa 


meat for them? Shall we despise those who} 
Christ valued at so high a rate?. Did } 
think it worth while to deny himself so mu 
for them as to die for them, and shall not) 
think it worth while to deny ourselves 
little for them as abstaining from flesh com 
to ?— With thy meat. ‘Thon pleadest tha 
is thy own meat, and thou mayest do 
thou wilt with it ; but remember that, thoug 
the meat is thine, the brother offended | 
it is Christ’s, and a part of his purchai 
While thou destroyest thy brother thou : 
helping forward the devil’s design, for he 
the great destroyer; and,as much as in th 
lies, thou art crossing the design of Chri: 
for he is the great Saviour, and dost not on 
offend thy brother, but offend Christ ; for t 
work of salvation is that which his heart 
upon. But are any destroyed for wh 
Christ died? If we understand it of 1 
sufficiency and general intendment of Chris 
death, which was to save all upon gos 
terms,no doubt but multitudes are... If of | 
particular determination of the efficacy of 
death to the elect, then, though none t 
were given to Christ shall perish (J 
39), yet thou mayest, as much as is in | 
power, destroysuch. Nothanksto thee iff 
be not destroyed; by doing that which ha 
tendency to it, thou dost manifest a g 
opposition to Christ. Nay, and thou ma) 
utterly destroy some whose profession 1 
be so justifiable that thou art bound to 
lieve, in a judgment of charity, that Ch 
died for them. Compare this with 1 Cor. 
10, 11. ; 
[3.] Consider the work of God (e.: 
“For meat destroy not the work of God— 
work of grace, particularly the work of | 
in thy brother’s soul.” e works of pe 
and comfort are destroyed by such 
fence given; take heed of it therefo 
not undo that which God hath done. 
should work together with God, do 
countermine his work. First, The work 
grace and peace is the work of God; ii 
wrought by him, it is wrought for him; ? 
a good work of his beginning, Phil. | 
Observe, The same for whom Christ 
(v.15) are here called the work of God; 
the work that is wrought for us there is 
to be wrought in us, in order to our salval 
Every saint is God's workmanship, his | 


<4 


an) 


_ We must be very careful to do 


work, either in ourselves or others. 


ather than obstruct and prejudice our own 
others’ grace and peace. Many do for 
and drink destroy the work of God in 
mselves (nothing more destructive to the 
oul than pampering and pleasing the flesh, 
d fulfilling the lusts of it), so likewise in 
ners, by wilful offence given. Think what 
pu destroyest—the work of God, whose 
is honourable and glorious ; think for 
at thou destroyest it—for meat, which was 
it for the belly, and the belly for it. 
4.) Consider the evil of giving offence, 
what an abuse it is of our Christian 
y. He grants that all things indeed are 
. We may lawfully eat flesh, even those 
s which were prohibited by the cere- 
al law ; but, if we abuse this liberty, it 
ms into sin to us: It is evil to him that 
ts with offence. Lawful things may be done 
nlawfully.—Eats with offence, either care- 
or designedly giving offence to his 
en. It is observable that the apostle 
his reproof most against those who 
ave the offence; not as if those were not to 


y, and the want of that charity which 
Mot easily provoked and which thinketh 

vil (he several times tacitly reflects upon 
em), but he directs his speech to the strong, 
ause they were better able to bear the re- 
proof, and to begin the reformation. For the 
ther pressing of this rule, we may hero 
erve two directions which have reiation to 


spoken of (v. 16)—take heed of doing any 
ing which may give occasion to others to 
vil, either of the Christian religion in 
, or of your Christian liberty in par- 
ar. The gospel is your good; the liber- 
nd franchises, the privileges and immu- 
granted by it, are your good; your 
edge and strength of grace to discern 
e your liberty in things disputed are 


md of the best things we have ; but we 
ot (if we can help it) give them any 
mto do it. Let not the reproach arise 
any default of ours; as 1 Tim. iv. 12, 
io man despise thee, that is, do not make 
elf despicable. So here, Do not use 
knowledge and strength in such a man- 
to give occasion to people to call it 
ption and loose walking, and disobe- 
God’s law. We must deny our- 


» Rats 2 . ; “ ee: . 
iia a ee BS a ip eras 
building, Eph. ii. 10; 1 Cor. iii. 9. 


5 a Poo ee 6 


heat = ro. & ( 
i Exhortations to 


do, 


= 
when our doing it may be a pre‘udice 
to our good name; as, when it is suspicious — 


ing which tends to the destruction of | and has the appearance of evil, or when it 
We} becomes scandalous among good people, or 
deny ourselves in our appetites, incli-| has any way a brand upon it. In such a 
s, and in the use of Christian liberty, case we must rather cross ourselves than 
|shame ourselves. Though it be but a little 


folly, it may be like a dead fly, very preju- 


| dicial to one that is in reputation for wis‘lom 
|and honour, Ecel. x. 1. 


We may apply it 
more generally. We should manage all our 
good duties in such a manner that they may 
not be evil spoken of. That which for the 
matter of itis good and unexceptionable may 
sometimes, by mismanagement, be rendered 
liable to a great deal of censure and reproach. 
Good praying, preaching, and discourse, may 
often, for want of prudence in ordering the 
time, the expression, and other circumstances. 
to edification, be evil spoken of. It is indeed 
their sin who do speak evil of that which is 
good for the sake of any such circumstantial 
errors, but it is our folly if we give any occa- 
sion todo so. As we tender the reputation 
of the good we profess and practise, let us 
so order it that it may not be evil spoken of. 
Secondly, Hast thou faith? Have it to thy- 
self before God, v.22. It is not meant of 
justifying faith (that must not be hid, but 
manifested by our works), but of a know- 


blamed who causelessly and weakly took jledge and persuasion of our Christian liberty 
@ offence from their ignorance of Christian}in things disputed. “‘ Hast thou clearness 


in sucha particular? Art thou satisfied that 
thou mayest eat all meats, and observe all 
days (except the Lord’s day) alike? Have it 
to thyself, that is, enjoy the comfort of it in 
thy own bosom, and do not trouble others by 
the imprudent use of it, when it might give 
offence, and cause thy weak brother to stum- 
ble and fall.” In these indifferent things 


—First, Let not then your good be evil|though we must never contradict our per- 


suasion, yet we may sometimes conceal it, 
when the avowing of it will do more hurt 
than good. Haveit to thyself—a rule to thy- 
self (not to be imposed upon others, or made 
a rule to them), or a rejoicing to thyself. 
Clearness. in doubtful matters contributes 
very much to our comfortable walking, as it 
frees us from those scruples, jealousies, and 
suspicions, which those who have not such 


your good, a good which the weak brother |clearness are entangled in endlessly. Com- 
ath not. Now let not this be evil spoken: 
Me It is true we cannot hinder loose and|work, that is, bring it to the touchstone of 
agoverned tongues from speaking evil of ;}the word and try it by that so exacfly as to 


pare Gal. vi. 4, Let every man prove his own 


be well satisfied in what’ hé does; and then 
he shall have rejoicing in himself alone, and 
not in another. Paul had faith in these 
things: I am persuaded that there is nothing 
unclean of itself ; but- he had it to himself, 
sos not to use his liberty to the offence of 
others. Howhappy were it for the church if 
those that have a clearness in disputable 
things would be satisfied to have it to them- 
selves before God, and not impose those 


Many cases for the preservation of | things upon others, and make them terms of 
and reputation, forbearing to do | communion, than whith nothing is more op- 
h we rightly know we may lawfully | posite to Christia. liberty, nor more destrue- 


Condescension axd self-denial. 


tive both to the peace of churches and the 
peace of consciences. ‘That healing method 
is not the less excellent for being common: 
in things necessary let there be unity, in 
things unnecessary let there be liberty, and 
in both let there be charity, then all will be 
well quickly.—Have it to thyself before God. 
The end of suck knowledge is that, being 
satisfied in our liberty, we may have a con- 
science void of offence towards God, and let 
that content us. That is the true comfort 
which we have before God. Those are right 
indeed that are so in God’s sight. 

5. There is one rule more laid down here; 
and it is general: Let us therefore follow 
after the things which make for peace, and things 
wherewith one may edify another, v.19. Here is 
the sum of our duty towards our brethren. 
(1.) We must study mutual peace. Many 
wish for peace, and talk loudly for it, that do 
not follow the things that make for peace, but 
the contrary. Liberty in things indifferent, 
condescension to those that are weak and 
tender, zeal in the great things of God wherein 
we are all agreed; these are things that make 
for peace. Meekness, humility, self-denial, 
and love, are the springs of peace, the things 
that make for ourpeace. We are not always 
so happy as to obtain peace; there are so 
many that delight in war: but the God. of 
peace will accept us if we follow after the 
things that make for peace, that is, if we do 
our endeavour. (2.) We must study mutual 
edification. ‘The former makes way for this. 
We cannot edify one another, while we are 
quarrelling and contending. ‘There are many 
ways by which we might edify one another, if 
we did but seriously mind it; by good coun- 
sel, reproof, instruction, example, building 
up not only ourselves, but one another, in our 
most holy faith. We are God’s building, 
God’s temple, and have need to be edified ; 
and therefore must study to promote the 
spiritual growth one of another. None so 
strong but they may be edified; none so 
weak but may edify ; and, while we edify 
others, we benefit ourselves. 


CHAP. XV. 


The apostle, in this chapter, continues the discourse of the former, 
concerning mutual forbearance in indifferent things; and so 
draws towards u conelusion of the epistle. Where such differ- 
ences of apprehension, and consequently distances of affection, 
are among Christians, there is need of precept upon precept, line 
upon line, to allay the heat, and to beget a better temper. The 


apostle, being desirous to drive the nail home, as a nail in a 
sure place, follows his blow, unwilling to leave the subject till he 
has some hopes of prevailing, to which end he orders the cause 
before them and fills his mouth with the most pressing argu- 
ments. We may observe, in this chapter, I. His precepts to 
them. II, His prayers for them. ILl. His apology for writing to 
them. 1¥. His account of himself and his own affairs. V. His 


declaration of his purpose to come and see them. WI. His desire 
of a share in their prayers. 


E then that are strong ought 

to bear the infirmities of the 
weak, and not to please ourselves. 
2 Let every one of us please his 
neighbour for his good to edification. 
3 For even Christ pleased not him- 
self; but, as it is written, The re- 


ROMANS, 


proaches of then 
thee fell on me. 4 
things were writtel 


written for our | mn 
through patience and comfort of 
scriptures might have hope. 
The apostle here lays down two pre 
with reasons to enforce them, sho 
duty of the strong Christian to considei 
condescend to the weakest. a 
I. We must bear the infirmities of the 
v. 1. We all have our infirmities; but 
weak are more subject to them than o 
—the weak in knowledge or grace, the 
reed and the smoking flax. We must 
sider these ; not trample u them, bi 
courage them, and bear with their infirm 
If through weakness they judge and 
us, and speak evil of us, we must 
them, pity them, and not have our affec 
alienated from them. Alas! it is their 
ness, they cannot help it. Thus Christ 
with his weak disciples, and apologise 
them. But there is more in it; we 17 
also bear their infirmities by sympath 
with them, concerning ourselves for 
ministering strength to them, as there is: 
sion. This is bearing one another’s bur 
II. We must not please ourselves, bu 
neighbour, v. 1, 2. We must deny o1 
humour, in consideration of our bre! 
weakness and infirmity. . a 
1. Christians must not please then 
We must not make it our business té 
all the little appetites and desi es of our 
heart; it is good for us to cross 
sometimes, and then we aad Che bette 
others crossing of us. We shall be 
(as Adonijah was) if we be always hum 
The first lesson we have to learn is te 
ourselyes, Matt xvi. 24. ot) 
2. Christians must please their bi 
The design of Christianity is to sof 
meeken the spirit, to teach us the 
obliging and true complaisance ; not 
servants to the lust of any, but to t 
sities and infirmities of our brethr 
comply with all that we have to do” 
far as we can with a good conscience 
tians should study to be pleasi 
must not please ourselves in t 
Christian liberty (which was all 
for our own pleasure, but for f 
God and the profi€ and edificati 
so we must please our neighh 
amiable and comfortable a so 
church of Christ be if Christia 
to please one another, as now 
commonly industrious to ir a 
and contradict one another!—Plea 
bour, not in every thing, it is 
limited rule; but for his good 
the good of his soul: not 
ing his wicked wills, and hum 
a sinfal way, or consenting to 
ments, or svffering ‘sm upon him; thi 


Ss if we "tie eit men, we 
ot ‘the servants of Christ; but please 
for his good; not for our own secular 
ood, or to make a prey of him, but for his 
tual good:—To edification, that is, not 
ty for his profit, but for the profit of 
hers, to edify the body of Christ, by study- 
‘to oblige one another. The closer the 
es lie, and the better they are squared to 
one another, the stronger is the building. 
low observe the reason why Christians must 
ease one another: For even Christ pleased 
limself. The self-denial of our Lord Jesus 
s the best argument against the selfishness 

ristians. Observe, 
That Christ pleased not himself. He 
ot consult his own worldly credit, ease, 
y, nor pleasure ; he had not where to 
lis head, lived upon alms, would not be 
ide a king, detested no proposal with 
ater abhorrence than that, Master, spare 
» did not seek his own will (John v. 
ashed his disciples’ feet, endured the 
diction of sinners against himself, 
ed himself (John xi. 33), did not con- 
his own honour, and, in a word, emptied 
elf, and made himself of no reputation : 
this for our sakes, to bring in a righ- 
ess for us, and to set us an example. 
whole life was a self-denying self-dis- 
ing life. He bore the infirmities of the 
Heb. iv. 15. 
) That herein the scripture was fulfilied: 
$ it is written, The reproaches of those that 
Poached thee fell on me. This is quoted 
‘of Ps. lxix. 9, the former part of which 
S applied to Christ (John u. 17), The 
thine house hath eaten me up; and the 
part here; for David was a type of 
and his sufferings of Christ’s sufter- 
It is quoted to show that Christ was 
from pleasing himself that he did in 
highest degree displease himself. Not as 
undertaking, considered on the whole, 
a task and grievance to him, for he was 
willing to it and very cheerful in it; 
in his humiliation the content and satis- 
ion of natural inclination were altogether 
sed and denied. He preferred our benefit 
e his own ease and pleasure. ‘This the 
“chooses to express in scripture lan- 
or how can the things of the Spirit 
d be better spoken of than in the Spirit’s 
ds? And this scripture he alleges, 
proaches of those that reproached thee 
‘me. [1.] The shame of those re- 
, which Christ underwent. What- 
onour was done to God was a trou- 
e Lord Jesus. He was grieved for 
ess of people's hearts, beheld a sin- 
ce with sorrow and tears. When the 
ere persecuted, Christ so far dis- 
: yself as to take what was done to’ 
oe against himself: Saul, Sani, 
ay thou me ? Bs a did 


Mi 


|just now applied to Christ. 


_ ‘Tenderness and generosity. 
| was ee of reproach in his sufferings. [2.] 
The sin of those 'reproaches, for which Christ.’ 
undertook to satisfy; so many understand 
it. Every sin is a kind of reproach to God, 
especially presumptuous sins; now the euilt 
of these fell upon Christ, when he was made 
sin, that is, a sacrifice, a sin-offermg for us. 
When the Lord laid upon him the iniquities 
of us all, and he bore our sins in his own 
body upon the tree, they fel! upon ‘him as» 
upon our surety. Upon me be the curse. This 
was the greatest piece of self-displacency that 
could be: considering his infinite spotless 
purity and holiness, the infinite love of the 
Father to him, and his eternal concern for 
his Father’s glory, nothing could be more 
contrary to him, nor more against him, than 
to be made sin and a curse for us, and to 
have the reproaches of God fall upon him, es- 
pecially considering for whom he thus dis- 
pleased himself, for strangers, enemies, and 
traitors, the just for the unjust, 1 Pet. iii. 18.- 
This seems to come in as a reason why we 
should bear the infirmities of the weak. We 
must not please ourselves, for Christ pleased 
not himself; we must bear the infirmities of 
the weak, for Christ bore the reproaches of. 
those that reproached God. He bore the 
guilt of sin and the curse for it; we are only 
called to bear a little of the trouble of it. He 
bore the presumptuous sins of the wicked 
we are called only to bear the infirmities of 
the weak.—Even Christ ; rai yap 6 Xpuorag 
Even he who was infinitely happy in the en- 
joyment of himself, who needed not us nor 
our services,—even he who thought it no 
robbery to be equal with God, who had rea- 
son enough to please himself, and no reason 
to be concerned, much less to be crossed, 
for us,—even he pleased not himself, even 
he bore our sins. And should not we be. 
humble, and self-denying, and ready to con- 
sider one another, who are members one of 
another ? 

(3.) That therefore we must go and do 
likewise: For whatsoever things were written 
aforetime were wrtiten for our learning. ¥1.] 
‘That which is written of Christ, concerning 
his self-denial and sufferings, is written for 
our learning ; he hath left us an example. If 
Christ denied himself, surely we should deny 
ourselves, from a principle of ingenuousness 
and of gratitude, and especially of conformity 
to his image. The example of Christ, in 
what he did and said, is recorded for our 
imitation. [2.] That whichis written in the 
scriptures of the Old Testament in the ge- 
neral is written for our learning. What 
Dayid had said in his own person Paul had 
Now lest this 
should look like a straining of the scripture, 
he gives us this excellent rule in general, 
that all the scriptures of the Old ‘Testament 
(much more those of the New) were written 
for our learning, and are not to be looked 
upon as of private interpretation. © What 
happened to the Old-Testament saints hap- 


7 


Christian unity. 
pened to them for ensample; and the scrip- 
tures of the Old Testament have many ful- 
fillings. The scriptures are left fora stand- 
ing rule to us: they are written, that they 
might remain for our use and benefit. First, 
Yor our learning. There are many things 
to be learned out of the scriptures; and that | 
is the best learning which is drawn from 
tnese fountains. Those are the most learned 
that are most mighty in the scriptures. We 
must therefore labour, not only to understand 
the literal meaning of the scripture, but to 
learn out of it that which will do us good ; 
and we have need of help therefore not only 
to roll away the stone, but to draw out the 
water, for in many places the well is deep. 
Practical observations are more necessary 
than critical expositions. Secondly, That 
we through patience and comfort of the scrip- 
tures might have hope. That hope which 
hath eternal life for its object is here pro- 
posed as the end of scripture-learning. ‘The 
scripture was written that we might know 
what to hope for from God, and upon what 
grounds, and in what way. ‘This should 
recommend the scripture to us that it is a 
special friend to Christian hope. Now the 
way of attaining this hope is through patience 
and comfort of the scripture. Patience and 
comfort suppose trouble and sorrow; such 
is the lot of the saints in this world; and, 
were it not so, we should have no occasion 
for patience and comfort. But both these 
befriend that hopé which is the life of our 
souls. Patience works experience, and ex- 
perience hope, which maketh not ashamed, 
ch. v. 3—5. The more patience we exercise 
under troubles the more hopefully we may 
look through our troubles; nothing more 
destructive to hope than impatience. And 
the comfort of the scriptures, that comfort 
which springs from the word of God (that is 
the surest and sweetest comfort) is likewise 
a great stay to hope, as it is an ea:nest in 
hand of the good hoped for. The Spirit, as 
a comforter, is the earnest of our inheritance. 


5 Now the God of patience and 
consolation grant you to be like- 
minded one toward another according 
to Christ Jesus: 6 That ye may with 
one mind and one mouth glorify God, 


even the Father of our Lord Jesus 
Christ. 


The apostle, having delivered two exhorta- 
tions, before he proceeds to more, intermixes 
here a prayer for the success of what he had 
said. Faithful ministers water their preach- 
ing with their prayers, because, whoever 
sows the seed, it is God that gives the in- 
crease. We can but speak to the ear; it is 
God’s prerogative to speak to the heart. 
Observe, 

I The title he gives to God: The God of 
patience and consolation, who is both the 
author and the foundation of all the patience 


ROMANS. | oe 


Nfs 
and consolation of the sai ots 
springs and on whom it is b 
the grace of patience; he confirms 
it up as the God of consolation; for 
comforts of the Holy Ghost help to su 
believers, and to bear them up with courag 
and cheerfulness under all their afflictions. 
When he comes to beg the pouring out ¢ 
the spirit of love and unity he addresse 
himself to God as the God of patience ang 
consolation; that is, 1. As a God that b 
with us and comforts us, is not extreme t 
mark what we do amiss, but is ready 1 
comfort those that are cast down—to 
us so to testify our love to our brethren, an 
by these means to preserve and maintail 
unity, by being patient one with another ani 
comfortable one to another. Or, 2. As % 
God that gives us patience and comfort. H 
had spoken (v. 4) of patience and comfort o 
the scriptures; but here he looks up to Go 
as the God of patience and consolation : | 
comes through the scripture as the condui 
pipe, but from God as the fountain-hea 
‘The more patience and comfort we receii 
from God, the better disposed we are to lo’ 
one another. Nothing breaks the pea 
more than an impatient, and peevish, an 
fretful melancholy temper. i 

II. The mercy he begs of God: Grant ye 
to be like-minded one towards another, a 
cording to Christ Jesus. 1. The foundatio 
of Christian love and peace is laid in lik 
mindedness, a consent in judgment as fat 
you have attained, or at least a concord < 
agreement in affection. Td avrd gpoveis 
to mind the same thing, all occasions 
ference removed, and all quarrels laid as 
2. This like-mindedness must be ace 
to Christ Jesus, according to the prec 
Christ, the royal law of love, according 
pattern and example of Christ, which he h 
propounded to them for their imitation, 0 
Or, ‘“ Let Christ Jesus be the centre of yt 
unity. Agree inthe truth, not in any err 
It was a cursed concord and harmony 
those who were of one mind to give 
power and strength to the beast (Rev 
13) ;, this was not a like-mindedness 
ing to Christ, but against Christ ; 
Babel-builders, who were one in their 
lion, Gen. xi. 6. _The method of our pi 
must be first for truth, and then for pe: 
for such is the method of the wisdom th 
from above : it is first pure, then peacel 
This is to be like-minded according to © 
Jesus. 3. Like-mindedness among Ch 
tians, according to Christ Jesus, is #l 
of God; and a precious gift it is, 
we must earnestly seek unto him. He 
Father of spirits, and fashions the h 
men alike (Ps. xxxiii. 15), opens the 
standing, softens the heart, sweete 
affections, and gives the grace of 
the Spirit as a Spirit of love, to 
ask him. We are taught to pray that 
will of God may be done on earth ae 


ye 


> 


in hea n. now there it is done unani- 
sly, among the angels, who are one in 
eir praises and services; and our desire 
must be that the saints on earth may be 
so too. | 

III. Theend of his desire: that God may 
be glorified, v. 6. This is his plea with God 
‘in prayer, and is likewise an argument with 
them to seek it. We should have the glory 
of God in our eye in every prayer ; therefore 
our first petition, as the foundation of all the 
rest, must be, Hallowed be thy name. Like- 
dedness among Christians is in order to 
-our glorifying God, 1. With one mind and 
me mouth. It is desirable that Christians 
should agree in every thing, that so they may 
agree in this, to praise God together. It 
ends very much to the glory of God, who is 
me, and his name one, when it is so. It will 
‘not suffice that there be one mouth, but there 
nust be one mind, for God looks at the heart ; 
aay, there will hardly be one mouth where 
ere is not one mind, and God will scarcely 
e glorified where there is not a sweet con- 
unction of both. One mouth in confessing 
truths of God, in praising the name of 
sod—one mouth in common converse, not 
arring, biting, and devouring one another— 
© mouth in the solemn assembly, one 
eaking, but all joining. 2. As the Father 
our Lord Jesus Christ. This is his New- 
stament style. God must be glorified as 
has now revealed himself in the face of 
sus Christ, according to the rules of the 
spel, and with an eye to Christ, in whom 
is our Father. The unity of Christians 
glorifies God as the Father of our Lord Jesus 
Christ, because it is akind of counter-part or 
resentation of the oneness that is between 
» Father and the Son. We are warranted 
to speak of it, and, with that in our eye, 
desire it, and pray for it, from John xvii. 
That they all may Ge one, as thou, Father, 
in me, and I in thee: a high expression 
the honour and sweetness of the saints’ 
ity. And it follows, That the world may 
eve that thou hast sent me ; and so God 
iy be glorified as the Father of our Lord 
s Christ 


_7 Wherefore receive ye one another, 
s Christ also received us to the glory 
God. 8 Now I say that Jesus 
Christ was a minister of the circum- 
ion for the truth of God, to confirm 
€ promises made unto the fathers : 
And that the Gentiles might glorify 
for his mercy; as it is written, 
t this cause I will confess to thee 
hong the Gentiles, and sing unto 
ame. 10 And again he saith, 
tejoice, ye Gentiles, with his people. 
| And again, Praise the Lord, all ye 
tiles; and laud him, all ye people. 


al 


Pee. CHAR Ree 


Christian unity. 


12 And again, Hsaias saith, There 
shall be a root of Jesse, and he that 
shall rise to reign over the Gentiles; 
in him shall the Gentiles trust. 

The apostle here returns to his exhortation 
to Christians. What he says here (v. 7) is 
to the same purport with the former; but 
the repetition shows how much the apostle’s 
heart was upon it. ‘‘ Receive one another 
into your affection, into your communion, 
and into your common conversation, as there 
is occasion.” He had exhorted the strong 
to receive the weak (ch. xiv. 1), here, Receive 
one another ; for sometimes the prejudices of 
the weak Christian make him shy of the 
strong, as much as the pride of the strong 
Christian makes him shy of the weak, nei- 
ther of which ought to be. Let there be a 
mutual embracing among Christians. Those 
that have received Christ by faith must re- 
ceive all Christians by brotherly love; though 
poor in the world, though persecuted and 
despised, though it may be matter of re- 
proach and danger to you to receive them, 
though in the less weighty matters of the 
law they are of different apprehensions, 
though there may have been occasion for 
private piques, yet, laying aside these and 
the like considerations, recezve you one another. 
Now the reason why Christians must receive 
one another is taken, as before, from tha 
condescending love of Christ to us: As 
Christ also received us, to the glory of God. 
Can there be a more cogent argument? Has 
Christ been so kind to us, and shall we be so 
unkind to those that are his? Was he so 
forward to entertain us, and shall we be 
backward to entertain our brethren? Christ 
has received us into the nearest and dearest 
relations to himself: has received us into his 
fold, into his family, into the adoption of 
sons, into a covenant of friendship, yea, into 
a marriage-covenant with himself; he has 
received us (though we were strangers and 


enemies, and had played the prodigai) into — 


fellowship and communion with himself. 
Those words, to the glory of God, may refer 
both to Christ’s receiving us, which is our 
pattern, and to our receiving one another, 
which is our practice according to that 
pattern. 

I. Christ hath received us to the glory of 
God. ‘The end of our reception by Christ is 
that we might glorify God in this world, and 
be glorified with him in that to come. It 
was the glory of God, and our glory in the 
enjoyment of God, that Christ had in his 
eye when he condescended to receive us. 
We are called to an eternal glory by Christ 
Jesus, John xvii. 24. See to what he re- 
ceived us—to a happiness transcending all 
comprehension; see for what he received 
us—for his Father’s glory; he had this in 
his eye in all the instances of his favour to us. 

If, We must receive one another to the 
giory of God. This must be our great end 


SL aege  aN e Oe Rea on ee 2 ee 
Christian unity. 


and nothing more conduces to this than the 
mutual love and kindness of those that pro- 
fess religion; compare v. 6, That you may 
with one mind and one mouth glorify God. 
That which was a bone of contention among 
them was a different apprehension about 
meats and drinks, which took rise in distine- 
tion between Jews and Gentiles. Now, to 
prevent and make up this difference, he 
shows how Jesus Christ has received both 
Jews and Gentiles; in him they are both 
one, one new man, Eph. il. 14—16. Now it 
is a rule, Que conveniunt in aliquo tertio, 
inter se conveniunt—Things which agree with 
a third thing agree with each other. Those 
that agree in Christ, who is the Alpha and 
the Omega, the first and the’ last, and the 
great centre of unity, may well afford to 
agree among themselves. ‘This coalescence 
of the Jews and Gentiles in Chmst and 
Christianity was a thing that filled and af- 
fected Paul so much that he could not men- 
tion it without some enlargement and illus- 
tration. 

1. He received the Jews, v. 8. Let not 
any think hardly or scornfully therefore of 
those that were originally Jews, and still, 
through weakness, retain some savour of 
their old Judaism; for, (1.) Jesus Christ was 
a minister of the circumcision. That he was 
a minister, dvakovogc—a servant, bespeaks his 
great and exemplary condescension, and puts 
an honour upon the ministry: but that he 
was a minister of the circumcision, was him- 
self circumcised and made under the law, 
and did in his own person preach the gospel 
to the Jews, who were of the circumcision— 
this makes the nation of the Jews more con- 
siderable than otherwise they appear to be. 
Christ conversed with the Jews, blessed 
them, looked upon himself as primarily sent 
to the lost sheep of the house of Israel, laid 
hold of the seed of Abraham (Heb. ii. 16, 
margin), and by them, as it were, caught at 
the whole body of mankind. Christ’s per- 
sonal ministry was appropriated to them, 
though the apostles had their commission 
enlarged. (2.) He was so for the truth of 
God. That which he preached to them was 
the truth; for he came into the world to bear 
witness to the truth, John xviii. 37. And 
he is himself the truth, John xiy. 6. Or, for 
the truth of God, that is, to make good the 
promises given to the patriarchs concerning 
the special mercy God had in store for their 
seed. It was not for the merit of the Jews, 
but for the truth of God, that they were thus 
distinguished—that God might approve him- 
self true to this word which he had spoken.— 
To confirm the promises made unto the fathers. 
The best confirmation of promises is the per- 
formance of them. It was promised that in 
the seed of Abraham all the nations of the 
earth should be blessed, that Shiloh should 
come from between the feet of Judah, that 


out of Ssrael should ke proceed that should | 


ROMANS. 
m all our actions, that God may be glorified; | have the dominion, 


go forth the law, and n 
were many intermediate pro 
seemed to weaken those 
dences which threatened the fatal 
that people; but when Messiah the Prin 
appeared in the fulness of time, as a mini 
of the circumcision, all these promises we 
confirmed, and the truth of tHent was mad 
to appear; for in Christ all the promises ¢ 
God, both those of the Old Testament’ an 
those of the New, ate Yea, and in him Ame 
Understanding by the promises made to’ 
JSathers the whole covenant of grace, dari 
administered under the Old Testament, ai 
brought to a clearer light now under fh 
gospel, it was Christ’s great errand ‘to coi 
firm that covenant, Dan. ix. 27. He cor 
firmed it by shedding the blood of # 
covenant. ; ' 

2. He received the Gentiles likewise. 
he shows, v. 9—12. ] 

(1.) Observe Christ’s favour to the Get 
tiles, in taking them in to praise God—th 
work of the church on earth and the wag 
of that in heaven. One design of Christ we 
that the Gentiles likewise might be coi 
verted, that they might be one with th 
Jews in Christ’s mystical body. A good rei 
son why they should not think the we 
any Christian for his having’ been forme 
Gentile; for Christ has received him. 
invites the Gentiles, and welcomes ther 
Now observe how their conversion is he 
expressed: That the’ Gentiles might 
God for his mercy. A periphrasis of conve 
sion. [1.] They shall have matter for prais 
even the mercy of God Considering t 
miserable and deplorable condition that ¢ 
Gentile world was in, the receiving of tht 
appears more as an act of mercy than” 
receiving of the Jews. Those’ that 
Lo-ammi—not a people, were Lo-ruk 
not obtaining mercy, Hos: i. 6, 95 
The greatest mercy of God to any pé 
the receiving of them imto covena 
himself: and it is good to take notice 
God’s mercy in receiving us: [2.] T 
shall have a heart for praise. — 8 
glorify God for his mercy. _Unconve 
sinners do nothing to glorify God a 
verting grace works in the soul a dig 
to speak and do all to the glory of God; G 
intended to reap a harvest of glory fro 
Gentiles, who had been so long turning 
glory into shame. 

(2.) The fulfilling of the ere ares in t 
The favour of God to the Gentiles was 1 
only mercy, but truth. ‘Though’ there 
not promises directly given to them, 
fathers of the Jews, yet there were 1 
phesies concerning them, which rel 
calling of them, and the embodying 
in the church, some of which he : 
because it was a thing that the Ji 
hardly persuaded to believe. Thus, 
ferring them to the Old Testament, 


rs is ji 
i ig oN” OS 
their dislike of 2 Gentiles, and so 
reconcile the parties at variance. [1.] It 


s foretold that the Gentiles should have the 
spel preached to them: “I will confess to 
among the Gentiles (v. 9), that is, thy 
name shall be known and owned in the Gen- 
world, there shall gospel grace and love 
elebrated.” This is quoted from Ps. xviii. 
TI will give thanks unto thee, O Lord, 
ong the heathen. A thankful explication 
d commemoration of the name of God are 
excellent means of drawing others to 
ow and praise God. Christ, in and by his 
apostles and ministers, whom he sent to 
isciple all nations, did confess to Gel among 
Gentiles. The exaltation of Ciurist, as 
Il as the conversion of sinners, is set forth 
bythe praising of God. Christ’s declaring 
God’s name to his brethren is called his 
using God in the midst of the congregation, 
xxii. 22. Taking these words as spoken 
David, they were spoken when he was old 
and dying, and he was not likely to confess to. 
God among the Gentiles; but when David’s 
ns are read and sung among the Gentiles, 
the praise and glory of God, it may be said 
David is confessing to God among the 
Gentiles, and singing to his name. He that 
is the sweet psalmist of Israel is now the 
eet psalmist of the Gentiles. Converting 
ace makes people greatly in love with 
id’s psalms. ‘Taking them as spoken by 
st, the Son of David, it may be under- 
jod of his spiritual indwelling by faith in 
the hearts of all the praising saints. If any 
fess to God among the Gentiles, and sing 
is name, it is not they, but Christ and his 
einthem. J live, yet not I, but Christ 
eth in me ; so, I praise, yet not I, but Christ 
me. [2.] That the Gentiles should rejoice 
h his people, v.10. This is quoted from 
‘song of Moses, Deut. xxxii. 43. Ob- 
e, Those who were incorporated among 
eople are said to rejoice with his people. 
Teater joy can come to any people than 
coming of the gospel among them in 
rer. Those Jews that retain a prejudice 
ainst the Gentiles will by no means admit 
em to any of their joyful festivities; for 
they) a stranger intermeddleth not with 
, Proy. xiv. 10., But, the partition- 
ll being taken down, the Gentiles are wel- 
me to rejoice with his people. Being 
ought into the church, they share in its 
ferings, are companions in patience and 
lation, to. recompense which they share 
joy. -[3.] That they should praise God 
): Praise the Lord, all ye Gentiles. 
s quoted out of that short psalm, Ps. 
ji. 1. Converting grace sets people a 
aising God, furnishes with the mchest 
iter for praise, and gives a heart to it. The 
bee de 


I 
. 


4 e brought to praise the Lord ; and this 
vid in spirit speaks of. In calling upon 
he nations to praise the Lord, it is inti- 


ad been, for many ages, praising | of his working 
lols of wood and stone, but now they | Ps. cxix. 49. 


Te) 


aah The God of rep. 
mated that they shall have the knowledge of 
him. [4.] That they should believe in Christ 
'(v. 12), quoted from Isa. xi. 10, where ob- 
serve, First, The revelation of Christ, as the 
Gentiles’ king. He is here called the root of 
Jesse, that is, such a branch from the family 
of David as is the very life and strength of the 
family : compare Isa. xi. 1, Christ was David’s 
Lord, and yet withal he was the Son of 
David (Matt. xxii. 45), for he was the root and 
offspring of David, Rey. xxii. 16. Christ, as 
God, was David’s root; Christ, as man, was 
David’s affspring —And he that shall rise to 
reign yer the Gentiles. ‘This explains the 
figurative expression of the prophet, he shall 
stand for an ensign of the people. When 
Christ rose from the dead, when he ascended 
on high, it was to reign over the Gentiles. 
Secondly, The recourse of the Gentiles to him : 
In him shall the Gentiles trust. Faith is the 
soul’s confidence in Christ and dependence 
on him. ‘The prophet has it, to him shall the 
Gentiles seek. The method of faith is first to 
seek unto Christ, as to one proposed to us for 
a Saviour ; and, finding him able and willing 
to save, then to trust in him. Those that 
know him will trust in him. Or, this seeking 
to him is the effect of a trust in him; seeking 
him by prayer, and pursuant endeavours. 
We shall never seek to Christ till we trust in 
him. ‘Trust is the mother; diligence in the 
use of means the daughter. Jews and Gen- 
tiles being thus united in Christ’s love, why 
should they not be united in one another’s 
love? 

13 Now the God of hope fill you 
with all joy and peace in believing, 
that ye may abound in hope, through 
the power of the Holy Ghost. 


Here is another prayer directed to God, as 
the God of hope; and it is, as the former. 
(v. 5, 6),. for spiritual blessings: these are 
the best blessings, and to be first and chiefly 
prayed for. i 

I. Observe how he addresses himself to 
God, as the Ged of hope. it is goodin prayer 
to fasten upon those names, titles, and at- 
tributes of God, which are most suitable to 
the errand we come upon, and will best serve 
to encourage our faith concerning it. Every 
word in the prayer should be a plea. Thus 
should the cause be skilfully ordered, and the 
mouth filled with arguments. God is the 
God of hope. He is the foundation on which 
our hope is built, and he is the builder that 
doth himself raise it: he is both the object of 
our hope, and the author of it. ‘That hope is 
but fancy, and will deceive us, which is not 
fastened upon God (as the goodness hoped 
for, and the truth hoped in), and which is not 
imus. We have both together, 
Thy word—there is’God the 
object; on which thou hast caused me to hope 
—there is God the author of our hope 
1 Pet. 2 3: 


Us aie ks Eee 


7 


Paul commends the brethren. 


1J. What he asks of God, not for himself, 
ie for them. 

That they might be filled with all joy and 
mek in believing. Joy and peace are two of 
those things in which the kingdom of God 
consists, ch. xiv.17. Joy in God, peace of 
conscience, both arising from a sense of our 
justification ; see ch. v. ¥,2. Joy and peace 
in our own bosoms would promote a cheerful 
unity and unanimity with our brethren. Ob- 
serve, (1.) How desirable this joy and peace 
are - they are filling. Carnal joy puffs up the 
soul, but cannot fill it; therefore in laughter 
the heart is sad. ‘True, heavenly, spiritual 
joy is filling to the soul; it has a satisfaction 
in it, answerable to the soul’s vast and just 
desires. ‘Thus does God satiate and replenish 
the weary soul. Nothing more than this joy, 
only more of it, even the perfection of it in 
glory, is the desire of the soul that hath it, 
Ps. iv. 6, 7; xxxvi. 8; xii. 5; Ixv. 4. (2.) 
How it is attainable. [1.] By prayer. We 
must go to God for it; he will for this be 
enquired of. Prayer fetches in spiritual joy 
and peace. [2.] By believing; that is the 
means to be used. It is vain, and flashy, and 
transient joy, that is the product of fancy ; 
true substantial joy is the fruit of faith. Be- 
lieving, you rejoice with joy unspeakable, 1 Pet. 
i. 8. It is owing to the weakness of our faith 
that we are so much wanting in joy and 
peace. Only believe; believe the goodness 
of Christ, the love of Christ, the promises of 
the covenant, and the joys and glories of 
neaven ; let faith be the substance and evi- 
dence of these things, and the result must 
needs be joy and peace. Observe, It is all 
joy and peace—all sorts of true joy and peace. 
When we come to God by prayer we must 
enlarge our desires ; we are not straitened in 
him, why should we be straitened in our- 
selves? Ask for all joy; open thy mouth 
wide, and he will fill it. 

2. That they might abound in hope through 
the power of the Holy Ghost. The joy and 
peace of believers arise chiefly from their 
hopes. What is laid out upon them is but 
little, compared with what is laid up for them; 
therefore the more hope they have the more 
joy and peace they have. We do then abound 
in hope when we hope for great things from 
God, and are greatly established and con- 
firmed in these hopes. Christians should de- 
sire and labour after an abundance of hope, 
such hope as will not make ashamed. ‘This 
is through the power of the Holy Ghost. The 
same almighty power that works grace begets 
and strengthens this hope. Our own power 
will never reach it; and therefore where this 
hope is, and is abounding, the blessed Spirit 
must have all the glo 

14 AndI myself also am persuaded of 
you, my brethren, that ye also are full 
of goodness, filled with all knowledge, 
able also to admonish one another. 


15 Nevertheless, brethren, I have 


t= S, eee 
ROMANS. on 


written the more bc 
some sort, as putting » 
because of the grace that is 
me ot God, 16 That I show 
minister of Jesus Christ to the Ge 
tiles, ministering the gospel of Gc 
that the offering up of the Ge 


might be acceptable, being sancti 
by the Holy Ghost. . 


Here, I. He commends these Christi tla 
with the highest characters that could b 
He began his epistle with their prais 
(ch. 1. 8), Your faith is spoken of througho 
the world, thereby to make way for his @ 
course : and, because sometimes he had r 
proved them sharply, he now concludes 
the like commendation, to qualify them, a 
to part friends. ‘This he does like an orat 
It was not a piece of idle flattery and comp! 
ment, but a due acknowledgment of 
worth, and of the grace of God in them. W 
must be forward to observe and commend 
others that which is excellent and pra 
worthy ; it is part of the present recomp: 
of virtue and usefulness, and will be of u 
to quicken others to a holy emulation. 
was a great credit to the Romans to ny coli 
mended by Paul, a man of such ( 
ment and integrity, too skilful to be dees celV 
and too honest to flatter. Paul had no pe 
sonal acquaintance with these Christians, a 
yet he says he was persuaded of their exe: 
lencies, though he knew them only a hes 
say. As we must not, on the one ha 
so simple as to believe every word; so, on t 
other hand, we must not be so scoptivalll 
believe nothing; but especially we mu st 
forward to believe good concerning other 
in this case charity hopeth all things, 4 
believeth all things, and (if the probabi it 
be any way strong, as here they were) i 
suaded. It is safer to err on this side. 
observe what it was that he commended the 
for. 1. That they were full of good 
therefore the more likely to take in good pa 
what he had written, and to account if 
kindness; and not only so, but to com 
with it, and to put it in practice, especia 
that which relates to their union and to 
healing of their differences. A good um 
standing of one another, and a good ¥ 
one another, would soon put an end to 
2. Filled with all knowledge. Goodness 
knowledge together! A very rare 
excellent conjunction; the head and 1 
heart of the new man. All knowledge, 
necessary knowledge, all the knowledge 
those things which belong to their everla 
peace. 3. Able to admonish one another. 
this there is a further gift requisite, ever 
gift of utterance. ‘Those that have goodnt 
and knowledge should communicate 
they have for the use and benefit of o 
“You that excel so much in good gifts m 
think you haye no need of any instruction 


{ 


it is a comfort to faithful ministers 
heir work superseded by the gifts and 
graces of their people. How gladly would 
ministers leave off their admonishing work, 
if people were able and willing to admonish 
me another! Would to God that all the 
Lord’s people were prophets. But'that which 
_ is every body’s work is nobody’s work; and 
therefore, 
If. He clears himself from the suspicion 
~ of intermeddling needlessly with that which 
did not belong to him, v. 15. Observe how 
_ affectionately he speaks to them: My brethren 
(@. 14), and again,. brethren, v.15. He had 
himself, and taught others, the art of oblig- 
ing. He calls them all his brethren, to teach 
them brotherly love one to another. Pro- 
_ bably he wrote the more courteously to them 
because, being Roman citizens living near 
the court, they were more genteel, and made 
a better figure; and therefore Paul, who be- 
came all things to all men, was willing, by 
the respectfulness of his style, to please them 
for their good. He acknowledges he had 
written boldly in some sort—rohunpdrepoy ad 
uépovc, in a manner that looked like boldness 
and presumption, and for which some might 
perhaps charge him with taking too much 
“upon him. But then consider, 
- 1. He did it only as their remembrancer : 
“As putting you im mind. Such humble 
‘thoughts had Paul of himself, though he 
excelled in knowledge, that he would not 
yretend to tell them that which they did not 


that in which they had formerly been by 
‘others instructed. So Peter, 2 Pet. i. 12; 
ili. 1. People commonly excuse themselves 
om hearing the word with this, that the 
inister can tell them nothing but what they 
knew before. If it be so, yet have they not 
| need to know it better, and to be put in mind 
| of it? 
_ 2. He did it as the apostle of the Gentiles. 
It was in pursuance of his office: Because of 
le grace (that is, the apestleship, ch. i. 5) 
given to me of God, to be the minister of 
sus Christ to the Gentiles, v. 16. Paul 
eckoned it a great favour, and an honour 
God had put upon him, in putting him 
that office, ch. i. 13. Now, because of 
| this grace given to him, he thus laid out 
himself among the Gentiles, that he might 
not receive that grace of God in vain. Christ 
“received that he might give; so did Paul; so 
ve we talents which must not be buried. 
Places and offices must be filled up with duty. 
it is good for ministers to be often remem- 
bering the grace that is given unto them of 
|. Minister verbi es, hoc age—You are a 
ster of the word; give yourself wholly to 
was Mr. Perkins’s motto. Paul was a 
Observe here, (1.) Whose minis- 
: the minister of Jesus Christ, 
He is our Master; his we are, 
d him we serve. (2.) To-whom: to the 
tiles. So God had appointed him, Acts 


t 


_ know before, but only to remind them of. 


Salle aaa po OETA RB: ie 


hd The uposile’s labours. 
di. 21. So Peter and he had agreed, Gal. 
ii. 7—9. These Romans were Gentiles: 
“‘ Now,” says he. “I do not thrust myself 
upon you, nor seek any lordship over you; 
I am appointed to it: if you think I am rude 
| and bold, my commission is my warrant, and 
must bear me out. (3.) What he ministered : 
the gospel of God; iepoupyovvra rd evayyéthwov 
—ministering as about holy things (so the 
word signifies), executing the ottice of a Chris- 
tian priest, more spiritual, and therefore more 
excellent, than the Levitical priesthood. (4.) 
For what end: that the offering up (or sacri- 
ficing) of the Gentiles might be acceptable— 
that God might have the glory which would 
redound to his name by the conversion of 
the Gentiles. Paul laid out himself thus to 
bring about something that might be accep- 
table to God. Observe how the conversion 
of the Gentiles is expressed : it is the offering 
up of the Gentiles ; it is tpoopopa ray Over 
—the oblation of the Gentiles, in which the 
Gentiles are looked upon either, [1.] As the 
priests, offerimg the oblation of prayer and 
praise, and other acts of religion. Long had 
the Jews been the holy nation, the kingdom 
of priests, but now the Gentiles are mack 
priests unto God (Rev. v. 10), by their con- 
version to the Christian faith consecrated to 
the service of God, that the scripture may be 
fulfilled, In every place incense shall be 
offered, and a pure offering, Mal.i. 11. The 
converted Gentiles are said to be made nigh 
(Eph. ii. 13)—the periphrasis of priests. Or, 
[2.] The Gentiles are themselves the sacrifice 
offered up to God by Paul, in the name of 
Christ, a living sacrifice, holy, acceptable to 
God, ch. xii. 1. A sanctified soul is offered 
up to God in the flames of love, upon Christ 
the altar. Paul gathered in souls by his 
preaching, not to keep them to himself, but 
to offer them up to God: Behold, I, and the 
children that God hath given me. And it is 
an acceptable offering, being sanctified by the 
Holy Ghost. Paul preached to them, and 
dealt with them; but that which made them 
sacrifices to God was their sanctification; and- 
this was not His work, but the work of the 
Holy Ghost. None are acceptably offered to 
God but those that are sanctified: unholy 
pings can never be pleasing to the hoiy 
od. : 


17 I have therefore whereof I may 
glory through Jesus Christ in those 
things which pertain to God. 18 
For I will not dare to speak of any of 
those things which Christ hath not 
wrought by me, to make the Gen- 
tiles obedient, by word and deed, 
19 Through mighty signs and won- 


ders, by the power of the Spirit ot | 


;God; so that from Jerusalem, and 
round about unto Illyricum, I have 
‘fully preached the gospel of Christ. 


aay 
\ ae 


> 9 


: A a PRs ‘9 RNS SL, aaa 7 
| the apostle’s labours. : 


in | 
€ oe 


ROMANS. 


20 Yea, so have I striven to preach 
the gospel, not where Christ was 
named, lest 1 should build upon an- 
other man’s foundation: 21 But as 
it is written, To whom he was not 
spoken of, they shal] see: and the 

that have not heard shall understand. 


The apostle here gives some account of | him, after he was sent forth to preach 


himself and of his own affairs. Having 
mentioned his ministry and apostleship, he 
goes on further to magnify his office in the 
efficacy of,it, and to mention to the glory of 
God the great success of his ministry and 
the wonderful things that God had done by 
him, for encouragement to the Christian 
church at Rome, that they were not alone in 
the profession of Christianity, but though, 
compared with the multitude of their idola- 
trous neighbours, they were but a little flock, 
yet, up and down the country, there were 
many that were their companions in the king- 
dom and patience of Jesus Christ. It was 
likewise agreat confirmation of the truth of 
the Christian doctrine that it had such strange 
success, and was so far propagated by such 
weak and unlikely means, such multitudes 
captivated to the obedience of Christ by the 
foolishness of preaching.. Therefore Paul 
gives them this account, which he makes the 
matter of his glorying ; not vain glory, but 
holy gracious glorying, which appears by the 
imitations ; itis through Jesus Christ. ‘Thus 
floes he centre all his glorying in Christ ; he 
teaches us so to do, 1 Cor.i.31. Not unto us, 
Ps. exv.1. And it is in those things which 
pertain to God. The conversion of souls is 
one of those things that pertain to God, and 
therefore is the matter of Paul’s glorying ; 
not the things of the flesh. Whereof I may 
glory, Exw ovv Katynow iv Xovor@ Inood ra 
mpoe Qeov, I would rather read it thus : 
Therefore I have a rejoicing in Christ Jesus 
Gt is the same word that is used, 2 Cor. i. 12, 
and Phil. iii. 3; where it is the character of the 
circumcision that they rejoice-—nravydpevor, 
in Christ Jesus) concerning the things of God ; 
or those things that are offered to God—the 
living sacrifices of the Gentiles, v. 16. Paul 
would have them to rejoice with him in the 


extent and efficacy of his ministry, of which | discouragements in his work. Those» 
he speaks not only with the greatest deference | preached in Judea had upon this accour 
possible to the power of Christ, and the|much easier task than Paul, who was” 
effectual working of the Spirit as all in all; | apostle of the Gentiles; for they entered a 


but with a protestation of the truth of what 
he said (v.18): Iwill not dare to speak of 
any of those things which Christ hath not 
wrought by me. He would not boast of things 
without nis line, nor take the praise of an- 
other man’s work, as he might have done 
when he was writing to distant strangers, 
who perhaps could not contradict him ; but 
{says he) I dare not do it: a faithful man 
dares not lie, however he be tempted, dares 
be true, however he be terrified.’ Now, in 
this account of himself, we may observe, 


| Jerusalem. We have in the book 


I. His unwearied 
his work. He was 


Illyricum; many hundred miles 
an account of Paul’s travels. There 1 


Gentiles (Acts xiii.), labouring in that blesse 
work in Seleucia, Cyprus, Pamphylia, Pis 
and Lycaonia (Acts xiii. xiy.), afterwards t 
velling through Syria and Cilicia, P 
Galatia, Mysia, Troas, and thence calledo 
to Macedonia, and so into Europe, Acts 
xvi. ‘Then we find him very busy at ‘Thes: 
lonica, Berea, Athens, Corinth, Ep 
and the parts adjacent. Those that know 
extent and distance of these countries y 
conclude Paul an active man, rejoicing t 
strong man to run a race. Ilyricum is 
country now called Sclavonia, bordering up 
Hungary. Some take it for the same wi 
Bulgaria; others for the lower Pannoi 
however, it was a great way from Jerusaler 
Now it might be suspected that if Paul und 
took so much work, surely he did it by} 
halves. “No,” says he, “I have fu 
preached the Gospel of Christ—have 
them a full account of the truth and 
of the gospel, have not shunned to deel 
the whole counsel of God (Acis xx. 27), h 
kept back nothing that was necessary 
them to know.” Filled the gospel, so 
word is; memAnpwxtvar rd sdayyéduor, fil 
it as the net is filled with fishes in ala 
draught ; or filled the gospel, that is, © 
them with the gospel. Such a chan 
the gospel make that, when it comes in poy 
to any place, it fills the place. Other kno 
ledge is airy, and leaves souls empty, but 
knowledge of the gospel is filling. 
2. He preached in places that had 1 
heard the gospel before, v. 20,21. He bre 
up the fallow ground, laid the first stons 
many places, and introduced Chrisfi 
where nothing had reigned for many 
but idolatry and witchcraft, and all sorts 
diabolism. Paul broke the ice, and th 
must needs meet with the more difficul 


#} 
ey 


the Jabours of others, John iv. 38. 
being a hardy man, was called out to 
hardest work ; there were many istructe 
but Paul was the great’ father—many 
watered, but Paul was the | i n 
Well, he was a bold man that mad he | 
attack upon the palace of the strong a 
armed in the Gentile world, that first 
saulted Satan’s interest there, and P 
that man who ‘ventured - first 
man laces, and suffered greatly 
He eer this as a proof of his apo 


- 


f the apostles: was espe- 
in those that were without, 
d to la the foundations oa the new Jeru- 
em ; see Rey. xsi. 14. Not but that Paul 
eached in many places hey others had 
en at work before him ; but he principally 
d mainly laid himself out for the good of 
ose that sat in darkness. He was in care 
not to build upon another man’s foundation, 
lest he should thereby disprove his apostle- 
ship, and give occasion to those who sought 
pecasion to reflect upon him. He quotes a 
ripture for this out of Isa. lii. 15, To whom 
1e was not spoken of, they shall see. re 
which had not been told them, shall they see ; 
so the prophet has it, much to the same pur- 
port. This made the success of Paul’s 
{ preaching the moreremarkable. ‘The transi- 
tion from darkness to light is more sensible 
n the after-growth and increase of that 
ht. And commonly the greatest success 
f the gospel is at its first coming to a place ; 
ifterwards people become sermon-proof. 

Il. The great and wonderful success that 
he had in his work : It was effectual to make 
the Gentiles obedient. ‘The design of the 
spel is to bring people to be obedient ; 
is not only a truth to be believed, but a 
tobe obeyed. This Paul aimed at in all 
s travels ; not his own wealth and honour 
i fhe had, he had sadly missed his aim), but 
the conversion and salvation of souls: this 
his heart was upon, and for this he travailed 
n birth again. Now how was this great work 
ought? 1. Christ was the principal agent. 
e does not say, “which I worked, * but 
“which Christ wrought by me,” v. 18. 
Whatever good we do, itis not we, but Christ 
Dy us, that does it; the work is nis, the 
strength his; he is all in all, he works all our 
yorks, Phil. ii. 13; Isa. xxvi.12. Paul takes 
all occasions to own this, that the whole 
praise might be transmitted to Christ. 2. 
ul Was a very active instrument : By word 
d deed, that is, by his preaching, and by 
miracles he wrought to confirm his doc- 
ne; or his preaching and his living. 
e ministers are likely to win souls that 
h both by word and deed, by their con- 
sation showing forth the power of the 
hs , they preach. This is according to 
ist’s example, who began both to do and 
h, Acts i. 1.—Through mighty signs and 
londers: ev duvapuer cnpeiwv—by the power, 
, the strength, of signs and wonders. 
se made the preaching of the word so 
al, being the appointed means of con- 
, and the divine seal afixed to the 
spel-charter, Mark xvi. 17, 18. 3. The 
wer of the Spirit of God made this effectual, 
id crowned all with the desired success, 
). (1.) The power of the Spirit in Paul, 
he other apostles, for the working of 
miracles. Miracles were wrought by 
ower of the’ Holy Ghost (Acts i. 8), 
ore reproaching the miracies is called the 
uasphemy ea the Holy Ghost: 
Vou. im. 


Or. (2.)| nary, appointing a visit to h’s friends ; 


ua 


eh hes as ie De, OE f 


¥ 


2). ail The apostle's labours 
The power of the Spirit in the hearts of those 
to whom the word was preached, and who saw _ 
the miracles, making these means effectual 
to some and not to others. It is the Spirit’s 
operation that makes the difference: Paul 
himself, as great a preacher as he was, with 
all his mighty signs and wonders, could not 
make one soul obedient further thar the 
power of the Spirit of God accompanied his 
labours. It was the Spirit of the Lord of 
hosts that made those great mountains plain 
before this Zerubbabel. This is an encou- 
ragement to faithful ministers, who labour 
under the sense of great weakness and in- 
firmity, that it is all one to the blessed Spirit 
to work by many, or by those that have on 
power. ‘The same almighty Spirit that 
wrought with Paul often perfects strength in 
weakness, and ordains praise out of the 
mouths of babes and sucklings. ‘Thissuccess 
which he had in preaching is that which he 
here rejoices in ; for the converted nations 
were his joy and crown of rejoicing : and he 
tells them of it, not only that they might 
rejoice with him, but that they might be the - 
more ready to receive the truths which he 
had written to them, and to own him whom 
Christ had thus signally owned. 


22 For which cause also I have 
been much hindered from coming to. 
rou. 23 But now having no more 
place in these parts, and having a 
great desire these many years te 
come unto you; 24 Whensoever I 
take my journey into Spain, I will 
come to you: for I trust to see you 
in my journey, and to be brought on 
my way thitherward by you, if first I 
be somewhat filled by your company. 
25 But now I go unto Jerusalem to 
minister unto the Saints. 26 For it 
hath pleased them of Macedonia and 
Achaia to make a certain contribution 
for the poor saints which are at Jeru- 
salem. 27 It hath pleased them 
verily; and their debtors they are. 
For if the Gentiles have been made 
partakers of their spiritual things, 
their duty is also to minister unto 
them in carnal things. 28 When 
therefore I have performed this, and 
have sealed to them this fruit, I will 
gome by you into Spain. 29 And 1 
am sure that, when I come unto you, 
I shall come in the fulness of the 
blessing of the gespel of Christ. 

» St. Paul here declares his purpose to come 
and see the Christians at Rome. Upon this 


head his matter is but common and ordi- 
but 


ae 
- 


Kk 


ee 


, 


Yhe apostle’s labours. 


the manner of his expression 1s gracious and 
savoury, very instructive, and for our imita- 
tion. We should learn by it to speak of our 
common affairs in the language of Canaan. 
Even our common discourse should have an 
air of grace; by this it will appear what 
country we belong to. It should seem that 
Paul’s company was very much desired at 
Rome. Hewasa man that had as many 
friends and as many enemies as most men 
ever had: he passed through evil report and 
good report. No doubt they had heard 
much of him at Rome, and longed to see 
him: Should the apostle of the Gentiles be 
astranger at Rome, the metropolis of the 
Gentile world?) Why as to this he excuses 
it that he had not come yet, he promises to 
come shortly, and gives a good reason why 
he could not come now. 

I. He excuses it that he never came yet. 
Observe how careful Paul was to keep in 
with his friends, and to prevent or anti- 
cipate any exceptions against him; not as 
one that lorded it over God’s heritage~ 1. 
He assures them that he had a great desire 
to see them; not to see Rome, though it was 
new in its greatest pomp and splendour, 
nor to see the emperor’s court, nor to con- 
verse with the philosophers and learned men 
that were then at Rome, though such conver- 
sation must needs be very desirable to so 
great a scholar as Paul was, but to come unto 
you (v. 3), acompany of poor despised saints 
in Rome, hated of the world, but loving God, 


ROMANS. _ Be 


| God disposes, Prov. xvi. 9: 
23. Ministers purpose, and 
purpose concerning them, but 
rules both, and orders the journeys, 
and settlements, of his faithful ministe: 
he pleases. ‘The stars are in the right han 
of Christ, to shine where he sets them. Th 
gospel does not come by chance to any plac 
but by the will and counsel of God. (2)Thi 
gracious prudence of Paul, in bestowing 
time and pains where there was most n 
Had Paul consulted his own ease, we: 
and honour, the greatness of the work wor 
never have hindered him from seeing Ro’ 
but would rather have driven him thi 
where he might havehad more preferment 2 
j taken less pains. But Paul sought the thi 
of Christ more than his own things, a' 
therefore would not leave his work of p 
ing churches, no, not for a time, to go ar 
see Rome. The Romans were whole, anc 
needed not the physician as other poor pl 
that were sick and dying. While men a 
women were every day dropping into eterni 
and their precious souls perishing for lack of 
vision, it was no time for Paul to fle, 
There was now a gale of opportunity, the fields 
were white unto the harvest; such a sea- 
son slipped might never be retrieved; the 
cessities of poor souls were pressing, and calleé 
aloud, and therefore Paul must be busy. It 
concerns us all to do that first which is most 
needful. ‘True grace teaches us to prefer that 
which is necessary before that which is un- 


and beloved of him. These were the men] necessary, Luke x. 41, 42. And Christian 
that Paul was ambitious of an acquaintance | prudence teaches us to prefer that which is 
with at Rome; they were the excellent ones | more necessary before that which is less so 
in whom he delighted, Ps. xvi. 3. And he|This Paul mentions as a sufficient satisfyi 
had a special desire to see them, because of|reason. We must not take it ill of 

the great character they had in all the|fmends if they prefer necessary work, which 
churches for faith and holiness; they were | is pleasing to God, before unnecessary visits 
men that excelled in virtue, and therefore | and compliments, which may be pleasing to 
Paulwas so desirous to come tothem. This}us. In this, as in other things, we musi 
desire Paul had had for many years, and yet | deny ourselves. 
could never compass it. The providence of} II. He promised to come and see them 
God wisely overrules the purposes and de-| shortly, v 23, 24, 29. Having no more place 
sires of men. God’s dearest servants are not | in these parts, namely, in Greece, where he 
always gratified in every thing that they have|then was. The whole of that country being 
amind to. Yet all that delight in God have] more or less leavened with the savour of the 
the desire of their heart fulfilled (Ps. xxxvii.4), | gospel, churches being planted in the mos! 
though all the desires in their heart be not} considerable towns and pastors settled 

humoured. 2. He tells them that the reason | carry on the work which Paul had begun, he 
why he could not come to them was because he | had little more to do there. He had driven 
had so much work cut out for him elsewhere. | the chariot of the gospel to the sea-coast, and 
For which cause, that is, because of his labours | having thus conquered Greece he is ready to 
in other countries, he was so much hindered. | wish ‘there were another Greece to conquer. 
God had opened a wide door for him in| Paul was one that went through with his 
other places, and so turned him aside. Ob-| work, and yet then did not think of taking his 
serve in this, (1.) The gracious providence | ease, but set himself to contrive more wo , 
of God conversant in a special manner about | to devise liberal things. Here was a workman 
his ministers, casting their lot, not accord-| that needed not tobe ashamed. Observe, — 
ing to their contrivance, but according to his}. 1. How he forecasted his intended visi 
own purpose. Paul was several times| His project was to see them in his 0 
crossed in his intentions; sometimes hin-|Spain. It appears by this that Paui intended 
dered by Satan (as 1 Thess. ii. 18), sometimés | a journey into Spain, to plant Christianity | 
forbidden by the Spirit (Acts xvi. 7), andhere| there. ‘The difficulty and peril of the work, | 
diverted by other work. Man purposes but] the distance of the place, the danger of ths | 


CH 


to do in other piaces, did not quench the 
flame of his holy zeal for the propagating of 
€ gospel, which did even eat him up, and 
ake nim forget himself. But it is not cer- 
| tain whethe ever he fulfilled his purpose, 
_ and went to Spain. Many of the best exposi- 
| toes think he did not, but was hindered in 
this as he was in others of his purposes. He 
did indeed come to Rome, but he was brought 
ither a prisoner, and there was detained 
_ two years ; and whither he went after is un- 
| certain: but several of his epistles which he 
Ae in prison intimate his purpose to go 
eastward, and not towards Spain. However, 
* ‘Paul, forasmuch as it was in thine heart to 
|| bring the light of the gospel into Spain, thou 
_ didst well, in that it was in thine heart; as 
|| God said to David, 2 Chron. vi. 8. ‘The 
| grace of God often with favour accepts the 
sincere intention, when the providence of 
| God in wisdom prohibits the execution. And 
_ donot we serve agood Master then? 2 Cor. 
| viii. 12. Now, in his way to Spain he pro- 
posed to come to them. Observe his pru- 
ence. Itis wisdom for every one of us to 
order our affairs so that we may do the most 
_ work in the least time. Observe how doubt- 
fully he speaks: I trust to see you: not, ‘‘ I 
am resolved I will,’”’ but, “I hope I shall.” 
We must purpose all our purposes and make 
| allour promises in like manner with a sub- 
| mission to the divine providence ; not boast- 
| ing ourselves of to-morrow, because we know 
- not what a day may bring forth, Prov. xxvii. 
1; James iv. 13—15. 
| _—«-2. What he expected in his intended visit. 
"| <1.) What he expected from them. He ex- 
pected they would bring him on his way 
towards Spain. It was not a stately at- 
| tendance, such as princes have, but a loving 
_| attendance, such as friends give, that Paul 
| expected. Spain was then a province of the 
empire, well known to the Romans, who 
had a great correspondence with it, and 
therefore they might be helpful to Paul in 
_ his voyage thither; and it was not barely 
_ their accompanying him part of the way, 
_ but their furthering him in his expedition, 
_ that he counted upon: not only out of their 
_ respect to Paul, but out of respect to the 
souls of those poor Spaniards that Paul was 
{ going to preach to. It is justly expected 
| from all Christians that they should lay out 
} themselves for the promoting and furthering 
_ of every good work, especially that blessed 
| work of the conversion of souls, which they 
| should contrive to make as easy as may be 
_ to their ministers, and as successful as may 
be to poor souls. (2.) What he expected in 
them : to besomewhat filled with their company. 
That which Paul desired was their company 
\and conversation. The good company of the 
saints is very desirable and delightful. Paul 
was himself a man of great attainments in 
nowledge and grace, taller by head and 


a BaPecre 


orks (though less 


wo 


Wis 


wh 


peer: aries aN ; tidy \ . ay Wey r 
AP. xv.” Paul's desire to see the Komans. 


shoulders than other Christians in these 
things,-and yet. see how he pleased himself 
with the thoughts of good company; for aa 
iron sharpens iron so does a man the coun- 
tenance of his friend. He intimates that he 
intended to make some stay with them, for 
he would be filled with their company; nat 
just look at them, and away: and yet he 
thinks their converse so pleasant that he 
should never have enough of it; it is but 
somewhat filled, he thought he should leave 
them with a desire of more of their company. 
Christian society, rightly managed and im- 
proved, is a heaven upon earth, a comfort- 
able earnest of our gathering together unto 
Christ at the great day. Yet observe, It is 
but somewhat filled, ad pépove—in part 
The satisfaction we have in communion with 
the saints in this world is but partial; we 
are but somewhat filled. 
pared with our communion with Christ; 
that, and that only, will completely satisfy, 


that.will fill the soul. It is partial compared 


with the communion we hope to have with 
the saints in the other world. When we 
shall sit down with Abraham, and Isaac, and 


Jacob, with all the saints, and none but 


saints, and saints made perfect, we shall 
have enough of that society, and be quite 
filled with that company. (3.) What he 
expected from God with them, v.29. He 
expected to come in the fulness of the blessing 
of the gospel of Christ. Observe, Concerning 
what he expected from them he speaks doubt- 
fully: I trust to be brought on my way, and 
to be filled with your company Paul had 
learnt not to be too confident of the best. 
These very men slipped from him afterwards, 
when he had occasion to use them (2 Tim. 
iv. 16), Aé my first answer, no man stood by 
me ; none of the Christians at Rome. The 
Lord teach us to cease from man. But con- 
cerning what he expected from God he 
speaks confidently. 1t was uncertain whe- 
ther he should come or no, but I am sure 
when I do come I shall come in the fulness, &c. 
We cannot éxpect too little from man, nor 
too much from God. Now Paul expected 
that God would bring him to them, loaded 
with blessings, so that he should be an in- 
strument of doing a great deal of good among 
them, and fill them with the blessings of the 
gospel. Compare ch.i.11, That I may wm- 
part unto you some spiritual gift. 'The bless- 
ing of the gospel of Christ is the best and 
most desirable blessing. When Paul would 
raise their expectation of something great 
and good in his coming, he directs them to 
hope for the blessings of the gospel, spiritual 
blessings, knowledge, and grace, and comfort. 
There is then a happy meeting between peo- 
ple and ministers, when they are both under 
the fulness of the blessing. The blessing of 
the gospel is the treasure which we have in 
earthen vessels. When ministers are fully 
prepared to give out, and people fully pre- 
pared to receive, this blessing, both are 


It is partial com-. 


. Ss WA ee ee eee” 


Contribution for the poor saints. 


happy. Many have the gospel who have 
not the blessmg of the gospel, and so they 
have itin vain. The gospel will not profit, 
unless God bless it tous; and it is our duty 
to wait upon him for that blessing, and for 
the fulness of it. 

III. He gives them a good reason why he 
could not comé and see them now, because 
he had other business upon his hands, which 
required his attendance, upon which he must 
first make a journey to Jerusalem, v. 25— 
28. He gives a particular account of it, to 
show that the excuse was real. He was 
going to Jerusalem, as the messenger of the 
church’s charity to the poor saints there. 
Observe what he says, 

1. Concerning this charity itself. And he 
speaks of that upon -this occasion probably 
to excite the Roman Christians to do the like, 
according to their ability. Examples are 


moving, and Paul was very ingenious at beg. 


ging, not for himself, but for others. Observe, 
(1.) For whom it was intended: For the poor 
saints which are ut Jerusalem, v. 26. It is no 
strange thing for saints to be poor. Those 
whom God favours the world often frowns 
upon ; therefore riches are not the best things, 
nor is poverty a curse. It seems, the saints at 
Jerusalem were poorer than other saints, 
either because the wealth of that people in 
general was now declining, as their utter ruin 
was hastening on (and, to be sure, if any must 
- be kept poor, the saints must), or because the 
famine that was over all the world in the 
days of Claudius Czesar did in a special man- 
ner prevail in Judéa, a dry country ; and, God 
having called the poor of this world, the 
Christians smarted most by it. ‘This was the 
occasion of that contribution mentioned Acts 
xi. 28—-30. Or, because the saints at Jeru- 
salem suffered most by persecution; for of 
all people the unbelieving Jews were most 
inveterate in their rage and malice against the 
Christians, wrath having come upon them to 
the uttermost, 1 Thess. 11.°16. The Christian 
Hebrews are particularly noted too as having 
had their gocds spoiled (Heb. x. 34), m con- 
sideration of which this contribution was 
made for them. Though the saints at Jeru- 
salem were at a great distance from them, yet 
they thus extended their bounty and liberality 
to them, to teach us as we have ability, and 
as there is occasion, to stretch out the hand of 
our charity to all that are of the household of 
faith, though in places distant from us. 
Though in personal instances of poverty 
every church should take care to maintain 
their own poor (for such poor we have always 
with us), yet sometimes, when more public 
instances of poverty are presented as objects 
of our charity, though a great way off from 
us, we must extend our bounty, as the sun 
his beams; and, with the virtuous: woman, 
stretch out our hands to the poor, and reach 
forth owr hands to the needy, Prov. xxxi. 20. 
(2.) By whom it was collected: By those of 


Macedonia (the chief of whom were the Phi-! partake of their spiritual things, and 


ha as 


ROMANS. 


-tural body one member communicates to the 


Sa a a Ni 


lippians) and Achuia (the 
the Corinthians), two fi 
though yet in their infaney. ¢ 
to Christianity. And I wish the 
did not hold that people are comn 
liberal at their first acquaintance 
gospel than they are afterwards, that, a 
as other instances of the first love and: 
love of the espousals, being apt to cool 
decay after a while. It seems those of 
cedonia and Achaia were rich and we 
while those at Jerusalem were poor and 
needy, Infinite Wisdom ordering it so that 
some should have what others want, and so 
this mutual dependence of Christians o 
upon another might be maintained.—Ii 
pleased them. This intimates how ready they 
were to it—they were not pressed nor con- 
strained to it, but they did it of their own ac- — 
cord ; and how cheerful they were in it—they — 
took a pleasure in doing good; and God 
loves a cheerful giver.—To make @ certain — 
contribution ; Kowwviay twva—a communica-— 
tion, in token of the communion of saints, 
and their fellow-membership, as in the na~ — 


he 
eI 


relief, and sueccour, and preservation of © 
another, as there is occasion. Every thing 
that passes between Christians should be a 
proof and instance of that common union ~ 
which they have one with another in Jesus’ 
Christ. Time was when the saimts at Jeru- 
salem were on the giving hand, and very 
liberal they were, when they laid their estates — 
at the apostles’ feet for charitable uses, and 
took special care that the Grecian widows 
should not be neglected in the daily minis- 
tration, Act vi. 1, &c. And now that the 
providence of God had turned the scale, and — 
made them necessitous, they found the Gre- 
cians kind to them; for the merciful shall 
obtain mercy. We should give a portion to 
seven, and also to eight, because we know not 
what evil may be on the earth, which may 
make us glad to be beholden to others. (3.) 
What reason there was’ for it (v. 27): And 
their debtors they are. Almsvare called righ- 
teousness, Ps. cxii. 9. Being but stewards 
of what we have, we owe it where our great 
Master (by the calls of providence, concurring 
with the precepts of the word) orders us to 
dispose of it: but here there was a special 
debt owing; the Gentiles were greatly be- 
holden to the Jews, and were bound in gra- 
titude to be very kind to them. From the 
stock of Israel came Christ himself, according 
to the flesh, who is the light to enlighten the 
Gentiles; out of the same stock came’ the 
prophets, and apostles, and first preachers 0 

the gospel. The Jews, having had the lively 
oracles committed to them, were the Chris- 
tians’ library-keepers—out of Zion went.forth 
the law, and the word of the Lord from Jeru- 
salem ; their political church-state was dis- 
solved, and they were cut off, that the Gentiles. 
might be admittedin. Thus did the Gentile 


2 of salyation as it were at_second- 
hand from the Jews ; and therefore their duty 
as, they are bound in itude to minister 
unto them in carnal things : i: is the least they 
ean do: Asrovpyqoat—to minister as unto God 
in holy things ; so the word signifies. A con- 
__scientious regard to God in works of charity 
and aimsgiving makes .them an acceptable 
service and sacrifice to God, and fruit abound- 
‘ing to a good account. Paul mentions this, 
‘probably, as the argument he had used with 
em to persuade them to it, and it is an ar- 
_ gument of equal cogency to other Gentile 
ch es. 


Shin eS 


3 gn 


5 


2. Concerning Paul’s agency in this busi- 
ness. - He could himself contribute nothing; 
silver and gold he had none, but lived upon 
‘the kindness of his friends ; yet he ministered 
unto the saints (v. 25) by stirring up others, 
receiving what was gathered, and transmitting |. 

it to Jerusalem. Many good works of that 
_ kind stand at a stay for want of some one ac-: 
tive person to lead in them, and to set the 
wheels a going. Paul’s labour in this work is 
hot to be interpreted as any neglect of his 
‘preaching-work, nor did Paul leave the word 
‘of God, to serve tables ; for, besides this, Paul 
hhad other business in this journey, to visit 
_ ‘and confirm the churches, and took this by 
the bye; this was indeed a part of the trust 
committed to him, in which he was concerned 
‘to approve himself faithful (Gal. ii..10): 
They would that we should remember the poor. 
Paul was one that laid out himself to do good 
every way, like his Master, to the bodies as 
well as to the souls of people. Ministering 
‘to the saints is good work, and is not below 
the greatest aposties. This Paul had under- 
taken, and therefore he resolves to go through 
with it, before he fell upon other work (v.28): 
When I have sealed to them this fruit. He 
‘calls the alms jruit, for it is one of the fruits 
_ of righteousness; it sprang from a root of 
grace im the givers, and redounded to the 
benefit and comfort of the receivers. And his 
sealing it intimates his great care about it, 


” 


Lyne 6 es Bal Ret eo 
XY. Paul desires the church's prayers 
be refreshed. 33 Now the God of | 
peace be with you all. Amen. 


Here we have, I. St. Paul’s desire of a 
share in the prayers of the Romans for him, 
expressed yery earnestly, v. 30—32. Though 
Paul was a great apostle, yet he begged the 
prayers of the meanest Christians, not here 
only, but in several other of the epistles. 
He had prayed much for them, and this he 
desires as the return of his kindness. Inter- 
changing prayers is an excellent token of the 
interchanging of loves. Paul speaks like one 
that knew himself, and would hereby teach us 
how to value the effectual fervent prayer of 
the righteous. How careful should we be 
lest we do any thing to forfeit our interest 
in the love and prayers of God’s. praying 
people! - 

1. Observe why they must pray for him. 
He begs it with the greatest importunity. 
He might suspect they would forget him in 
their prayers, because they had no personal 
acquaintance with him, and therefore he urges - 
it so closely, and begs it with the most affec- 
tionate obtestations, by all that is sacred and 
valuable: Ibeseech you, (1.) “ For the Lord 
Jesus Christ’s sake. He is my Master, I am 
going about his work, and his glory is inte- 
rested in the success of it: if you have any 
regard to Jesus Christ, and to his cause and 
kingdom, pray for me. You love Christ, 
and own Christ ; for his sake then do me this 
kindness.” (2.) “ For the love of the Spirit. 
As a proof and instance of that love which 
the Spirit works in the hearts of believers 
one to another, pray for me; as a fruit of 
that communion which we have one with 
another by the Spirit though we never saw 
one another. If ever you experienced the 
Spirit’s loye to you, and would be found 
returning your love to the Spirit, be not 
wanting in this office of kindness.” 

2. How they must pray for him: That you 
strive together. (1.) That you strive in prayer. 
We must put forth all that is within us in 


‘that what was given might be kept entire, that duty; pray with fixedness, faith, and 
and not embezzled, but disposed of according fervency ; wrestle ‘with -God, as Jacob did; 
_ to the design. of the givers. Paul was very | pray in praying, as Elias did (Jam. v. 17), 
_ solicitous to approve himself faithful in the | and stir up ourselves to take hold on God 
_ management of this maiter : an excellent pat-| (Isa. lxiv. 7); and this not only when we are 
tern for ministers to write after, that the | praying for ourselves, but when we are pray- 
_ asinistry may in nothing be blamed. mg for our friends. ‘True love to our 
P52 30 N 4; h breth brethren should make us as earnest for them 
ee hee args you, DTethTen> | as sense of our own need makes us for our- 
for the Lord Jesus Christ’s sake, and | selves. (2.) That you Strive together with me. 
for the love of the Spirit, that ye| When he begged their prayers for him, he 
‘strive together with me in your did not intend thereby to excuse his praying 


‘ ‘ for himself; no, “Strive together with me, 
“pray Sten God forme; 31 That I who am wrestling with God daily, upon my 
_ may be delivered from them that doi own and my friends’ account.” He would 
/ not believe in Judea; and that my|have them to ply the same oar. Paul and 
‘service which I have for Jerusalem |these Romans were distant in place, and 
may be accepted of the saints; 32 likely to be so, and yet they might join toge- 

BM hiacy’ cotite “Wita“vGn witha | ther in prayer ; those who are put far asunder 
topiat 4 1th JY | by the disposal of God’s providence may yet 
‘the will of God, and may with vou| meet together at the throne of his grace. 


© 


eee Tyee 


» 


ys or tie ©. 
7 tA iY oral ; 
_ iendly saiutations. 


Y Those who beg the prayers of others must 
not neglect to pray for themselves 

3. What they must beg of God for him. 
He mentions particulars; for, in praying 
both for ourselves and for our friends, it is 
good to be particular. What wilt thou that 
I shall do for thee ? So says Christ, when he 
holds out the golden sceptre. Though he 
knows our state and wants perfectly, he will 
know them from us. He recommends him- 
self to their prayers, with reference to three 
things:—(1.) The dangers which he was 
exposed to: That I may be delivered from 
those that do not believe in Judea. 'The unbe- 
lieving Jews were the most violent enemies 
Paul had and most enraged against him, and 
some prospect he had of trouble from them 
m this journey; and therefore they must 
pray that God would deliver him. We may, 
and must, pray against persecution. This 
prayer was answered in several remarkable 
deliverances of Paul, recorded Acts xxi. xxii. 
xxiii. xxiv (2.) His services: Pray that 
my service which I have for Jerusalem may 
be accepted of the saints. Why, was there 
any danger that it would not be accepted? 
Can money be otherwise than acceptable to 
the poor? Yes, there was some ground of 
suspicion in this case; for Paul was the 
apostle of the Gentiles, and as the unbelieving 
Jews looked spitefully at him, which was 
their wickedness, so those that believed were 
shy of him upon that account, which was 
their weakness. He does not say, “Let 
them choose whether they will accept it or 
no; if they will not, it shall be better be- 
stowed ;” but, “Pray that it may be ac- 
cepted.” As God must be sought unto for 
the restraining of the ill will of our enemies, 
so also for the preserving and increasing of 
the good will of our friends; for God has 
the hearts both of the one and of the other in 
his hands. (3.) His journey to them. To 
engage their prayers for him, he interests 
them in his concerns (v. 32): That I may 
come unto you with joy. If his present jour- 
ney to Jerusalem proved unsuccessful, his 
intended journey to Rome would be uncom- 
fortable. If he should not do good, and 
prosper, in one visit, he thought he should 
have small joy of the next: may come with 
joy, by the will of God. All our joy depends 
upon the will of God. The comfort of the 
creature is in every thing according to the 
disposal of the Creator. 

II. Here is another prayer of the apostle 
for them (v. 35): Now the God of peace be 
with you ull, Amen. The Lord of hosts, the 
God of battle, is the God of peace, the author 
and lover of peace. He describes God under 
this title here, because of the divisions among 
them, to recommend peace to them; if God 
be the God of peace, let us be men of peace. 
The Old-Testament blessing was, Peace be 
with you; now, The God of peace be with you. 
Those who have the fountain cannot want 
any ef the streams. With you all; both 


ROMANS, 


v 


weak and strong. To d 

nearer union, he puts them altog 
prayer. Those who are united in t 
ing of God should be united in affection 


to another. 


vs 


CHAP. XVI. +i ae 


Paul is now concluding this long and excellent epistie, and he does 
it with a great deal of affection. As in the maim bedy of the 
epistle he appears to have been a very. knowing man, so in these 
appurtenances of it he appears to have been a very loving man. _ 
So much knowledge and so much love are avery rare, but (where 
they exist) a very excellent and amiable composition; for what 
is heaven but knowledge and love made perfect? Itiso h 
how often Paul speaks as if he were concluding, and ret takes: 
fresh hold again. One would have thought that solemn benedic- 
tion which closed the foregoing chapter should have ended the 
epistle; and yet here he beging again, and in this chapter he 
repeats the blessing (ver. 20), “* The grace of our Lord Jesuc 
Christ be with you, Amen,” And yet he has something more to 
say; nay, again he repeats the blessing (ver. 24), and yet has not 
done ; an expression of his tender love. These repeat jie 
tions, which stand for valedictions, speak Paul loth to part. 
Now, in this closing chapter, we may observe, 1. His recommenda- 
tion of one friend to the Roman Christiaus, and his particular 
salutation of several among them, ver. 1—16. II. A caution to 
take heed of those who caused divisions, ver. 17—20. I]. Salu- 
tations added from some who were with Paul, ver. 21—24. IV. 
He concludes with a solemn celebration of the glory of God, ver 


25--27. 

COMMEND unto you Phebe 

our sister, which is a servant of — 
the church which is at Cenchrea: 2 
That ye receive her in the Lord, as 
becometh saints, and that ye assist 
her in whatsoever business she hath — 
need of you: for she hath been a_ 
succourer of many, and of myself 
also. 3 Greet Priscilla and Aquila 
my helpers in Christ Jesus: 4 Who 
have for my life laid down their own 
necks: unto whom not only I give — 
thanks, but also all the churches of 
the Gentiles. 5 Likewise greet the 
church that is in their house. Salute 
my wellbeloved Epenetus, who is the 
firstfruits of Achaia unto Christ. 6 
Greet Mary, who bestowed much 
labour on us. 7 Salute Andronicus 
and Junia, my kinsmen, and my 
fellowprisoners, who are of note 
among the apostles, who also were in | 
Christ before me. 8 Greet Amplias | 
my beloved in the Lord. J 
Urbane, our helper in Christ, and 
Stachys my beloved. 10 Salute 
Apelles approved in Christ: Salute 
them which are of Aristobulus’ house- 
hold. 11 Salute Herodion my kins- 
man. Greet them that be of the 
household of Narcissus, which are in — 
the Lord. 12 Salute Tryphena and 
Tryphosa, who labour in the Lord. ~ 
Salute the beloved Persis, which 
laboured much in the Lord. 13° 
Salute Rufus chosen in the Lord, and 
his mother and mine. 14 Salute 


bas, Hermes, and the brethren which 
re with them. 15 Salute Philologus, 
and Julia, Nereus, and his sister, and 
_Olympas, and all the saints which are 
with them. 16 Salute one another 
| with a holy kiss. The churches of 
| Christ salute you. 


| Such remembrances as these are usual in 
letters between friends ; and yet Paul, by the 
_ savouriness of his expressions, sanctifies 
these common compliments. 
I. Here is the recommendation of a friend, 
_ by whom (as some think) this epistle was 
_ sent—one Phebe, v. 1, 2. It should seem 
| that she was a person of quality and estate, 
- who had business which called her to Rome, 
| where she was a stranger ; and therefore Paul 
_ recommends her to the acquaintance of the 
_ Christians there: an expression of his true 
friendship to her. Paul was as well skilled 
in the art of obliging as most men. True 
religion, rightly received, never made any 
_ man uncivil. Courtesy and Christianity agree 
| welltogether. It is not in compliment to 
her, but in sincerity, that, : 
1. He gives a very good character of her. 
(1.) As a sister to Paul: Phebe our sister ; 
| not in nature, but in grace; not in affinity or 
consanguinity, but in pure Christianity: his 
own sister in the faith of Christ, loving Paul, 
_ and beloved of him, with a pure and chaste 
and spiritual love, as a sister; for there is 
neither male nor female, but all are. one in 
Christ Jesus, Gal. iii. 28. Both Christ and 
his apostles had some of their best friends 
_ among the devout (and upon that account 
honourable) women. (2.) As a servant to the 
church at Cenchrea: dSttxovor, a servant by 
office, a stated servant, not to preach the 
_ word (that was forbidden to women), but in 
__ acts of charity and hospitality. Some think 
_ she was one of the widows that ministered to 
the sick, and were taken into the church’s 
“number, 1 Tim. v. 9. But those were old 
and poor, whereas Phebe seems to have been 
a person of some account ; and yet it was no 
disparagement to her to be a servant to the 
ehurch. Probably they used to meet at her 
house, and she undertook the care of enter- 
_ taining the ministers, especially strangers. 
| very one in his place should strive to serve 
the church, for therein he serves Christ, and 
it will turn to a good account another day. 
_ Cenchrea was a small sea-port town adjoining 
to Corinth, about twelve furlongs distant. 
_ Some think there was a church there, distinct 
- from that at Corinth, though, being so near, 
t is very probable that the church of Corinth 
8 Called the church of Cenchrea, because their 
place of meeting might be there, on account 
of the great opposition to them in the city 
_ (Acts xviii. 12), as at Philippi they met out 
the city by the water-side, Acts xvi. 13. 


“CHAP. XVI. 


the reformed church of Paris might be 


lied the churcn at Charenton, where they i 


(toe Wee. ee 


Apostolic salutations. 


formerly met, out of the city. (3.) As a sue- 
courer of many, and particularly of Paul, v. 2. 
She relieved many that were in want and 
distress—a good copy for women to write 
after that have ability. She was kind to 
those that needed kindness, intimated in her 
succouring them; and her bounty was ex- 
tensive, she was a succourer of many. Ob- 
serve the gratitude of Paul in mentioning 
her particular kindness to him: And to my- 
self also. Acknowledgment of favours is the 
least return we can make. It was much ta 
her honour that Paul left this upon record ; 
for wherever this epistle is read her kindness 
to Paul is told for a memorial of her. 

2. He recommends her to their care and 
kindness, as one worthy to be taken notice of 
with peculiar respect. (1.) “ Receive her in 
the Lord. Entertain her; bid her welcome.” 
This pass, under Paul’s hand, could not but 
recommend her to any Christianchurch. “Re- 
ceive her in the Lord,” that is, “ for the Lord’s 
sake; receive her as a servant and friend of 
Christ.” As it becometh saints to receive, who 
love Christ, and therefore love all that are his 
for his sake; or, as becometh saints to be re- 
ceived, with love and honour and the tenderest 
affection. There may be occasion sometimes to 
improve our interest in our friends, not only 
for ourselves, but for others also, interest 
being a price in the hand for doing good. (2.) 
Assist her in whatsoever business she has need 
of you. Whether she had business of trade, 
or law-business at the court, is not mate- 
rial; however being a woman, a stranger, 
a Christian, she had need of help: and Paul 
engaged them to be assistant to her. It be- 
comes Christians to be helpful one to another 
in their affairs, especially to be helpful to 
strangers ; for we are members one of another 
and we know not what need of help we may 
have ourselves. Observe, Paul bespeaks help 
for one that had been so helpful to many; he 
that watereth shall be watered also himself. 

IJ. Here are commendations to some parti- 
cular friends among those to whom he wrote, 
more than in any other of the epistles. Though 
the care of. all the churches came upon Paul 
daily, enough to distract an ordinary head, 
yet he could retain the remembrance of so 
many ; and his heart was so full of love and 
affection as to send salutations to each of them 
with particular characters of them, and expres- 
sions of love to them and concern for them. 
Greet them, salute them ; it is the same word, 
aoracac0e. “ Let them know that I remember 
them, and love them, and wish them well.” 
There is something observable in several of 
these salutations. 

1. Concerning Aquila and Priscilla, a fa- 
mous couple, that Paul had a special kindness 
for. ‘They were originally of Rome, but were 
banished thence by the edict of Claudius, 
Acts xviii. 2. At Corinth, Paul became ac- 
quainted with them, wrought with them at 
the trade of tent-making ; after some time, 
when the edge of that edict was rebated, they 


Apostolic salutations. 


helpers in Christ Jesus, by private instructions 
and converse furthering the success of Paul’s 

public preaching, one instance of which we 
have in their instructing Apollos, Acts xviii. 
26. Those are helpers to faithful ministers 
that lay out themselves in their families and 
among their neighbours to do good to souls. 

Nay, they did not only do much, but they 
ventured much, for Paul: They have for my 
life laid down their own necks. They exposed 
themselves to secure Paul, hazarded their own 
lives for the preservation of his, considering 
how much better they might be spared than 
he. Paul was in a great deal of danger at 
Corinth, while he sojourned with them; but | 
they sheltered him, though they thereby 
made themselves obnoxious td the enraged 
multitude, Acts xviii. 12, 17. It was a good 
while ago that they had done Paul this kind-' 
ness; and yet he speaks as feelingly of it as 
if it had been but yesterday. To whom (says 
he) not only I give thanks, but also all the 
churches of the Gentiles; who were all be- 
holden to these good people for helping to 
save the life of him that was the apostle of the 
Gentiles. Paul mentions this, to engage the 
Christians at Rome to be the more kind to 
Aquila and Priscilla. He sends likewise greet- 
ing to the church in their house, v.5. It seems 
then, a church in a house is no such absurd 
thing as some make it to be. Perhaps there 
was a congregation of Christians that used to 
meet at their house at stated times; and then, 
no doubt, it was, like the house of Obed-Edom, 
blessed for the ark’s sake. Others think that 
the church was no more than a religious, pious, 
well-coverned family, that kept up the wor- 
ship of God. Religion, in the power of it, 

reigning ina family, will turn a house into a 
church. And doubtless it had a good influ- 
ence upon this that Priscilla the good wife of 
the family was so very eminent and forward in 
religion, so eminent that she is often named 
first. A virtuous woman, that looks well to 
the ways of her household, may do much to- 
wards the advancement of religion in a family. 

When Priscilla and Aquila were at Ephesus, 
though but sojourners there, yet there also 
they had a churchin their house, 1 Cor. xvi. 19. 

A truly godly man will be careful to take reli- 
gion along with him wherever he goes. When 
Abraham removed his tent, he renewed his 
altar, Gen. xiii. 18. 

2. Concerning Epenetus, v.5. He calls 
him his well-beloved. Where the law of love 
is in the heart the law of kindness will be 
in the tongue. Endearing language should 
pass among Christians to express love, and to 
engage love. So he calls Amplias, beloved in 
the Lord, with true Christian love for Christ’s 
sake ; and Stachys, his beloved: a sign that 
Paul ‘had been in the third heaven, he was so 
much made up of love. Of Epenetus it is 
further said that he was the jirst-fruit of 
Achataunte Christ ; not-only one of the most 


ROMANS. 


returned to Rome, and thither he now sends | eminent believers in that ountr 
commendations to them. He calls them his | the first that was ‘converted 


| Christians, that the region of Achaia afford 


Christ: one that was 0} 
Paul, as the first-fruits of hi s minis 
an earnest of a great harvest; for in Cor 
the chief city of A-haia, God had much p 

Acts xviii. 10. Special respect is to be pa’ 
those that set out early, and come to wo’ 
the vineyard at the first hour, at the firs 
The honsehold of Stephanas is likewise s 

be the jfirst-fruits of Achaia, \ Cor. xvi. 
Perhaps Epenetus was one of that househol 
or, at least, he was one of the first three ; 
the first alone, but one of the first fleece 


3. Concerning Mary, and some reyes & Oo 
were laborious in that which is good, -indus- 
trious Christians: Mary, who bestowed oll 
labour on us. ‘True love never sticks at 
labour, but rather takes a pleasure in it 
where there is much love there will be much 
labour. Some think this Mary had been a 
some of those places where Paul was, thoug 
now removed to Rome, and had personal! y 
ministered to him; others think Paul speaks 
of her labour as bestowed upon him becaus 
it was bestowed upon his friends and fellow- 
labourers, and he took what was done + 
them as done to himself. He says of 
phena and Tryphosa, two useful women 
their places, that they laboured in the I 
(v. 12), and of the beloved Persis, ere 
good woman, that she laboured much in th 
Lord, more than others, abounding more: 
the worlc of the Lord. 

4, Concerning Andronicus and Juni, v7 
Some take them for a man and his \ 
the original will well enough bear its 1 
‘considering the name of the latter, this i 
more probable than that they should be: 
men, as others think, and brethren. Obse 
(1.) They were Paul’s cousins, akin t 
him; so was Herodion, v.11. Religion does 
not take away, but reetifies, sanctifies, and 
improves, our respect to our kindred, en- 
gaging us to lay out ourselves most for th 
good, and to rejoice in them the more, 
we find them related to Christ by faith. (2) 
They were his fellow-prisoners. Partnersh 
in suffering sometimes does much tov 
the union of souls and the knitting ae 
tions. We do not find in the story ff 
Acts any imprisonment of Paul before # 
writing of this epistle, but that at Philip 
Acts xvi. 23. But Paul was in prisons m 
Frequent (2 Cor. xi. 23), m some of whiel 
seems, he met with his friends / 
and Junia, yoke-fellows, as in vtbien! hin, 
so in suffering for Christ and bearing: his 
yoke. (3.) They were of note among 1 
apostles, not so much perhaps because the 
were persons of estate and q in 
world as because they were eminent for 
knowledge, and gifts, and graces, which 
made them famous among the Ba eat 
were competent judges of those things, 
were endued with a spirit of discernii 


e 


ay 


2 


= . Ash 1") CHAP 
the smcerity, but the eminency, of 
tians. (4.) Who also were in Christ 
before me, that is, were converted to the 
_ Christian faith. In time they had the start 
of Panl, though he was converted the next 
year after Christ’s ascension. How ready 
_ was Paul to acknowledge in others any kind 
of precedency ! 
~ 9. Concerning Apelles, who is here said 
_ to be approved in Christ (v. 10), a high cha- 
racter! He was one of known integrity and 
sincerity in his religion, one that had been 
‘tried; his friends and enemies had tried him, 
and he was as gold. He was of approved 
knowledge and judgment, approved courage 
and constancy; a man that one might trust 
‘and repose a confidence in. 
6. Concerning Aristobulus and Narcissus ; 
‘notice is taken of their household, v. 10, 11. 
_ Those of their household who are in the Lord 
(as it is limited, v. 11), that were Christians. 
How studious was Paul to leave none out of 
‘his salutations that he had any knowledge of 
or acquaintance with! Aristobulus and Nar- 
 eissus themselves, some think, were absent, 
or lately dead; others think they were unbe- 
lievers, and such as did not themselves em- 
" brace Christianity; so Pareus: and some 
‘think this Narcissus was the same with one 
of that name who is frequently mentioned in 
‘the life of Claudius, as a very rich man that 
~had a great family, but was very wicked and 
ischievous. It seems, then, there were 
some good servants, or other retainers, even 
in the family of a wicked man, a common 
e, 1'Tim. vi. 1. Compare v. 2. The poor 
servant is called, and chosen, and faithful, 
| while the rich master is passed by, and left 
to perish in unbelief. Even so, Father, be- 
quse it seemed good unto thee. 
- 7. Concerning Rufus (v. 13), chosen in the 
Lord. He was a choice Christian, whose 
gifts and graces evinced that he was eternally 
shosen in Christ Jesus. He was one of a 
ousand for integrity and holiness.—And his 
and mine, his mother by nature and 
ine by Christian love and spiritual affec- 
; as he calls Phebe his sister, and teaches 
nothy to treat the elder women as mothers, 
Tim. v. 2. This good woman, upon some 
casion or other, had been as a mother to 
Paul, in caring for him, and comforting him ; 
and Paul here gratefully owns it, and calls 
er mother. 
_§. Concerning the rest this is observable, 
he salutes the brethren who are with 
them (v.14), and the saints who are with them 
(©. 15), with them im family-relations, with 
a in the bond of Christian communion. 
the good property of saints to delight in 
¢ together; and Paul thus joins them 
er in his salutations to endear them 
one'to another. Lest any should find them- 
selves aggrieved, as if Paul had forgotten 
them, he concludes with the remembrance of 
test, as brethren and saints, thougn not 
d. In Christian congiegations there 


Fe Pee ee: eee 


. XVI. Apostolic salutations. 
should be smaller societies linked together 
in loye and converse, and taking opportuni- 
ties of being often together. Among all 
those to whom Paul sends greeting here is 
not a word of Peter, which gives occasion to 
suspect that he was not bishop of Rome, as 
the Papists say he was; for, if he was, we 
cannot but suppose him resident, or at least 
how could Paul write so long an epistle to 
the Christians there, and takeno notice of him? 

Lastly, He concludes with the recom- 
mendation of them to the love and embraces 
one of another: Salute one another with a 
holy kiss. Mutual salutations, as they ex- 
press love, so they increase and strengthen 
love, and endear Christians one-to another : 
therefore Paul here encourages the use of 
them, and only directs that they may be 
holy—a chaste kiss, in, opposition to that 
which is wanton and lascivious; a sincere 
kiss, in opposition to that which is treacherous 
and dissembling, as Judas’s, when he be- 
trayed Christ with a kiss. He adds, in the 
close, a general salutation to them all, in the 
name of the churches of Christ (v. 16). 
“ The churches of Christ salute you; that is, 
the churches which ! am with, and which I 
am. accustomed to visit personally, as knit 
together in the bonds of the common Chris- 
tianity, desire me to testify their affection to 
you and good wishes for you.” This is one 
way of maintaining the communion of saints. 

17 Now I beseech you, brethren, 
mark them which cause divisions and 
offences contrary to the doctrine 
which ye have learned; and avoid 
them. 18 For they that are such 
serve not our Lord Jesus Christ, but 
their own belly ; and by good words 
and fair speeches deceive the hearts 
of the simple. 19 For your obedience 
is come abroad unto all men. I am 
glad therefore on your behalf: but 
yet I would have you wise unto that 
which is good, and simple concerning 
evil. 20 And the God of peace shall 
bruise Satan under your feet shortly 
The grace of our Lord Jesus Christ 
be with you. Amen. 

The apostle having endeavoured by his 
endearing salutations to unite them together, 
it was not improper to subjoin a caution to 
take heed of those whose principles and prac- 
tices were destructive to Christian love. And 
we may observe, 

I. The caution itself, which is given in the 
most obliging manner that could be: I be- 
seech you, brethren. He does not will and 
command, as one that lorded it over God’s 
heritage, but for love’s sake beseeches. 
How earnest, how endearing, are Paul’s ex- 
hortations! He teaches them, 1. 'l'o see 


' their danger: Mark those who cause divisions 


Apostolic salutations. 


and offences. Our Master had himself fore- 
toid that divisions and offences would come, 
but had entailed a woe on those by whom 
they come (Matt. xviii. 7), and against such 
we are here cautioned. ‘Those who burden 
the church with dividing and offending im- 
positions, who uphold and enforce those im- 
positions, who introduce and propagate di- 
viding and offending notions, which are erro- 
neous or justly suspected, who out of pride, 
ambition, affectation of novelty, or the like, 
causelessly separate from their brethren, and 
by perverse disputes, censures, and evil sur- 
misings, alienate the affections of Christians 
one from another—these cause divisions and 
offences, contrary to, or different from (for 
that also is implied, it is rapa riv dWayry), 
the doctrine which we have learned. What- 
ever varies from the form of sound doctrine 
which we have in the scriptures opens a door 
to divisions and offences. If truth be once 
deserted, unity and peace will not last long. 
Now, mark those that thus cause divisions, 
oxovewv. Observe them, ‘the method they 
take, the end they drive at. There is need 
of a piercing watchful eye to discern the 
danger we are in from: such people ; for com- 
monly the pretences are plausible, when the 
projects are very pernicious. Do not look 
only at the divisions and offences, but run 
up those streams to the fountain, and mark 
those that cause them, and especially that in 
them which causes these divisions and of- 
fences, those lusts on each side whence come 
these wars and fightings. A danger dis- 
covered is half prevented. 2. To shun it: 
“Avoid them. Shun all unnecessary com- 
munion and communication with them, lest 
you be leavened and infected by them. Do 
not strike in with any dividing interests, nor 
embrace any of those principles or practices 
which are destructive to Christian love and 
charity, or to the truth which is according to 
godliness.— Their word will eat as doth a 
canker.” Some think he especially warns 
them to take heed of the judaizing teachers, 
who, under the covert of the Christian name, 
kept up the Mosaical ceremonies, and preached 
the necessity of them, who were industrious 
in all places to draw disciples after them, and 
whom Paul in most of his epistles cautions 
the churches to take heed of. 

II. The reasons to enforce this caution. 

1. Because of the pernicious policy of 
these seducers, v. 18. The worse they are, 


_ the more need we have to watch against 


them. - Now observe his description of them, 
in two things :—(1.) The master they serve: 
not our Lord Jesus Christ. Though they 
‘call themselves Christians, they do not serve 
Christ ; do not aim at his glory, promote his 
interest, nor do his will, ‘whatever they pre- 
tend. How many are there who call Christ 
Master and Lord, that are far from serving 
him! But they serve their own belly—their 
carnal, sensual, secular interests. It is some 


base lust or other that they are pleasing; | 


ROMANS. \ 


me * 


pride, ambition, covetousnes 
viousness, these are the designs 
are really carrying on. Their God 
belly, Phil. iii. 19. What a base master 
they serve, and how unworthy to come 
competition with Christ, that serve their o 
bellies, that make gain their godliness, 
the gratifying of a sensual appetite the 
scope and business of their lives, to which 
other purposes and designs must truckle 
be made subservient. (2.) The method 
take to compass their design: By & 
words und fair speeches they deceive the hec 
of the simple. ‘Their words and speec 
have a show of holiness and zeal for. 
(it is an easy thing to be godly from the teeth 
outward), and a show of kindness and love 
to those into whom they instil their corrupt 
doctrines, accosting them courteously w 
they intend them the greatest mischief. | 
by good words and fair speeches the serper 
beguiled Eve. Observe, They corrupt thei: 
heads by deceiving their hearts, pervert their 
judgments by slily insinuating themselves 
into their affections. We have great nee 
therefore to keep our hearts with all dili- 
gence, especially when seducing spirits are 
abroad. % 
2. Because of the peril we are in, through 
our proneness and aptness to be inveiglec 
and ensnared by them: “ For your obedience 
has come abroad unto all men—you are not 
in all the churches for a willing, tractable 
complying people.” And, (1.) Therefore, be 
cause it was so, these seducing teachers woul 
be the more apt to assault them. ‘The dey 
and his agents have a particular spite agai 
flourishing churches and flourishing 
The ship that is known to be richly lac 
most exposed to privateers The adve 
and enemy covets such a prey, therefore 
to yourselves, 2 John v. 8. ‘ The fe 
teachers hear that you are an obedient peop 
and therefore they will be likely to 
among you, to see if you ‘vill be obed 
them.” It has been the common fp 
seducers to set upon those who are soften 
by convictions, and begin to enquire wh 
they shall do, because such do most eat 
receive the impressions of their opinions. | 
experience witnesses how many who | 
begun to ask the way to Zion, wi 
faces thitherward, have fatally split upon 
rock, which proves it to be much the d 
of ministers, with a double care, to fe 
lambs of the flock, to lay a good foundati 
and gently to lead those that are with you 
(2.) Though it were so, yet they were in di 
ger from these seducers. This Paul sugg 
with a great deal of modesty and tenderr 
not as one suspicious of them, but as one 
licitous for them: “ Your obedience has et 
abroad unto all men; we grant this é 
joice in it: I am glad therefore on y 
half’ Thus does he insinuate their | 
mendation, the better to make way fo. 
caution. A holy jealousy of ovr friends n 


a ee cl iii 


eee 


* You think yourselves a very happy people. 
and so do I too: but for all that you must 
not be secure: I would have you wise unto 
that which is good, and simple concerning evil. 
You are a willing good-natured people, but 
you had best take heed of being imposed 
upon by those seducers.”” A pliable temper is 
_ good when it is under good government ; but 
otherwise it may be very ensnaring; and 
_ therefore he gives two general rules :—[1.] 
To be wise unto that which is good, that is, 
_ to be skilful and intelligent in the truths and 
ways of God. “ Be wise to try the spirits, 
to prove all things, and then to hold fast that 
only which is good.” There is need of a 
eat deal of wisdom in our adherence to 
_ good truths, and good duties, and good peo- 
"ple, lest in any of these we be imposed upon 
and deluded.. Be ye therefore wise as ser- 
_pents (Matt. x. 16), wise to discern that which 
is really good and that which is counterfeit ; 
‘wise to distinguish things that differ, to im- 
‘prove opportunities. While we are in the 
midst of so many deceivers, we have great 
‘need of that wisdom of the prudent which is 
to understand his way, Prov. xiv. 8. [2.] 
To be simple concerning evil—so wise as not 
to be deceived, and yet so simple as not to be 
deceivers. It is a holy simplicity, not to be 
able to contrive, nor palliate, nor carry on, 
any evil design; dkepaiovc—harmless, un- 
mixed, inoffensive. In malice be you child- 
ren, 1 Cor. xiv. 20. The wisdom of the 
: nt becomes Christians, but not the 
subtlety of the old serpent. We must withal 
| be harmless as doves. That is a wisely sim- 
ple man that knows not how to do any thing 
inst the truth. Now Paul was the more 
tous for the Roman church, that it a 
preserve its integrity, because it was so fa- 
| mous; it was . city upon ahill, and many 
eyes were upon the Christians there, so that 
| an error prevailing there would be a bad pre- 
| cedent, and have an ill influence upon other 
hurches : as indeed it has since proved in 
, the great apostasy of the latter days 
ag its rise from that capital city. The 
rors of leading churches are leading er- 
rors. When the bishop of Rome fell as a 
great star from heaven (Rev. viii. 10), his 
drew a third part of the stars after him, 
. xii. 4. 
. Because of the promise of God, that we 
ll have victory at last, which is given 
quicken and encourage, not to supersede, 
watchful cares and vigorous endeavours. 
a very sweet promise (v. 20): The God 
f peace shall bruise Satan under your feet. 
41) Thetitles he gives to God: The God of 
the author and giver of all good. 
en we come to God for spiritual victories, 
must not only eye him as the Lord of 
ts, whose all power is, but as the God of 
ice, a God at peace with us, speaking 
to us, working peace in us, creating 
sace for us. Victory comes trom God 


. 


tiie GE Bed tno eM 
‘ . i. s 


i. 


i ~ Ae = - a, r 
ese: CHAP. XVI. Apostolic salutations. 
well comport with a holy joy in them. | more as the God of peace than as the God of 


war; for, in all our conflicts, peace is the 
thing we must contend for. God, as the 
God of peace, will restrain and vanquish ali 
those that cause divisions and offences, and 
so break and disturb the peace of the church. 
(2.) The blessing he expects from God—a 
victory over Satan. If he mean primarily 
those false doctrines and seducing spirits 
spoken of before, of which Satan was the 
prime founder and author, yet, doubtless, 
it comprehends all the other designs ana 
devices of Satan against souls, to defile, 
disturb, and destroy them, all his attempts 
to keep ‘us from the purity of heaven, 
the peace of heaven here, and the posses- 
sion of heaven hereafter. Satan tempting 
and troubling, acting as a deceiver and as a 
destroyer, the God of peace will bruise under 
our feet. He had cautioned them before 
against simplicity : now they, being conscious 
of their own great weakness and folly, might 
think, “How shall we evade and escape 
these snares that are laid for us? Wili net 
these adversaries of our souls be at length 
too hard for us?” ‘“* No,” says he, “ fear 
not; though you cannot overcome in your 
own strength and wisdom, yet the God of 
peace will do it for you; and through hir 
that loved us we shall be more than conr- 
querors.” [1.] The victory shall be com- 
plete: He shall bruise Satan under your feet, 
plainly alluding to the first promise the Mes- 
siah made in paradise (Gen. ili. 15), that the 
seed of the woman should break the serpent’s 
head, which is in the fulfilling every day, 
while the saints are enabled to resist and 
overcome the temptations of Satan, and will 
be perfectly fulfilled when, in spite of all the 
powers of darkness, all that belong to the 
election of grace shall be brought triumph- 
antly to glory. When Joshua had conquered 
the kings of Canaan, he called the captains 
of Israel to set their feet upon the necks of 
those kings (Josh. x. 24), so will Chrisz, our 
Joshua, enable all his faithful servants and 
soldiers to. set their feet upon Satan’s neck, — 
to trample upon, and triumph over, their 
spiritual enemies. Christ hath overcome for 
us, disarmed the strong man armed. broken 
his power, and we have nothing to do but to 
pursue the victory and divide the spoil. Let 
this quicken us to our spiritual conflict, to 
fight the good fight of faith—we have to do 
with a conquered enemy, and the victory will 
be perfect shortly. [2.] The victory shail 
be speedy: He shall do it shortly. Yeta 
little while, and he that shall come will come. 
He hath said it, Behold, Icome quickly. When 
Satan seems to have prevailed, and we are 
ready to give up all for lost, then will the 
God of peace cut the work short in righteous- 
ness. It will encourage soldiers when thev 
know the war will be at an end quickly, in 
such a victory. Some refer it to the happy 
period of their contentions in true love and 
unity; others to the period of the church’s 


’. 
A, 
a 


BE Oe EES 


= 2 


gar 


OS eS en a ee eee ee 
gE NG ey i vy 


Apostolic salutations. 


persecutions in the conversion of the powers 
of the empire to’ Christiamity, when the 
bloody enemies of the church were subdued 
and trampled on by Constantine, and the 
church under his government. It is rather to 
be applied to the victory which all the saints 
shall have over Satan when they come to 
heaven, and shall be for ever out of his reach, 


together with the present victories which 


through grace they obtain in earnest of that. 
Hold out therefore, faith and patience, yetalit- 
tle while; when we have once got through the 
Red Sea, we shall see our spiritual enemies dead 
on the shore, and triumphantly sing the song 
of Moses and the song of the Lamb. To this 
therefore he subjoins the benediction, The 
grace of our Lord Jesus Christ be with you— 
the good-will of Christ towards you, the good 
work of Christ in you. This will be the best 
preservative against the snares of heretics, 
and schismaties, and false teachers. ~ If the 
grace of Christ be with us, who can be against 
us so as to prevail? Be strong therefore in 
the grace which is in Christ Jesus. Paul, not 
only as a friend, but as a minister and an 
apostle, who had received grace for grace, 
thus with authority blesses them with this 
blessing, and repeats it, v. 24. 

21 Timotheus my workfellow, and 
Lucius, and Jason, and Sosipater, 
my kinsmen, salute you. 22 I Ter- 
tius, who wrote this epistle, salute 
you in the Lord. 23 Gaius mine 
host, and of the whole church, sa- 
luteth you. Erastus the chamberlain 
of the city saluteth you, and Quartus 
a brother. 24 The grace of our Lord 
Jesus Christ be with you all. Amen. 

As the apostle had before sent his own 
salutations to many of this church, and that 
of the churches round him to them all, he 
here adds an affectionate remembrance of 
them from some particular persons who were 
now with him, the better to promote ac- 
quaintance and fellowship among distant 
saints, and that the subscribifg of these 
worthy names, known to them, might the 
more recommend this epistle. He mentions, 
1. Some that were his particular friends, and 
probably known to the Roman Christians: 
Timotheus my workfellow. Paul sometimes 
calls Timothy his son, as an inferior; but 
here he styles him his work-fellow, as one 
equal with him, such a respect does he put 
upon him: and Lucius, probably Lucius of 
Cyrene, a noted man in the church of An- 
tioch (Acts xiii. 1), as Jason was at Thessa- 
lonica, where he .suffered for entertaining 
Paul (Acts xvii. 5,6) ana Sosipater, sup- 
posed to be the same with Sopater of Berea, 
mentioned Acts xx. 4. ‘These Paul calls his 
linsmen ; not only more largely, as they were 
Jews, but as they were in blood or affinity 
nearly allied to him. It seems, Paul was of 
a good family, that he met with so many of 


ROMANS. 


7 ee ad a 
oe , 
71 Va 


his kindred in severe 
great comfort to see the 
ness of our kindred. 2. ° 
amanuensis (v. 22): I Tertius, 
epistle, Paul made use of a seri C 
of state nor idleness, but because ‘he 
bad hand, which was not very 1 
he excuses, when he writes to the G 
with his own hand (Gal. vi. 11): anhik 
yodppaoc—with what kind of letters. 
haps this Tertius was the same with 
for Silas (as some think) signifies the t ird 
Hebrew, as Tertius in Latin. ‘Tertius eithi 
wrote as Paul dictated, or transcribed it fait 
over out of Paul’s foul copy. The least pie 
of service done to the church, and the mini: 
ters of the church, shall not pass without 
remembrance and a recompence. It was @ 
honour to Tertius that he had a hand, thoug 
but as a scribe, in writing this epistle. ~ 
Some others that were of note t 
Christians (v. 23): Gaius my host. It isu 
certain whether this was Gaius of Deri 
(Acts xx. 4), or Gaius of Macedonia (Acts x 
29), or rather Gaius of Corinth (1 Cor. i. lL. 
and whether any of these was he to who 
John wrote his third epistle. However, F 
commends him for his great hospitality ; 
only my host, but of the whole church— 
that entertained them all as there was 
sion, opened his doors to their church-me¢ 
ings, and eased the rest of the church b yt 
readiness to treat all Christian strangers # 
came to them. Erastus, the ci erlain 
the city is another; he means the city 
Corinth, whence this epistle was dated. 
seems he was a person of honour and ac 
one in public place, steward or trez 
Not many mighty, not many noble, are 
but some are. His estate, and honour, 
employment, did not take him off from 
tending on Paul and laying out himself 
the good of the church, it should seem, 
the work of the ministry; for he is join 
with Timothy (Acts xix. 22), and is mentic 
2 Tim. iv. 20. It was no disparagemen 
the chamberlain of the city to be a prea 
of the gospel of Christ. Quartus is li 
mentioned, and called a brother ; foras 
our Father, even Christ, so all we arebret 
25 Now to him that is of powet 
stablish you according to my g 
and the preaching of Jesus Chi 
according to the revelation. of 1 
mystery, which was kept secret sit 
the world began, 26 But now 
made manifest, and by the se Py 
of the prophets, aecording to | 
commandment of the everlasting Ge 
made known to all nations for 
obedience of faith: 27 To Godor 
wise, be glory through Jesus Chi 
for ever. Amen. a 
Here the apostle solemnly closes his ep 


pat Oe 


a 4% 


po ms ry wee ies aa 

eed i ee Bae. 
magnificent aseription of glory to the 
God, as one ee terminated ali in 
he praise and giory of God, and studied to 
return all to him, seeing all is of him and from 
him. He does, as it were, breathe out his soul 
to these Romans in the praise of God, choosing 
to make that the end of his epistle which he 
nade the end of his life. Observe here, 


ion to speak of it as the means by which 
h ee of God establishes souls, and the 
eot that establishment: To establish you 
ecording to my gospel. Paul calls it his 
ospel, because he was the preacher of it and 
eause he did so much glory in it. Some 
ok he means especially that declaration, 
ication, and application, of the doctrine 
the gospel, which he had now made in 
3 epistle ; but it rather takes in all the 
eaching and writing of the apostles, among 
whom Paul was a principal labourer. Through 
heir word (John xvii. 20), the word com- 
nitted to them. Ministers are the ambassa- 
dors, and the gospel is their embassy. Paul 
iad his head and heart so full of the gospel 
hat he could scarcely mention it without a 
ssion to set forth the nature and excel- 
y of it. 

_1. It is the preaching of Jesus Christ. 
Jhrist was the preacher of it himself; it be- 
an to be spoken by the Lord, Heb. ii. 3. So 
leased was Christ with his undertaking for 
ur salvation that he would himself be the 
blisher of it. Or, Christ is the subject- 
matter of it; the sum and substance of the 
hole gospel is Jesus Christ and him cruci- 
ed.. We preach not ourselves, says Paul, 
‘but Christ Jesus the Lord. That which 
blishes souls is the plain preaching of 
Jesus Christ. 

2. Itis the revelation of the mystery which 
is kept secret since the world began, and by 
he scriptures of the prophets made known. 
he subject-matter of the gospel is a mys- 
Our redemption and salvation by 
s Christ, in the foundation, method, and 
of it, are, without controversy, a great 
y of godliness, 1 Tim. iii.16. This 
s the honour of the gospel; it is no 
common thing, hammered out by any 
n wit, but it is the admirable product 
e eternal wisdom and counsel of God, 
fas in it such an inconceivable height, 
an unfathomable depth, as surpass know- 

It is a mystery which the angels de- 
= to look into, and cannot find the bottom 
And yet, blessed be God, there is as 
of this mystery made plain as will 
e to bring us to heaven, if we do not 
ly neglect so great salvation. Now, 

) This mystery was kept secret since 
orld began : yodvore aiwvior csovynpévov. 
S wrapped up in silence from eternity ; 
meée—a temporibus eternis ; it is no new 
notion, no late invention, but 
Tise from the days of eternity and the 


» 
a 
a 7 


AP. XY 


Description of the gospei. 
purposes of God’s everlasting love. Before 
the foundation of the world was laid, the 
mystery was hid in God, Eph. iii. 9: Or, 
since the world begun, so we translate it. 
During all the times of the Old-Testament 
this mystery was comparatively kept secret 
in the types and shadows of the ceremonial 


| law, and the dark predictions of the prophets, 
. A deseription of the gospel of God, | Which pointed at it, but so that they could 
h comes in in a parenthesis ; having oc- | not stedfastly look to the end of those things, 


2 Cor. ii. 13. Thus it was hid from ages 
and generations, even among the Jews, much 
more among the Gentiles that sat in dark- 
ness and had no notices at all of it. Even 
the disciples of Christ themselves, before his 
resurrection and ascension, were very much 
in the dark about the mystery of redemption, 
and their notion of it was very much clouded 
and confused; such a secret was it for many 
ages. But, 

(2.) It is now made manifest. ‘The veil is 
rent, the shadows of the evening are done 
away, and life and immortality are brought 
to light by the gospel, and the Sun of righ- 
teousness has risen upon the world Paul does 
not pretend to have the monopoly of this dis- 
covery, as if he alone knew it; no, it is made 
manifest to many others. But how is it 
made manifest by the scriptures of the pro- 
phets? Surely, because now the event has 
given the best exposition to the prophecies 
of the Old Testament. Being accomplished, 
they are explamed. The preaching of the pro- 
phets, as far as it related to this mystery, was 
in a great measure dark and unintelligible in 
the ages wherein they lived; but the scrip- 
tures of the prophets, the things which they 
left in writing, are now not only made plain in 
themselves, but by them this mystery is made 
known to allnations. The Old Testament does 
not only borrowlight from, but return light to, 
the revelation of the New Testament. If the 
New Testament explains the Old, the Old 
Testament, by way of requital, very much 
illustrates the New. Thus the Old-Testa- 
ment prophets prophesy again, now their 
prophecies are fulfilled, before many people, 
and nations, and tongues. 1 refer to Rev. x. 
11, which this explains. Now Christ ap- 
pears to have been the treasure hid im the 
field of the Old Testament. To him bear ali 
the prophets witness. See Luke xxiv. 27. 

(3.) It is manifested according to the com- 
mandment of the everlasting God—ihe pur- 
pose, counsel, and decree of God from eter- 
nity, and the commission and appointment 
given first to Christ and then to the apostles, 
in the fulness of time. They received com- 
mandment from the Father to do what they 
did in preaching the gospel. Lest any should 
object, “ Why was this mystery kept secret 
so long, ~nd why made manifest now ?”— 
he resolves it into the will of God, who is an 
absolute sovereign, and gives not an account 
of any of his matters. The commandment 
of the everlasting God was enough to bear 


| out the apostles and ministers of the gospe} 


a 
“3 

: 

s 

: ~ 


Ter © ste ay © F 
ROMANS. -° em 


The apostle’s doxology 
in their preaching. The evertastiny God, ‘This 
attribute of eternity is here given up to 
God very emphatically. [{1.] He is from 
everlasting, which intimates that though 
he had kept this mystery secret since the 
world began, and had but lately revealed 
it, yet he had framed and contrived it from 
everlasting, before the worlds were. The 
oaths and covenants in the written word are 
but the copy of the oath and covenant which 
were between the Father and the Son from 
eternity : those the extracts, these the ori- 
ginal And, [2.] He is to everlasting, in- 
timating the eternal continuance of this reve- 
lation and its eternal consequence to us. 
We must never look for any_new revelation, 
but abide by this, for this is according to 
the commandment of the everlasting God. 
Christ, in the gospel, is the same yesterday, 
to-day, and for ever. 

(4.) It is made known to all nations for 
the obedience of faith. The extent of this 
revelation he often takes notice of ; that 
whereas hitherto in Judah only God was 
known, now Christ is salvation to the ends 
of the earth, to all nations. And the de- 
sign of it is very observable ; it is for the 
obedience of faith—that they may believe 
and obey it, receive it and be ruled by it. 
The gospel is revealed, not to be talked of and 
disputed about, but to be submitted to. The 
obedience of faith is that obedience which is 
paid to the word of faith (see that phrase, 
Acts vi. 7), and which is produced by the 
grace of faith. See here what is the right 
faith—even that which works in obedience ; 
and what is the right obedience—even that 
which springs from faith ; and what is the 
design of the gospel—to bring us to both. 

IJ. A doxology to that God whose gospel 
it is, ascribing glory to him for ever (v. 27), 
acknowledging that he is a glorious God, and 
adoring him accordingly, with the most 
awful affections, desiring and longing to be 
at this work with the holy angels, where 
we shall be doing it to eternity. This is 
praising God, ascribing glory to him for ever. 
Observe, 

1. The matter of this praise. In thanking 


God, we fasten upon his favours to us; in. 


hae and adoring God, we fasten upon 
is perfections in himself. Two of his prin- 
cipal attributes are here taken notice of :— 
(1,) His power (0. 25): To him that is of 


power to estublish you. 
divine power that es ; 
Considering the disposition 
to fall, the industry of their spiritual e 
that seek to overthrow them, and the 
times into which their lot is cast, no less 
an almighty power will establish them. 
power of God which is put forth for 
establishment of the saints is and ought to b 
the matter of our praise, as Jude 24, To hin 
that is able to keep you from falling. 
giving God the glory of this power we may 
and must, take to ourselves the comfort of 
it—that whatever our doubts, and difficulties 
and fears, may be, our God, whom we serve, 
is of power to establish us. See 1 Pet. i. 5 
John x. 29. (2.) His wisdom (v. 27): J 
God only wise. Power to’ effect withou 
wisdom to contrive, and wisdom to contriy 
without power to effect, are alike vain an 
fruitless ; but both together, and both infinit 
make a perfect being. He is only wise ; no 
the Father only wise, exclusive of the Soi 
but Father, Son, and Holy Ghost, thr 
persons and one God, only wise, compar 
with the creatures. Man, the wisest of ¢ 
the creatures in the lower world, is born lil 
a wild ass’s colt ; nay, the angels themselv 
are charged with folly, in comparison wi 
God. He only is perfectly and infallit 
wise ; he only is originally wise, in and 
himself ; for he is the spring and founte 
of all the wisdom of the creatures, the Fatk 
of all the lights of wisdom that any creatu 
can pretend to (James i. 17). with him — 
strength and wisdom, the deceived and ¢ 
ceiver are his. s 
2. The Mediator of this praise : Thi 
Jesus Christ. To God only wise thr 
Jesus Christ ; so some. It isin and th 
Christ that God is manifested to the w 
as the only wise God ; for he is the 
of God, and the power of God. Or rath 
as we read it, glory through Jesus Chr 
All the glory that passes from fallen mai 
God, so as to be accepted of him, must 
through the hands of the Lord Jesus, 
whom alone it is that our persons and 
formances are, or can be, pleasing to | 
Of his righteousness therefore we must i 
mention, even of his only, who, as hei 
Mediator of all our prayers, so he is, a 
believe will be to eternity, the Mec 
of all our praises. 


EXPOSITION, | 
So wiTH “PRACTICAL OBSERVATIONS, 


OF THE FIRST EPISTLE OF ST; PAUL TO THE 


P CORINTHIANS. 


” SeRinTH was a principal city of Greece, in that particular division of it which was called 4chaia, 
it was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greeoe, 
_ on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, 
called Lechewm, not far from the city, whence they traded to Italy and the west, the other at 
_ the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they 
traded to Asia. From this situation, it is no wonder that Corinth should be a place of great 
_ trade and wealth ; and, as affluence is apt to produce luxury of all kinds, neither is it to be 
_ wondered at if a place so famous for wealth and arts should be infamous forvice. It was ina 
_ particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial 
_ phrase for a strumpet, and kopivOidCev, KopwOidoec@a—to play the Corinthiun, is to play the. 
_ whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God 
on his labours, plant and raise a Christian church, chiefly among the ‘Gentiles, as seems very 
_ probable from the history of this matter, Acts xviii. 1—18, compared with some passages in this 
_ epistle, particularly ch. xii. 2, where the apostle tells them, You know that you were Genliles 
_ carried away to those dwmb idols even as you were led, though it is not improbable that many 
_ Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the 
- synagogue, believed on the Lord, with all his house, Acts xviii. 8. He continued in this city 
nearly two years, as is plain from Acts xviii. 11 and 18 compared, and laboured with great suc. 
“cess, being encouraged by a divine vision assuring him God had much people in thal city, 
_ Acts xvili.9, 10. Nor did he use to stay long ina place where hisministry met not with accept- 
ance and success. 
Some time after he left them he wrote this epistle to them, to water what he had planted and. 
rectify some gross disorders which during his absence had been introduced, partly from the 
interest some false teacher or teachers had obtained amongst them, and partly from the leaven 
of their old maxims and manners, that had not been thoroughly purged out by the Christian 
' principles they had entertained. And it is but too visible how much their wealth had helped 
_** corrupt their manners, from the several faults for which the apostle reprehends them. Pride, 
avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and 
prompted by outward affluence. And with all these either the body of this people or some par- 
ticular persons among them are here charged by the apostle. Their pride discovered itself in 
_ their parties and factions, and the notorious disorders they committed in the exercise of their 
_ spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had 
into the Greek learning and philosophy. Some of the ancients tell us that the city abounded 
with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, 
and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an 
“inquisitive and disputing temper, nor please the ear with artful speeches anda flow of fine words. 
_ Their avarice was manifest in their law-suits and litigations about mewm—mine, and twuwm—- 
_ thine, before heathen judges. Their luxury appeared in more instances than one, in their 
‘dress, in their debauching themselves even atthe Lord’s table, when the rich, who were most 
faulty on this account, were guilty also of a very proud and criminal contempt of their poor 
brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been 
amed among the Gentiles, not spoken of without detestation—that a man should have his father’s 
“wife, either as his wife, or so as to commit fornication with her. This indeed seems to be the 
_ fault of a particular person ; but the whole church were to blame that they had his crime in no 
greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious 
a behaviour among them. But their participation in his sin was yet greater, if, as some of the 
ancients tell us, they were puffed up on behalf of the great learning and eloquence of this inces- 
tuous person. And it is plain from other passages of the epistle that they were not so entirely 
free from their former lewd inclinations as not to need very strict cautions and strong arguments 
‘against fornication: see ch. vi. 9—20. The pride of their learning had alse carried many of 
_ them £0 far as to disbelieve or dispute against the doctrine of the resurrection. It is not impro- 
bable that they treated this question problematically, as they did many questions in philosophy, 
nd tried their skill by arguing it prv and con. 
s manifest from this state of things that there was much that deserved revrehension, and 
is ‘17—V1. 


bah a 
alg Nabi § 


=) “see. or ee 


1 CORINTHIANS, 
needed correction, in this church. And the apostle, under the d 
Holy Spirit, sets himself to do both with all wisdom and faithfulness, : 
of tenderness and authority, as hecame one in soele ated and important as 
After a short introduction at the beginning of the epistle, he first blames then 
and factions, enters into the origin and source of them, shows them how mu 
vanity, and the affectation of science, and learning, and eloquence, flattered by fals 
contributed to the scandalous schism; and prescribes humility, and submission t» divine in 
struction, the teaching of God by his Spirit, both by external revelation and intern illum 
tion, as a remedy for the evils that abounded amongst them. He shows them the va of 
pretended science and eloquence on many accounts. This he does through the first four 
ters. In the fifth he treats of the case of the incestuous person, and orders him to be put ou! 
from among them. Nor is what the ancients say improbable, that this incestuous person was 
a man in great esteem, and head of one party at Jeast among them. The apostle seems to ta 
them with being puffed up on his account, ch. v. 2. In the sixth chapter he blames them fe 
their law-suits, carried on before heathen judges, when their disputes avout property shoul 
have been amicably determined amongst themselves, and in the close of the chapter warn 
them against the sin of fornication, and urges his caution with a variety of arguments. In the 
seventh chapter he gives advice upon a case of conscience, which some of that church had pro 
posed to him in an epistle, about marriage, and shows it to be appointed of God as a rem 
against fornication, that the ties of it were not dissolved, though a husband or wife co1 
a beathen, when the other became a Christian; and, in short, that Christianity ma 
cnange in men’s civil states and relations. He gives also some directions here about vii 
anéwer, as is probable, to the Corinthians’ enquiries. In the eighth he directs them 
meats offered to idols, and cautions them against abusing their Christian liberty. From # 
he aiso takes occasion, in the ninth chapter, to expatiate a little on his own conduct upon th 
head of liberty. For, though he might have insisted on a maintenance from the churehes whe 
he ministered, he waived this demand, that he might make the gospel of Christ without e/ 
and did in other things comply with and suit himself to the tempers and circumstances of 
among whom he laboured, for their good. In the tenth chapter he dissuades | nem, from t 

"example of the Jews, against having communion with idolaters, by eating of their sacrifi 
inasmuch as they could not be at once partakers of the Lord’s table ae L of ¢ 
though they were not bound to enquire concerning meat sold in the shambles, or set before th 
at a reast made by unbelievers, whether it were a part of the idol-sacrifices or no, but we 
liverty to eat without asking questions. In the eleventh chapter he gives direction about 
habit in public worship, blames them for their gross irregularities and scandalous disorders in 
receiving the Lord’s supper, and solemnly warns them against the abuse of so sacred - 
tution. In the twelfth chapter he enters on the consideration of spiritual gifts, which 
poured forth in great abundance on this church, upon which they were not a littie ela 
teils them, in this chapter, that all came from the same original, and were all dive co, f] 
same end. They issued from one Spirit, and were intended for the good of the chu ch, an 
must be abused when they were not made to minister to this purpose. Towards the cig 
informs them that they were indeed valuable gifts, but he could recommend to them some 
far more excellent, upon which he breaks out, in the thirteenth chapter, into the commen 
and characteristics of charity. And then, in the fourteenth, he directs them how, ) 
decency and order in the churches in the use of their spiritual gifts, in which they seem to hay 
been exceedingly irregular, through pride of their gifts anda vanity of showing them, 1 
fifteenth chapter is taken up in confirming and explaining the great doctrine of the resurr 
The last chapter consists of some particular advices and salutations; and thus the episil 
closes. : 


CHAP. I. ; 
In this chapter we have, I. The preface or introduction co the whole | unto you, and peace, from. God 
epistie, ver. 1—9, IJ. One principal occasion of writing it | 5 


hinted, aamely, their divisions and the origin of them, ver. 10 | Father, and from the Lord Jes 
princibslly presching the gospels ter Irs LV, the warmer | Crist. 4 1 thank my God aly 
with anaccount how admirably it was ted to bring story 6 |OD YOur behalf, for the grace 
Gol aad beat down the pride and vanity of men, ver<1%5 to] which js given you by Jesus Chris t 
AUL, called to be an apostle of|5 That in every thing ye are enriche 
Jesus Christ through the will of |by him, im all utterance, and ama 
Goc, and Sosthenes our brother, 2|knowledge; 6 Even as the tes 
Unto the church of God which is at |of Christ was confirmed in you: 7 
Corinth, to them that are sanctified |So that ye come behind in. no gift 
in Christ Jesus, called to be saints, | waiting tor the coming of our Loi 
with all that in every place ca upon | Jesus Christ : 8 Who shall | 
the name of Jesus Christ our Lord, | confirm you unto the end, that ye 
both their’s and our’s: 3 Grace be| be blameless in the day of our L 


‘ee eyes ee ee The apostle’s salutation 


; Christ. 9 God is faithful, by} profane and atheistical, that they dare not 
m ye were called unto the fellow- pe ein and cir pies = 
eS 5 ; ae i guished. ews and fagans, that the 
ity of his Son Jesus Christ our call on the name of Christ. He is their oifaa 
ord. , mon head and Lord. Observe, In every place 
“We have here the apostle’s preface to his |in_ the Christian world there are some that 
whole epistle, in which we may take notice, | Call on the name of Christ. God hath a 
1. Of the imseription, in which, according | femnant in all places ; and we should have a 
the custom of writing letters then, the | Common concern for and hold communior. 
me of the person by whom it was written | With all that callon Christ’s name. 
| and the persons to whom it was written are If. Of the apostolical benediction. Grace 
h inserted. 1. It is an epistle from Paul, |e to you, and peace, from God our Father, 
apostle of the Gentiles, to the church of and from the Lord Jesus Christ. An apostle 
orinth, which he himself had planted, though | of the prince of peace must be a messenger 
were some among them that now ques-| and minister of peace. This blessing the 
d his apostleship (ch. ix. 1, 2), and vilified | gospel brings with it, and this blessing every 
person and ministry, 2 Cor.x.10. The preacher of the gospel should heartily wish 
ost faithful and useful ministers ate not se-| and pray may be the lot of all among whom 
eure from this contempt. He begins with|he ministers. Grace and peace—the favour 
allenging this character: Paul, called to be | of God, and reconciliation to him. _ It is m- 
apostle of Jesus Christ, through the will of | deed the summary of ail blessings. The Lord 
d. We had not taken this honour to him-| 4/¢ up his countenance upon thee, and give thee 
, but had a divine commission for it. It| peace, was the form of benediction under the 
was proper at any time, but necessary at this Old Testament (Num. vi. 26), but this advans 
fime, to assert his character, and magnify his | tage we have by the gospel, 1. That we are 
ite, when false teachers made a merit of | directed how to obtain that peace from God - 
ning him down, and their giddy and de-|1t 1s in and by Christ. Sinners can have no 
followers were so apt to set them up in| peace with God, nor any good from him, but 
etition with him. It was not pride in through Christ. » 2. We are told what must 
, but faithfulness to his trust, in this june-| qualify us for this peace ; namely, grace: first 
, toinaintain his apostolical character and | grace, and then peace. God first reconciles 
thority. And, to make this more fully ap-| simmers to himself, before he bestows his peace 
ar, he joins Sosthenes with him in writing, | upon them. 
o was a minister of a lower rank. Paul,| III. Of the apostle’s thanksgiving to God 
d Sosthenes his brother, not a fellow-apos-| on their behalf. Paul begins most of his 
put a fellow-minister, once a ruler of the| epistles with thanksgiving to God for his 
sh synagogue, afterwards a convert to| friends and prayer for them. Note, The best 
stianity, a Corinthian by birth, as is most ; way of manifesting our affection to our friends 
able, and dear to this people, for which | is by praying and giving thanks for them. It 
Paul, to ingratiate himself with them, | is one branch of the communion of saints to 
him With himself in his first salutations. | give thanks to God mutually for our gifts, 
e is no reason to suppose he was made a| graces, and comforts. He gives thanks, 
ker of the apostle’s inspiration, for which | 1. For their conversion to the faith of Christ : 
ms he speaks, through the rest of the| For the grace which was given you through 
istle, in his own nate, and in the singular | Jesus Christ, v.4. He is the great procurer 
mber. Paul did not in any case lessen his | and disposer of the favours of God. Those 
olical authority, and yét he was ready | who are united to him by faith, and made to 
all occasions to do a kind and con-| partake of his Spirit and merits, are the ob- 
ding thins for their good to whom he | jects of divine favour. God loves them, bears 
ered. The persons to whom this epistle | them hearty good-will, and bestows on them 
directed were the church of God that was his fatherly smiles and blessings. 2. For 
Corinth, ‘sanctified in Christ Jesus, and |the abundance of their spiritual gifts. This 
led to be saints. All Christians are thus | the church of Corinth was famous for. They 
sanctified in Christ Jesus, that they are| did not come behind any of the churches in 
aptism dedicated and devoted to him, | any gift, v. 7. He specifies utterance and 
are under strict obligations to be holy, | knowledge, v.5. Where God has given these 
hey make profession of real sanctity. | two gifts, he has given great capacity for use- 
f they be not truly holy, it is their own fault | fulness. Many have the flower of utterance 
reproach. Note, It is the design of| that have not the root of knowledge, and their 
tianity to sanctify us in Christ. He gave tonverse is barren. Many have the treasure 
for us, to redeem us from all iniquity, | of knowledge, and want utterance to employ 
nd purify us to himself « peculiar people, | it for the good of others, and then it is ina 
lous of good works. In conjunction with | manner wrapped up ina napkin. But, where 
hurch at Corinth, he directs ‘the epistle | God gives both, a man is qualified for eminent 
ali that in every place call on the name of | usefulness. When the church of Corinth - 
hist Jesis our Lord, both theirs and ours. | was enriched with all utteranceand a}l know- 
rehy Christians are distinguished from the! ledge, it was fit that a large tribute of praice 
1x. L 


2 on * OM —a ~~ eee ae | 
y: Se. ; * : r ee ae | 


Hs SORR 


ec 
hd 


gE Fe Gewe 


Party-spirit reproved. 
should be rendered to God, especially when 
these gifts were a testimony to the truth of 
the Christian doctrine, a confirmation of the 
testimony of Christ among them, v. 6. They 
were signs and wonders and gifts of the Holy 
Ghost, by which God did bear witness to the 
apostles, both to their mission and doctrine 
(Heb. ii. 4), so that the more plentifully they 
were poured forth on any church the more 
full attestation was given to that doctrine 
which was delivered by the apostles, the more 
confirming evidence they had of their divine 
mission. And it is no wonder that when 
they had such a foundation for their faith they 
should live in expectation of the coming of 
their Lord Jesus Christ, v. 7. It is the cha- 
racter of Christians that they wait for Christ’s 
second coming; all our religion has regard 
to this: we believe it, and hope for it, and it 
is the business of our lives to prepare for it, if 
we are Christians indeed. And the more 
confirmed we are in the Christian faith the 
more firm is our belief of our Lord’s second 
coming, and the more earnest our expecta- 
tion of it. 

IV. Of the encouraging hopes the apostle 
had of them for the time to come, founded on 
the power and love of Christ, and the faith- 
fulness of God, v. 8, 9. He who had begun 
a good work in them, and carried it on thus 
far, would not leave it unfinished. Those 
that wait for the coming of our Lord Jesus 
Christ will be kept by him, and confirmed to 
the end ; and those that are so will be blame- 
lessin the day of Christ: notupon the principle 
of strict justice, but gracious absolution ; not 
in rigour of law, but from rich and free grace. 
How desirable is it to be confirmed and kept 
of Christ for such a purpose as this! How 
glorious are the hopes of such a privilege, 
whether for ourselves or others! Tobe kept 
by the power of Christ from the power of our 
own corruption and Satan’s temptation, that 
we may appear without blame in the great 
day! O glorious expectation, especially when 
the faithfulness of God comes in to support 
our hopes! He who hath called us into the 
fellowship of his Son is fuithful, and will do zt, 
1 Thess. v. 24. He who hath brought us 
into near and dear relation to Christ, into 
sweet and intimate communion with Christ, 
is faithful ; he may be trusted with our dearest 
concerns. Those that come at his call shall 
never be disappointed in their hopesin him. If 
ve approve ourselves faithful to God, we shall 
never find him unfaithful to us. He will not 
suffer his faithfulness to fail, Ps. \xxxix. 33, 


10 Now I beseech you, brethren, 
by the name of our Lord Jesus 
Christ, that ye all speak the same 
thing, and that there be no divisions 
among you; but that ye be perfectly 
joined together in the same mind, and 
in the same judgment. 11 For it 
hath been declared unto me of you, 


a a ee ee Se 


1 CORINTHIANS ~~” 


‘7 ae 
my brethren. by them 
the house of Chloe, that 
contentions among you. 12 Ne 
this I say, that every one of you sait 
I am of Paul; and I of Apollos; an¢ 
I of Cephas; and I of Christ. 1 
Is Christ divided? was Paul cruci 
fied for you? or were ye baptized ir 
the name of Paul? - 
Here the apostle enters on his subject. _ 
I. He exhorts them to unity and brotherl 
love, and reproves them for their divisions 
He had received an account from some th 
wished them well of some unhappy difference: 
among them. It was neither ill-will to the 
church, nor to their ministers, that prompte 
them to give this account; but a kind an 
prudent concern to haye these heats qualifie 
by Paul’s interposition. He writes to thei 
in a very engaging way. “I beseech you 
brethren, by the name of our Lord Jes 
Christ ; if you have any regard to that dea 
and worthy name by which you are calle 
be* unanimous. Speak all the same thin 
avoid divisions or schisms” (as the original is) 
“that is, all alienation of affection from eae! 
other. Be perfectly joined together in t 
same mind, as far as you can. In the grea 
things of religion be of a mind: but, whel 
there is not aunity of sentiment, let there be 
union of affections. The consideration of b 
agreed in greater things should extingui: 
all feuds and divisions about minor ones 
II. He hints at the origin of these conte) 
tions. Pride lay at the bottom, and 
made them factious. Only of pride co 
contention, Prov. xiii. 10. ‘They ll 
about their ministers. Paul and Apoll 
were both faithful ministers of Jesus Chris 
and helpers of their faith and joy: but the 
who were disposed to be contentious b 
into parties, and set their ministers at # 
head of their several factions : some cried 1 
Paul, perhaps as the most sublime and sf 
ritual teacher ; others cried up Apollos, pe 
haps as the most eloquent speaker; som 
Cephas, or Peter, perhaps for the authori 
of his age, or because he was the apos 
the circumcision ; and some were for no: 
them, but Christ only. So liable 
best things in the world to be corrupted, 
the gospel and its institutions, which 
perfect harmony with themselves and ot 
another, to be made the engines of variant 
discord, and contentiou. This is no 
to our religion, but a very melancholy ey 
dence of the corruption and depravity” 
human nature. Note, How far will pri¢ 
carry Christians in opposition to one anothel 
Even so far as to set Christ and his ov 
apostles at variance, and make them riva 
and competitors al 
III. He expostulates with them upon thi 
discord and quarrels: “Is Christ di 
No, there is but one Christ, and ther 


ey, 


~ PIO 


Lag 


a 
¥ 


- 


L crucified for you? Was he your sacri- 
ice and atonement? Did I ever pretend to 
be your saviour, or any more than his: minis- 
ter? Or, were you baptized in the name of 
Paul? Were you devoted to my service, or 
engaged to be my disciples, by that sacred 
rite? Did I challenge that right in you, or 
dependence from you, which is the proper 
claim of your God and Redeemer?” No; 
ministers, however instrumental they are of 
food to us, are not to be put in Christ’s 
ead. They are not to usurp Christ’s autho- 
ity, mor encourage any thing in the people 
that looks like transferring his authority to 
them. He is our Saviour and sacrifice, he is 
our Lord and guide. And happy were it for 
the churches if there were no name of distinc- 
tion among them, as Christ is not divided. 


» 141 thank God that I baptized 
ione of you, but Crispus and Gaius ; 
5 Lest any should say that I had 
baptized in mine own name. 16 
And I baptized also the household of 
Stephanas : besides, I know not whe- 
ther I baptized any other. 
' Here the apostle gives an account of his 
mistry among them. He thanks God he 
had baptized but a few among them, Crispus, 
0 had been a ruler of a synagogue at 
orinth (Acts xviii. 8), Gaius, and the house- 
old of Stephanas, besides whom, he says, he 
id not remember that he hatl baptized any. 
But how was this a proper matter for thank- 
fulness? Was it not a part of the apostolical 
commission to baptize all nations? And 
“could Paul give thanks to God for his own 
lect of duty? He is not to be understood 
such a sense as if he were thankful for 
“not having baptized at all, but for not having 
done it in present circumstances, lest it 
“should have had this very bad construction 
ut upon it—that he had baptized in his own 
Name, made disciples for himself, or set him- 
f up as the head of a sect. He left it to 
er ministers to baptize, while he set him- 
self to more useful work, and filled up 
his time with preaching the gospel. This, 
thought, was more his business, because 
more important business of the two. He 
ssistants that could baptize, when none 
| discharge the other part of his office so 
as himself. In this sense he says, 
ist sent him not to baptize, but to preach 
gospel—not so much to baptize as to 
ach. Note, Ministers should consider 
mselyes sent and set apart more especially 
that service in which Christ will be most 
moured and the salvation of souls pro- 
ted, and for which they are best fitted, 
migh no part of their duty is to be ne- 
ed. The principal business Paul did 
@ them was to preach the yospel 
7), the cross (v. 18), Christ crucified, v. 
Ministers are the soldiers of Christ, 


bie Tak LW at 7 Biya 14: wilt . me f 
f 1a i St die ie CHAP. 1, | Party-spii it reproved, 
tians should be of one heart. Was|and are to erect and display the banner 


of the cross. He did not preach his own 
fancy, but the gospel—the glad tidings 
of peace, and reconciliation to God, through 
the mediation of a crucified Redeemer. This 
is the sum and substance of the gospel. 


Christ crucified is the foundation of all our ° 


hopes and the fountain of all our joys. By 
his death we live. This is what Paul preached, 
what all ministers should preach, aud what 
all the saints live upon. 

17 For Christ sent me not to bap- 
tize, but to preach the gospel: not 
with wisdom of words, lest the cross 
of Christ should be made of none 
effect. 18 For the preaching of the 
cross is to them that perish foolish- 
ness ; but unto us which are saved it 
is the power of God. 19 For it is 
written, I will destroy the wisdom of 
the wise, and will bring to nothing 
the understanding of the prudent. 
20 Where 2s the wise? where zs the 
scribe? where zs the disputer of this 
world? hath not God made foolish 
the wisdom of this world? 21 For 
after that in the wisdom of God the 
world by wisdom knew not God, it 
pleased God by the foolishness of 
preaching to save them that believe. 
22 For the Jews require a sign, and 
the Greeks seek after wisdom: 23 
But we preach Christ crucified, unto 
the Jews a stumblingblock, and unto 
the Greeks foolishness ; 24 But 
unto them which are called, both 
Jews and Greeks, Christ the power 
of God, and the wisdom of God. 25 
Because the foolishness of God is 
wiser than men; and the weakness of 
God is stronger than men. 26 For 
ye see your calling, brethren, how 
that not many wise men after the 
flesh, not many mighty, not many 
noble, are called: 27 But God hath 
chosen the foolish things of the world 
to confound the wise; and God hath 
chosen the weak things of the world 
to confound the things which are 
mighty; 28 And base things of the 
world, and things which are despised, 
hath God chosen, yea, and things 
which are not, to bring to nought 
things that are: 29 That no flesh 
should glory in his presence. 30 
But of him are ye mn Christ Jesus, 
who of God is made unto us wis! sin, 


\, eae ee ace eee a's Ove cif ey Pm +, 
» 4 MEP 


7 


ret 


The efficacy of the gospel. 
and righteousness, and sanctification, 
and redemption: ‘31 That, accord- 
ing as it is written, He that glorieth, 
let him glory im the Lord. 

We have here, 

J. The manner in which Paul preached the 
gospel, and the cross of Christ: Not with the 
wisdom of words (v. 17), the enticing words of 
man’s wisdom (ch. ii. 4), the flourish of oratory, 
or the accuracies of philosophical language, 
upon which the Greeks so much prided them- 
selves, and which seem to have been the pe- 
culiar recommendations of some of the heads 
of the faction in this church ‘that most op- 
posed this apostle. He did not preach the 
gospel in this manner, lest the cross of Christ 
should be of no effect, lest the success should 
be ascribed tothe force of art, and not of 
truth; not to the plain doctrine of a crucified 
Jesus, but to the powerful oratory of those 
who spread it, and hereby the honour of the 
cross be diminished or eclipsed. Paul had 
Seen bred up himself in Jewish learning at 
the feet of Gamaliel, but in preaching the 
cross of Christ he laid his learning aside. 
He preached a crucified Jesus in plain lan- 
guage, and told the people that that Jesus 
who was crucified at Jerusalem was the Son 
of God and Saviour of men, and that all who 
would be saved must repent of their sins, 
and believe in him, and submit to his go- 
vernment and laws. ‘This truth needed no 
artificial dress; it shone out with the greatest 
majesty in its own light, and prevailed in 
the world by its divine authority, and the 
demonstration of the Spirit, without any 
human helps. The plain preaching of a 
crucified Jesus was more powerful than all 
the oratory and philosophy of the heathen 
world. : 

II. We have the different effects of this 
preaching : To those who perish it is foolish- 
ness, but to those who are saved it is the power 
of God, v.18. It is to the Jews a stumbling- 
block, and to the Greeks foolishness ; but unto 
those who are called, both Jews and Greeks, 
Christ the power of God and the wisdom of 
God, v. 23, 24. 1. Christ crucified is a 
stumbling-block to the Jews, They could 
not get over it. They had a conceit that 
their expected Messiah was to be a great 
temporal prince, and therefore would never 
own one who made so mean an appearance 
in life, and died so accursed a death, for 
their deliverer and king. They despised him, 
and looked upon him as execrable, because 
he was hanged on a tree, and because he did 
not gratify them with a sign to their mind, 
though his divine power shone out in in- 
numerable miracles. The Jews require a 
sign, v.22. -See Matt. xii. 38. 2. He was 
to the Greeks foolishness. They laughed at 
the story of a crucified Saviour, and despised 
the apostles’ way of telling it. They sought 
for wisdom. ‘They were men of wit and 
reading, men that had cultivated arts and 


ne Sis ee eee 


1 CGRINTHIANS. 


sciences, and had, for’. 
manner the very mint 
learning. There was n 
doctrine of the cross to s 
humour their vanity, nor gratify a curious: 
wrangling temper: they entertained it th 
fore with scorn and contempt. What 
to be saved by one that could not save h 
self! And trust in one who was condemn 
and crucified as a malefactor, a man of me 
birth and poor condition in life, and eut ¢ 
by so vile and opprobrious a death! Th 
was what the pride of human reason ai 
learning could not relish. The Greeks thoug 
it little better than stupidity to receive suc 
a doctrine, and pay this high regard to su 
a person: and thus were they justly left 
perish in their pride and obstinacy. Note, 
1s just with God to leave those to them 
who pour such proud contempt on divi 
wisdom and grace. 3. To those who a 
called and saved he is the wisdom of God, ai 
the power of God. ‘Those who are called ak 
sanctified, who receive the gospel, and ai 
enlightened by the Spirit of God, diseé 
more glorious discoveries of God’s wi 
and power in the doctrine of Christ crucifie 
than in all his other works. Note, 
who are saved are reconciled, to the doctri 
of the cross, and led into an experiment 
acquaintance with the mysteries of Chri 
crucified. a 

Ill. We have here the triumphs of ft 
cress over human wisdom, according to t! 
ancient prophecy (Isa. xxix. 14): I will ¢ 
stroy the wisdom of the wise, and bring 
nothing the understanding of the pri er 
Where is the wise? Where is the scril 
Where is the disputer of this world? Ha 
not God made foolish the wisdom of t 
world? v.19, 20, All the valued learni 
of this world was confounded, baffled, a 
eclipsed, by the Christian revelation and ’ 
glorious triumphs of the eross. The heath 
politicians and philosophers, the Jewish r 
bies and doctors, the curious searchers it 
the secrets of nature, were all posed and } 
to a nonplus. This scheme lay out of ' 
reach of the deepest statesmen and phil 
phers, and the greatest pretenders to 
ing both among the Jews and Greeks. 
God would save the world, he took a w 
himself; and good reason, for the world 
wisdom knew not God, v. 21. All the boast 
science of the’ heathen world did not, cot 
not, effectually bring home the world to Ge 
In spite of all their wisdom, ignorance s 
prevailed, iniquity still abounded. Men wei 
puffed up by their imaginary knowledge, ar 
rather further alienated from God; and ther 
fore tt pleased him, by the foolishness of p 
ing, to save those that believe. By the fo 
ness of preaching—not such in truth, k 
vulgar reckoning, 

1. The thing preached was foolishne 
the eyes of worldly-wise men. Our | 
through one who died, our being bless 


5 4 Es P . 
1e 1 Frho was” mds a curse, our our being jus- 
ed by one who was himeelf litedonenccl 
s all folly and inconsistency to men blinded 
h self-conceit and wedded to their own 
rejudices and the boasted discoveries of their 
eason and philosophy. 
The manner of preaching the gospel was 
ishness tothem too. None of the famous 
n for wisdom or eloquence were employed 
) plant the church or propagate the gospel. 
few fishermen were called out, and sent 
m this errand. These were commissioned 
iple the nations: these vessels chosen to 
wey the treasure of saving knowledge to 
G sotld There was nothing i in them that 
at first view looked grand or august enough 
» come from God ; and the proud pretenders 
9 learning and wisdom despised the doctrine 
ir the sake of those who dispensed it. And 
at the foolishness of God is wiser than men, 
5. Those methods of divine conduct that 
een are apt to censure as unwise and 
& have more true, solid, and success- 
: vis dom in them, than all the learning and 
fisdom that are among men: “ You see your 
uling, brethren, how that not many wise men 
‘the flesh, not many mighty, not many 
ble, are called, v.26, &c. Yousee the state 
f Christianity ; not many men of learning, 
r authority, or honourable extraction, are 
There is a great deal of meanness 
ad weakness in the outward appearance of 
BE raligion. For, (1.) Few of distinguished 
acter in any of these respects were 2 chosen 
r the work of the ministry. God did not 
hoose philosophers, nor orators, nor states- 
i, nor men of wealth and power and inte- 
in the world, to publish the gospel of 
Srace and peace. Not the wise men after the 
sh, though men would be apt to think that 
putation for wisdom and learning might 
e contributed much to the success of the 
spel. Not the mighty and noble, however 
might be apt to imagine that secular 
and power would make way for its re- 
m in the world. But God seeth not as 
n seeth. He hath chosen the foolish things 
f the world, the weak things of the world, 
base and despicable things of the world, 
2 of mean birth, of low rank, of no liberal 
cation, to be the preachers of the gospel 


alled.’ 


not as our thoughts, nor his ways as our 
s. He is a better judge than we what 
ruments and measures will best serve the 
s of his glory. (2.) Few of distin- 
tank and character were called to be 
As the preachers were poor and 
so generally were the converts. Few 
wise, and mighty, and noble, embraced 
ctrine of the cross. The first Chris- 
both among Jews and Greeks, were 
,and foolish, and base; men of mean 
s as to their mental improvements, 
y mean rank and condition as to 
/estate; and yet what glorious ee 
are there of divine wisdom in the | 


so) 7 


planters of the church. His thoughts |h 


Ren) >, 2 eee 


The character of the gospel. 


whole scheme of the gospel, and in this par- 
ticular circumstance of its success! 

IV. We have an account how admirably 
all is fitted, 1. To beat down the pride ail 
vanity of men. God hath chosen the foolish 
things of the world to confound the wise—men 
of no learning to confound the most learned; 
the weak things of the world to confound the 
mighty—men of mean rank and circum- 
stances to confound and prevail against all 
the power and authority of earthly kings ; and 
base things, and things which are despised— 
things which men have in the lowest esteem, 
or in the utmost contempt, to pour contempt 
and disgrace on all they value and have in 
veneration ; and things which arenot, to bring 
to nought (to abolish) things that are—the 
conversion of the Gentiles (of whom the 
Jews had the most contemptuous and vilify- 
ing thoughts) was to open a way to the abol- 
ishing of that constitution of which they were 
so fond, and upon which they valued them- 
selves so’ much as for the sake of it to despise 
the rest of the world. It is common for the 
Jews to speak of the Gentiles under this 
character, as things that are not. Thus, in 
the apocryphal book of Esther, she is brought 
in praying that God would not give his 
sceptre to those who are not, Esth. xiv. 11. 
Esdras, in one of the apocryphal books under 
his name, speaks to God of the heathen as 
those who are reputed as nothing, 2 Esdras vi. 
56, 57. And the apostle Paul seems to have 
this common language of the Jews in his 
view when he calls Abraham the father of us 
all before him whom he believed, Gad, who 
calleth those things that are not as though 
they were, Rom. iv. 17. The gospel is fitted 
to bring down the pride of both Jews and 
Greeks, to shame the boasted science and 
learning of the Greeks, and to take down that 
constitution on which the Jews valued them- 
selves and despised all the world besides, 
that no flesh should glory in his presence (v. 
29), that there might be no pretence for 
boasting. Divine wisdom alone had the con- 
trivance of the method of redemption ; divine 
grace alone revealed it, and made it known. 
It lay, im both respects, out of human reach. 
And the doctrine and discovery prevailed, in 
spite of all the opposition it met with from 
uman art or authority: so effectually did 
God veil the glory and disgrace the pride of 
man in all. The gospel dispensation is a 
contrivance to humble man. But, 2. It is 
as admirably fitted to glorify God. There is 
a great deal of power and glory in the sub- 
stance and life of Christianity. Though the 
ministers were poor and unlearned, and the 
converts generally of the meanest rank, yet 
the hand of the Lord went along with the 
preachers, and was mighty in the hearts or 
the hearers; and Jesus Christ was made both 
to ministers and Christians what was truly 
great and honourable. All we have we have 
from God as the fountain, and in and through 
Christ as the channel of conveyance He i 


The character of the gospel. 


made of God to us wisdom, righteousness, 
sanctification, and redemption (v. 30): all we 
need, or can desire. We are foolishness, 
ignorant and blind in the things of God, with 
all our boasted knowledge; and he is made 
wisdom tous. We are guilty, obnoxious to 
justice; and he is made righteousness, our 
great atonement and sacrifice. We are de- 
praved and corrupt; and he is made sancti- 
fication, the spring of our spiritual life ; from 
him, the head, it is communicated to all the 
members of his mystical body by his Holy 
Spirit. We are in bonds, and he is made 
redemption to us, our Saviour and deliverer. 
Observe, Where Christ is made righteous- 
ness to any soul, he is also made sanctifica- 
tion. He never discharges from the guilt of 
sin, without delivering from the power of it; 
and he is made righteousness and sanctifica- 
tion, that he may in the end be made com- 
plete redemption, may free the soul from the 
very being of sin, and loose the body from 
the bonds of the grave: and what is designed 
in all is that all flesh may glory in the Lord, 
v. 31. Observe, It is the will of God that 
all our glorifying should be in the Lord: 
and, our salvation being only through Christ, 
it is thereby effectually provided that it should 
be so. Man is humbled, and God glorified 
and exalted, by the whole scheme. 
CHAP. II. 


The apostle proceeds with his argument in this chapter, and, I. 
Reminds the Corinthians of the plain manner wherein he deli- 
vered the gospel to them, ver. 1—5. But yet, I]. Shows them 
that he had communicated to them a treasure of the truest and 
highest wisdom, such as exceeded all the attainments of learned 
men, such as could never have entered into the heart of man if 
it had not been revealed, nor can be received and improved to 
salvation but by the light and influence of that Spirit who re- 
vealed it, ver. 6, to the end. 


ND I, brethren, when I came 
to you, came not with excel- 
lency of speech or of wisdom, declar- 
ing unto you the testimony of God. 
2 For I determined not to know any 
thing among you, save Jesus Christ, 
and him crucified. 3 And Iwas with 
you in weakness, and in fear, and in 
much trembling. 4 And my speech 
and my preaching was not with en- 
ticing words of man’s wisdom, but in 
demonstration of the Spirit and of 
power: 5 That your faith should 
not stand in the wisdom of men, but 
in the power of God. 

In this passage the apostle pursues his 
design, and reminds the Corinthians how he 
acted when he first preached the gospel 
among them. 

I. As to the matter or subject he tell us 
(v. 2), He determined to know nothing among 
them but Jesus Christ and him crucified—to 
make a show of no other knowledge thar 
this, to preach nothing, to discover the know- 
ledge of nothing, but Jesus Christ, and him 
crucified. Note, Christ, in his person and 


Ghee ye oe eee 
7 24 < 


1 CORINTHIANS. 


SN ee ee eee ee 


>" . 
. a7 


wy 


offices, is the sum and s bel 
pel, and ought to be the great 
gospel minister’s p ing. His k 
is to display the banner of the cro 
invite people under it. Any one that 
Paul preach found him to harp so contin: 
ally on this string that he would say he kne 
nothing but Christ and him crucified. What 
ever other knowledge he had, this was th 
only knowledge he discovered, and showek 
himself concerned to propagate among hi 
hearers. a 
II. The manner wherein he prez 
Christ is here also observable. 1. N 
tively. He came not among them with excel 
lency of speech or wisdom, v.1. His speecl 
and preaching were not with enticing words o 
man’s wisdom, v. 4. He did not affect t 
appear a fine orator or a deep philosopher 
nor did he insinuate himself into their mind 
by a flourish of words, or a pompous sho} 
of deep reason and extraordinary science ani 
skill. He did not set himself to captivat 
the ear by fine turns and eloquent expres 
sions, nor to please and entertain the * 
with lofty flights of sublime notions. Nei 
his speech, nor the wisdom he taughi 
savoured of human skill: he learnt both i 
another school. Divine wisdom needed ne 
to be set off with such human ornaments 
2. Positively. He came among them dé 
claring the testimony of God, v.1. He pub 
lished a divine revelation, and gave in suff 
cient vouchers for the authority of it, bot! 
by its consonancy to ancient predictions an 
by present miraculous operations; and ther 
he left the matter. Ornaments of sp 
and philosophical skill and argument c 
add no weight to what came recommen 
by such authority. Hewas also among 
in weakness and fear, and in much trembling 
and yet his speech and preaching were in 
monstration of the Spirit and o er, v.< 
4. His enemies int the ae ee ni 
spoke very contemptuously of him: F 
bodily presence, say they, is weak, and 
speech contemptible, 2 Cor. x. 10. Po 
he had a little body, and a low voice 
though he had not so good an elocution ¢ 
some, it is plain that he was no mean spe ake 
The men of Lystra looked on him to be 
heathen god Mercury, come down to the 
in the form of aman, because he was th 
chief speaker, Acts xiv. 12. Nor did he wat 
courage nor resolution to go through 1 
work ; he was in nothing terrified by his adv 
saries. Yet he was no boaster. He didn 
proudly vaunt himself, like his opposers. | : 
acted in his office with much manda con- 
cern, and care. He behaved with gr 
humility among them; not as one 
vain with the honour and authority con 
on him, but as one concerned to approve — 
himself faithful, and fearful of himself, lest 
‘he should mismanage in his trust. Ob 
| None know the fear and trembling of fi 
' ful ministers, who are jealous over souls 


ae nis dey one fear ea 
ih They know how insufficient the 

re oes therefore fearful for Rieiicclvest 
But, though Paul managed with this modesty 
and concern, yet he spoke with authority : 

In the demonstration of the Spirit and of 
power. He preached the truths of Christ in 


their native dress, with plainness of speech. 
He laid down the doctrine as the Spirit de- 
ivered it; and left the Spirit, by his exter- 
al operation in signs and miracles, and his 
nal influences on the hearts of men, to 
onstrate the truth of it, and procure its 
reception. 
Tif. Here is the end mentioned for which 
preached Christ crucified in this manner : 
at your faith should not stand in the wisdom 
man, but the power of God (v. 5)—that they 
sht not be drawn by human motives, nor 
ome by mere human arguments, lest it 
ould be said that either rhetoric or logic 
ha made them Christians. But, when 
nothing but Christ crucified was plainly 
hed, the success must be entirely at- 
tributed to a divine power accompanying the 
Their faith must be founded, not on 
n wisdom, but divine evidence and ope- 
ion. The gospel was so preached that God 
might appear and be glorified in all. 
_ 6 Howbeit we speak wisdom among 
them that are perfect: yet not the 
wisdom of this world, nor of the 
inces of this world, ‘that come to 
‘nought: 7 But we speak the wis- 
dom of God in a mystery, even the 
hidden wisdom, which God ordained 
defore the world unto our glory: 8 
Which none of the princes of this 
vorld knew : for had they known ié, 
hey would not have crucified the 
ordof glory. 9 But as itis written, 
ye hath not seen, nor ear heard, 
nel sither have entered into the heart af 
, the things which God hath pre- 
d for them that love him. 10 
But God hath revealed them unto us 
y his Spirit: for the Spirit searcheth 
‘all things, yea, the deep things of 
God. 11 For what man knoweth 
e things of a man, save the spirit of 
which is in him? even so the 
gs of God knoweth no man, but 
Spirit of God. 12 Now we have 
ived, not the spirit of the world, 
the spirit which is of God, that 
might know the things that are 
y given to usof God. 13 Which 


,also we speak, notin the words 


ford. 


1umMa 


ich man’s wisdom teacheth, but; 


S Ay x oP ft al by 


~ at 4 ne he 
; The apostle’s cue: 


ates, of het) whieh Holy Ghost teacheth ; 


comparing spiritual things with spi- 
ritual. 14 But the natural man re- 
ceiveth not the things of the Spirit of 
God: for they are “foolishness unto 
him: neither can he know them, 
because they are spiritually discerned. 

15 But he that is spiritual judgeth all 
things, yet he himself is judged of no 
man. 16 For who hath known the 
mind of the Lord, that he may in- 
struct him?. But we have the mind 
of Christ. 

In this part of the chapter the apostle 
shows them that though he had not come to 
them with the excellency of human wisdom, 
with any of the boasted knowledge and lite- 
rature of the Jews or Greeks, yet he had 
communicated to them a treasure of the 
truest and the highest wisdom: We speak 
wisdom among those who are perfect (v. 6), 
among those who are well instructed in Chris- 
tianity, and come to some maturity in the- 
things of God. Those that receive the doc- 
trine as divine, and, having been illuminated’ 
by the Holy Spirit, have looked well inte it,. 
discover true wisdom in it. They not only 
understand the plain history of Christ, and him 
erucified, but discern the deep and admirable 
designs of the divine wisdom therein. Though 
what we preach is foolishness to the world, 
it is wisdom to them. They are made wise by 
it, and can discern wisdom in it. Note, Those 
who are wise themselves are the only proper 
judges of what iswisdom ; not indeed the wis- 
dom of this world, nor of theprinces of this world, 
but the wisdom of God in a mystery (v. 6, 7); 
not worldly wisdom, but divine ; not suchas 
the men of this world could have discovered, 
nor such as worldly men, under the direction 
of pride, and passion, and appetite, and 
worldly interest, and destitute of the Spirit 
of God, can receive. Note, How different is 
the judgment of God from that of the world! 
He seeth not as man seeth. The wisdom he 
teaches is of a quite different kind from what 
passes under that notion in the world. It is 
not the wisdom of politicians, nor philo- 
sophers, nor rabbies (see v. 6), not such as 
they teach nor such as they relish; but the 
wisdom of God in a mystery, the hidden wisdom 
of God—what he had a long time kept to 
himself, and concealed from the world, an? 
the depth of which, now it is revealed, non 
but himself can fathom. Ié is the mystery 
which hath been hid from ages and generations, 
though now made manifest to the saints (Col 
i. 26), hid in a manner entirely from the hea- 
then world, and made mysterious to the Jews, 
by being wrapped up in dark types and 
distant prophecies, but revealed and made 
known to us by the Spirit of God. Note 
See the privilege of those who enjoy the 
gospel revelation: to them types are un. 


ts oul 


Discoveries of the gunjiel. 


Per the 


veiled, mysteries made plain, prophecies in- 
terpreted, and the secret counsels of God 
published and laid open. The wisdom of 
God in a mystery is now made manifest to 
the saints. Now, concerning this wisdom, 
observe, 

I. The rise and origin of it: It was or- 


_dained of God, before the world, to our glory, 


v.7. It was ordained of God; he had de- 
termined long ago to reveal and make it 
known, from many ages past, from the be- 
ginning, nay, from eternity; and that to our 
glory, the glory of us, either us apostles or us 
Christians. It was a great honour put upon 
the apostles, to be entrusted with the reve- 
lation of this wisdom. It was a*great and 
honourable privilege for Christians to have 
this glorious wisdom discovered to them. 
And the wisdom of God discovered in the 
gospel, the divine wisdom taught by the 
gospel, prepares for our everlasting glory and 
happiness in the world to come. The cotn- 
sels of God concerning our redemption are 
dated from eternity, and designed for the 
glory and happiness of the saints. And what 
deep wisdom was in these counsels! Note, 
The wisdom of God is both employed and 
displayed for the honour of his saints—em- 
ployed from eternity, and displayed in time, 
to make them glorious both here and here- 
after, in time and to eternity. What honour 
does he put on his saints! 

II. The ignorance of the great men of the 
world about it: Which none of the princes of 
this world knew (v. 8), the principal men in 
authority and power, or in wisdom and learn- 
ing. The Roman governor, and the guides 
and rulers of the Jewish church and nation, 
seem to be the persons here chiefly meant. 
These were the princes of this world, or this 
age, who, had they known this true and hea- 
venly wisdom, would not have crucified the 
Lord of glory. This Pilate and the Jewish 
rulers literally did when our Redeemer was 
crucified upon the sentence of the one and 
the clamorous demands of the other. Ob- 
serve, Jesus Christ is the Lord of glory, a 
title much too great for any creature to bear : 
and the reason why he was hated was because 
he was not known. Had his crucifiers known 
him, known who and what he was, they 
would have withheld their impious hands, 
and not have taken and slain him. This he 
pleaded with his Father for their pardon: 
Father, forgive them, for they know not what 
they do, Luke xxiii. 34. Note, There are 


many things which people would not do if, 


they knew the wisdom of God in the great 
work of redemption. ‘They act as they do 
because they are blind or heedless. They 
know not the truth, or will not attend to it. 
III. It is such wisdom as could not have 
been discovered without a revelation, accord- 
ig to what the prophet Isaiah says (Isa. Ixiv. 
4), Eye hath not seen, nor ear heard, nor have 
entered into the heart of man the things which 
God hath prepared for those that love him—for 


1 CORINTHIANS. 


him that waiteth for him, tk 
mercy, so the LXX. 
love to God in the Je 
expectation of the ace 
gelical promises. Wi 1 
evidence of love to him his is our | 
we have waited for him, Isa.xxv.9. Obse 
There are things which God hath 
a those a him, and wait for | 
here are such thi ina 
life for them, pPnin2y nnot 
cover, no present information can conve 
our ears, nor can yet enter our hearts. J 
and immortality are brought to light thr 
the gospel, 2'Tim. i. 10. But the 
speaks here of the subject-matter 
divine revelation under gospel. T 
are such as eye hath not seen nor ear he 
Observe, The great truths of the gosp 
things lying out of the sphere of human 
covery: Eye hath not seen, nor ear 
them, nor have they entered into the 
man. Were they objects of sense, could’ 
be discovered by an eye of reason, a 
municated by the ear to the mind, as ma 
of common human knowledge may, there 
been no need of a revelation. But, lyi 
of the sphere of nature, we cannot disco 
them but by the light of revelation. 4 
therefore we must take them as they | 
the scriptures, and as God has been ple: 
to reveal them. an 
IV. We here see by whom this wis 
discovered to us: God hath revealed the 
us by his Spirit,v. 10. The scripture is ¢ 
by inspiration of God. Holy men spoke « 
as they were moved by the Holy Ghost, 2 
i. 21. And the apostles spoke by inspit 
of the same Spirit, as he taught them, an¢ 
them utterance. Here isa proofof the divi 
thority of the holy seriptures. Paul wre 
he taught : and what he taught was ri 
of Godby his Spirit, that Spirit that seare, 
things, yea, the deep things of God, and know 
things of God, as the spirit of a man that 
him knows the things of a man, v. 11. A de 
argument is drawn from these words in 
of the divinity of the Holy Ghost :—1. O 
science is attributed to him: He search 
things, even the deep things of God. Hi 
exact knowledge of all things, and enter 
the very depths of God, penetrates int 
most secret counsels. Now who car 
such a thorough knowledge of God but 
2. This allusion seems to imply that th 
Spirit is as much in God as a man’s 
in himself. Now the mind of the ma 
plainly essential to him. He cannot i 
out his mind. Nor can God be wi 
Spirit. Heisas much andasintimately one 
God as-the man’s mind is with the man. 
man knows his own mind because his mi 
one with himself. The Spirit of God rs 
things of God because he is at 
till 


et aa 


‘eis 
ow 
on 


And as no man can come at t 
what is in another man’s min 
nicates and reveals it, so neither can 


t se ata re pu 
e made known to us by his Holy Spirit. 
¢ cannot know them at all till he has pro- 
fed them objectively (as it is called) in the 
mal revelation; we cannot know or be- 
eve them to salvation till he enlightens the 
alty, opens the eye of the mind, and gives 
‘such a knowledge and faith of them. And 
was by this Spirit that the apostles had 
eived the wisdom of God in a mystery, which 
c spoke. “ Now we have received not the 
of the world, but the Spirit which is of 
ad, that we might ‘know the things freely given 
of God (v. 12) ; not the spirit which is in 
wise men of the world (v. 6), nor in the 
rs of the world (v. 8), but the Spirit which 
of God, or proceedeth from God. We have 
at we deliver in the name of God by inspi- 
on from him; and it is by his gracious 
mination and influence that we know the 
' freely given tous of God unto salvation” 
at is, “the great privileges of the gospel, 
hich are the free gift of God, distributions 
mere and rich grace.” Though these 
gs are given to us, and the revelation of 
ift is made to us, we carmot know them 
any saying purpose till we have the Spirit. 
apostles had the revelation of these things 
| the Spirit of God, and the saving im- 
on of them from the same Spirit. 
. We see here in what manner this wis- 
was taught or communicated : Which 
gs we speak, not in the words which man’s 
m teaches, but which the Holy Ghost 
es, v. 13. ‘They had received the wisdom 
aught, not from the wise men of the 
, not from their own enquiry nor inven- 
, but from the Spirit of God. Nor did 
pat a human dress on it, but plainly 
red the doctrine of Christ, im terms also 
t them by the Holy Spirit. He not only 
them the knowledge of these things, 
gave them utterance. Observe, The 
of God need no garnishing by human 
ill or eloquence, but look best m the words 
1 the Holy Ghost teaches. The Spirit of 
snows much better how to speak of the 
sof God than the best critics, orators, or 
0 osophers. Comparing spiritual things with 
iritual—one part of revelation with another, 
evelation of the gospel with that of the 
vs, the discoveries of the New Testament 
1 the types and prophecies of the Old. 
comparing of matters of revelation with 
ters of science, things supernatural with 
natural and common, is going by a 
ngmeasure. Spiritualthings,when brought 
ther, will help to illustrate one another ; 
the principles of human art and 
ne are to be made a test of revelation, we 
rtainly judge amiss concerning it, ‘and 
gscontainedin it. Or,adapting spiritual 
spiritual—speaking of spiritual mat- 
matters of revelation, and the spiritual 
i language that is proper and plain. 
ruage of the Spirit of God is the most 
convey his meaning. =~ 


-“{ 


: 4 - 
or “ORME. UHL? 
rposes of God till! 


PSD viboh ti 


eRe 


- Spiritual things spiritually discerned, 

VI. We have anaccount how this wisdom 
is received. 

1. The natural man receiveth not the things 
of God, for they are foolishness to him, neither 
can he know them, because they are spiritually 
diseerned, v.14. The natural man, the animal 
man. Hither, (1.) The man under the power 
of corruption, and never yet illuminated by 
the Spirit of God, such as Jude calls sensual, 
not having the Spirit, v.19. Men unsanctified 
receive not the things of God. The under- 
standing, through the corruption of nature by 
the fall, and through the confirmation of this 
disorder by customary sin, is utterly unapt to 
receive the rays of divine hight; if is preju- 
diced against them. he truths of God are 
foolishness to such a mind. The man looks 
on them as trifling and impertinent things, 
not worth his minding. The light shineth in 
darkness, and the darkness comprehendeth itnot, 
John i.5. Not that the natural faculty of 
discerning is lost, but evil inclinations and 
wicked principles render the man unwilling to 
enter into the mind of God, in the spiritual 
matters of his kingdom, and vield to theirforee 
and power. It is the quickening beams ot 
the Spirit of truth and holiness that mus¢ 
help the mind to discern their excellency, and 
to so thorough a conviction of their truth as 
heartily to recetve and embrace them. ‘Thus 
the natural man, the man destitute of the 
Spirit of God, cannot know them, because 
they are spiritually discerned. Or, (2.) The 
natural man, that is, the wise man of the 
world (ck. 1. 19, 20), the wise man after the 
flesh, or according to the flesh (v. 26), one 
who hath the wisdom of the world, man’s 
wisdom (ch. ii. 4—6), a man, assome of the 
ancients, that would learn all truth by his own 
ratiocinations, receive nothing by faith, nor 
own any need of supernatural assistance. 
This was very much the character of the 
pretenders to philosophy and the Grecian 
learning and wisdom im that day. Sucha 
man receives not the things of the Spirit of 
God. Revelation is not with him a principle 
of science ; he looks upon it as delirium and 
dotage, the extravagant thought of some de- 
luded dreamer. It is. no way to wisdom 
arnong the famous masters of the world ; and 
for that reason he canhave no knowledge ot 
things revealed, because they are only spi- 
ritually discerned, or made known by the 
revelation of the Spirit, which is a principie 
of science or wares that he will not 
admit. 

2. But he that is spiritual judgeth all 
things, yet he himself is judged, or discerned, 
of no man, v. 15. Wither, (1.) He who is 
sanctified and made spiritually-minded (Rom. - 
viii. 6) judgeth all things, or discerneth all 
things—he is capable of judging about mat- 
ters of human wisdom, and has also a relish 
and savour of divine truths ; he sees divine 
wisdom, and experiences divine power, in 
gospel revelations and mysteries, which the 
carnal and unsanctified mind looks upon as 


wuts uae 


, 
4 
“7 


“é cea Ren 


—— 


hte 


or 
a. 


+ us. 


eS a 
i 


The sprit of party reproved. 


weakness and folly, as things destitute of all 
power and not worthy any regard. It is the 
sanctified mind that must discern the real 
beauties of holiness ; but, by the refinement 
of its faculties, they do not lose their power 
of discerning and judging about common 
and natural things. The spiritual man may 
judge of all things, natural and supernatural, 
human and divine, the deductions of reason 
and the discoveries of revelation. But he 
himself is judged or discerned of No MAN. 
God’s saints are his hidden ones, Ps. Ixxxiii. 3. 
Their life is hid with Christ in God, Col. iii. 3. 
The carnal man knows no more of a spi- 
ritual man than he does of. other spiritual 
things He is a stranger to the principles, 
and pleasures, and actings, of the divine life. 
The spiritual man does not lie open to his 
observation. Or, (2.) He ‘that is spiritual 
(who has had divine revelations made to him, 
receives them as such, and founds his faith 
and religion upon them) can judge both of 
common things and things divine; he can 
discern what is, and what is not, the doctrine 
of the gospel and of salvation, and whether 
a man preaches the truths of God ornot. He 
does not lose the power of reasoning, nor re- 
nounce the’principles of it, by founding his 
faith and religion on revelation. But he 
himself is judged of no man—can be judged, 
so as to be confuted, by no man; nor can 
any man who is not spiritual, not under a 
divine affatus himself (see ch. xiv. 37), or not 
founding his faith on a divine revelation, dis- 
cern or judge whether what he speaks be true 
or divine, or not. In short, he who founds 
all his knowledge upon principles of science, 
and the mere light of reason, can never be a 
judge of the truth or falsehood of what is re- 
ceived by revelation. For who hath known 
the mind of the Lord, that he may instruct 
him (v. 16), that is, the spiritual man ? Who 
can enter so far into the mind of God as to 
imstruct him who has the Spirit of God, and 
is under his inspiration? He only is the 
person to whom God immediately communi- 
cates the knowledge of his will. And who 
can inform or instruct him in the mind of 
God who is so immediately under the con- 
duct of his own Spirit? Very few have known 
any thing of the mind of God by a natural 
power. But, adds the apostle, we have the 
mind of Christ : and the mind of Christ is the 
mind of God. He is God, and the principal 
messenger and prophet of God. And the 
apostles were empowered by his Spirit to 
make known his mind to us. And in the 
holy scriptures the mind of Christ, and the 
mind of God in Christ, are fully revealed to 
Observe, It is the great privilege of 
Christians that they have the mind of Christ 
revealed to them by his Spirit. 
CHAP. III. 


In this chapter the apostle, 1. Blames the Corinthians for their 
carnality and divisions, ver. 1—4. 1. He instructs them how 
what was amiss amoung them might be rectified, by remembering, 
1, That their ministers were no more than ministers, ver. 5. 2. 
That they were unanimous, and carried on the same aesign, ver. 
6—10. 3, That they built on one and the seme foundativa, ver. 


1 CORINTHIANS 


| knowledge. Note, Christians are utter 


Ji—15. It He exhorts them tl { 
by keeping tnem pure (ver. 16, 17), to 
dence, ver. IS—2l. IV. And dehorts ¢ 
particular ministers, because of the equa! irxerest they 
ver, 22, to the end. *, OR 


ND I, brethren, could n 

unto you as unto spiritual, bu 

as unto carnal, even as unto babes 
Christ. 2 I have fed you with milk 
and not with meat: for hitherto y 
were not able do bear it, neither ye 
now are ye able. 3 For ye are ye 
carnal: for whereas there is amon 
you envying, and strife, and divisions, 
are ye not carnal, and walk as men 
4 For while one saith; I am of Paul 
and another, I am of Apollos ; are y¢ 
not carnal ? 


id 


Here, I. Paul blames the Corinthians fo 
their weakness and nonproficiency. The 
who are sanctified are so only in part: ther 
is still room for growth and increase both i 
grace and knowledge, 2 Pet. iii.18. Tha 
who through divine grace are renewed to 
spiritual life may yet in many things 
defective. The apostle tells them he could 
speak to them as unto spiritual men, but ¢ 
unto carnal men, as to babes in Christ, v. | 
They were so far from forming their maxin 
and measures upon the ground of divin 
revelation, and entering into the spirit of 
gospel, that it was but too evident they wel 
much under the command of carnal and co 
rupt affections. They were still mere bab 
in Christ. ‘They had received some of f 
first principles of Christianity, but had n 
grown up to maturity of understanding - 
them, or of faith and holiness; and yet it 
plain, from several passages in this epist 
that the Corinthians were very proud of th 
wisdom and knowledge. Note, It is but 
common for persons of very moderate kno 
ledge and understanding to have a gr 
measure of self-conceit. ‘The apostle assig 
their little proficiency in the knowledg 
Christianity as a reason why he had comm 
nicated no more of the deep things of it 
them. They could not bear such food, # 
needed to be fed with milk, not with me 
v.2. Note, It is the duty of a faith 
minister of Christ to consult the capacities 
his hearers and teach them as they can b 
And yet it is natural for babes to grow 
men; and babes in Christ should endeay 
to grow in stature, and become men in Chi 
It is expected that their advances in kn 
ledge should be in proportion to their me 
and opportunities, and their time of p 
ing religion, that they may be able 
discourses on the mysteries of our 
and not always rest in plainthings. I 
reproach to the Corinthians that they hi 
long sat under the ministry of Paul and 
made no more improvement in 


wf 7, 
ok EE ase, bak 

do not endeavour to grow in 
aceand knowledge. 

lI. He blames them for their carnality, 
and mentions their contention and discord 
bout their ministers as evidence of it: Foryou 
are yet carnal; for whereas there are among 
you envyings, und strifes, and divisions, are 
rou not carnal, and walk as men? v.3. They 
ad mutual emulations, and quarrels, and 
tions among them, upon the account of 
‘heir ministers, while one said, I am of Paul ; 
cand another, I am of Apoilos, v.4. These 
were proofs of their being carnal, that fleshly 
-jnterests and affections too much swayed 
‘them. Note, Contentions and quarrels about 
ligion are sad evidences of remaining car- 
True religion makes men peaceable 
nd not contentious. Factious spirits act 
upon human principles, not upon principles 
of true religion ; they are guided by their own 
ide and passions, and not by the rules of 
aristianity: Do you not walk as men ? Note, 
‘is to be lamented that many who should 
‘walk as Christians, that is, above the com- 
on rate of men, do indeed walk as men, 
ve and act too much like other men. 


5 Who then is Paul, and who zs 
pollos, but ministers by whom ye 
lieved, even as the Lord gave to 
eryman? 6 Ihave planted, Apol- 
s watered; but God gave the in- 
ease. 7 So then neither is he that 
planteth any thing, neither he that 
atereth ; but God that giveth the 
crease. 8 Now he that planteth 
d he that watereth are one: and 
rery man shall receive his own re- 
ard according to his own labour. 
For we are labourers together with 
od: ye are God’s husbandry, ye are 
d’s buildmg. 10 According to 
e grace of God which is given unto 
as a wise master-builder, I have 
the foundation, and another 
ildeth thereon. But let every 
n take heed how he buildeth there- 


‘ere the apostle instructs them how to 
‘ture this humour, and rectify what was amiss 
ong them upon this head, 
. By reminding them that the ministers 
out whom they contended were but minis- 
:: Who then is Paul, and who is Apollos, but 
isters by whom you believed ? Even as the 
ord gave to every man, v.5. ‘They are but 
inisters, mere instruments used by the God 
fall grace. Some of the factious people in 
orinth seem to have made more of them, as 
‘they were lords of their faith, authors of 
religion. Note, We should take care 
to deify ministers, nor put them into the 
eofGod. Apostles were not the authors 


oo *? CHAR. THE) 


Mutual agreement of ministers. — 


of our faith and religion, though they were 
authorized and qualified to reveal and propa- 
gate it. They acted in this office as God 
gave to every man. Observe, All the gifts 
and powers that even apostles discovered and 
exerted in the work of the ministry were from 
God. They were intended to manifest their 
mission and doctrine to be divine. It was 
perfectly wrong, upon their account, to 
transfer that regard to the apostles which 
was solely to be paid to the divine authority 
by which they acted, and to God, from whom 
they had their authority. Paul had planted, 
and Apollos had watered, v.6. Both were 
useful, one for one purpose, the other for 
another. Note, God makes use of variety 
of instruments, and fits them to their several 
uses and intentions. Paul was fitted for 
planting work, and Apollos for watering 
work, but God gave the increase. Note, 
The success of the ministry must be derived 
from the divine blessing: Neither he that 
planteth is any thing, nor he that watereth, 
but God who giveth the increase, v.7. Even 
apostolical ministers are nothing of them- 
selves, can do nothing with efficacy and 
success unless God give the increase. Note, 
The best qualified and most faithful ministers 
have a just sense of their own insufficiency, 
and are very desirous that God should have 
all the glory of their success. Paul and 
Apollos are nothing at all in their own ac- 
count, but God is all in all. 

II. By representing to them the unanimity 
of Christ’s ministers: He that planteth and 
he that watereth are one (v. 8), employed by 
one Master, entrusted with the same revela- 
tion, busied in one work, and engaged in one 
design—in harmony with one another, how- 
ever they may be set in opposition to each 
other by factious party-makers. They have 
their different gifts from one and the same 
Spirit, for the very same purposes ; and they 
heartily carry on the same design. Planters 
and waterers are but fellow-labourers in the 
same work. Note, All the faithful ministers 
of Christ are one in the great business and 
intention of their ministry. They may have 
differences of sentiment in minor things; they 
may have their debates and contests; but 
they heartily concur in the great design of 
honouring God and saving souls, by pro- 
moting true Christianity in the world. All 
such may expect a glorious recompence of 
their fidelity, and in proportion to it: Every 
man shall receive his own reward, according to 
his own labour. Their business is one, but 
some may mind it more than others: their 
end or design is one, but some may pursue 
it more closely than others: their Master 
also is one, and yet this good and gracious 
Master may make a difference in the rewards 
he gives, according to the different service 
they do: Every one’s own work shall have its 
own reward. ‘Those that work hardest shall 
fare best. Those that are most faithful shall 
have the greatest reward; and glorious wcrk 


Pl Oe i be) ny ee ee | Ae a 
ae I ae De oe Pee x 
me DP yt ey N “a 


org he 


gs CFR ee ae 


ere? 


ik ee i om Se oe 
1 CORINTHIANS. . 
it is in which all faithful ministers are em-! proud of their gifts or, 


ployed. Theyare labourers with God, cnvepyoi’ qualified they are for 
—co-workers, fellow-labourers (v. 9), not | more success they have 


The spiritual foundation. 


indeed in the same order and degree, but 
in subordination to him, as instruments in 


his hand. They are engaged in his business. ; 


They are working together with God, in 
promoting the purposes of his glory, and 
the salvation of precious souls; and he 
who knows their work will take care they 
do not labour in vain. Men may neglect 
and yilify one minister while they cry up 
another, and have no reason for either: they 
may condemn when they should commend, 
and applaud what they should neglect and 
avoid; but the judgment of God is accord- 
ing to truth. He never rewards but upon 
just reason, and he ever rewards in propor- 
tion to the diligence and faithfulness of his 
servants. Note, Faithful ministers, when they 
are ill used by men, should encourage them- 
selves in God. And itis to God, the chief 
agent and director of the great work of the 
gospel, to whom those that labour with him 
should endeavour to approve themselves. 
They are always under his eye, employed in 
his husbandry and building; and therefore, to 
be sure, he will carefully look over them: 
“ You are God's husbandry, you are God's 
building ; and therefore are neither of Paul 
nor of Apollos; neither belong to one nor the 


_ other, but to God: they only plant and water 


you, but it is the divine blessing on his own 
husbandry that alone can make it yield fruit. 
You are not our husbandry, but God’s. We 
work under him, and with him, and for him. 
It is all for God that we have been doing 
among you You are God’s husbandry and 
building.” He had employed the former 
metaphor before, and now he goes on to the 
other of a building: According to the grace 
of God which is given unto me, as a wise 
master-builder, I have laid the founaation, and 
another buildeth thereon. Paul here calls 
himself a wise master-builder, a character 
doubly reflecting honour on him. It was ho- 
nourable to be a master-builder in the edifice 
of God; but it added to his character to bea 
wise one. Persons may be in an office for 
which they are not qualified, or not so tho- 
roughly qualified as this expression implies 
Paul was. But, though he gives himself 
such a character, it is not to gratify hie own 
pride, but to magnify divine grace. He wasa 
wise master-builder, but the grace of God 
made him such. Note, It is no crime ina 
Christian, but much to his commendation, to 
take notice of the good that is in him, to the 
praise of divine grace. Spiritual pride is 
abominable: it is making use of the greatest 
fayours of God to feed our own vanity, and 
make idols of ourselves. But to take notice 
of the favours of God to promote our gra- 
titude to him, and to speak of them to his 
honour (be they of what sort they will), isbut 
a proper expression of the duty and regard 
we owe him. Note, Ministers should not be 


| 
| 


| 
| 
| 


‘tion of divine revelation. — 


-*K 
T. 


ful should they be to'Godf 0 ] 
ing geodness: JI have laid the j 
and another buildeth thereon, As 
had said, I have planted, Apollos watered. 
was Paul that laid the foundation of a chur 
among them. He had begotten them thror 
the gospel, ch. iv. 15. Whatever imstruet 
they had besides, they had not many fathe 
He would derogate from none that had 
service among them, nor would he be robb 
of his own honour and respect. Note, Ba 
ful ministers may and ought to have a co 
cern for their own reputation. - Their usefal 
ness depends much upon it. But let eve 
man take heed how he buildeth thereon. — 
1s a proper caution; there may be very 
different building on a good/foundation. | 
easy to err here ; and great care should 
used, not only to lay asure and right fe 
tion, but to erect a regular building upon 
Nothing must be laid upon it but w hat 
foundation will bear, and what is of a pi 
with it. Gold and dirt must not be ming 
together. Note, Ministers of Christ sho 
take great care that they do not pu 
own fancies or false reasonings on the foun¢ 
at they prea 
should be the plain doctrine of their Mas 
or what is perfectly agreeable with it. 

11 For other foundation ‘if 
man lay than that is laid, whieh 
Jesus Christ. 12 Now if any n 
build upon this foundation gold, s 
ver, precious stones, wood, — 
stubble; 13 Eyery man’s work. 
be made manifest : for the day sl 
declare it, because it shall be revea 
by fire; and the fire shall try ey 
man’s work of what sort it is. 1] 
If any man’s work abide which 
hath built thereupon, he shall x 
a reward. 15 If any man’s wo 
shall be burned, he shall suffer lo: 
but he himself shall be saved; yet 
as by fire. 

Here the apostle informs us what fox 
tion he had laid at the bottom of all h 
labours among them—even Jesus Chr: 
chief corner-stone, Eph. ii. 20. U 
foundation all the faithful ministers 
build. Upon this rock all Christi 
their hopes. Those that build their he 
of heaven on any other foundation b 
upon the sand. Otherfoundation can 
lay besides whut is laid—even Jesus 
Note, The doctrine of our Saviour and 
mediation is the principal doctrine of CI 
tianity. It lies at the bottom, ar 
foundation, of all the rest. Leaye 
and you lay waste all our comforts, 


i 
i 
Ly 


LaA 


a 
Ss 
a 


me 
a i. 


‘ Phe By 
on for our hopes as sinners. It 
‘Christ only tha ‘is reconciling a 
nful world to himself, 2 Cor. v.19. But of 
those that hold the foundation, and embrace 
e general doctrme of Christ’s being the 
“mediator between God and man, there are 
two sorts :— 
I. Some build upon this foundation gold, 
wer, and precious stones (v. 12), namely, 
ose who receive and propagate the pure 
ths of the gospel, who hold nothing but 
© truth as it isin Jesus, and preach nothing 
Yhis is building well upon a good 
sundation, making all of apiece, when minis- 
ers not only depend upon Christ as the 
eat prophet of the church, and take him 
their guide and infallible teacher, but 
“receive and spread the doctrines he taught, 
in their purity, without any corrupt mixtures, 
vithout adding or diminishing. 
TI. Others build wood, hay, and stubble, 
| this foundation ; that is, though they 
here to the foundation, they depart from 
é mind of Christ in many particulars, sub- 
tute their own fancies and inventions in 
room of his doctrines and institutions, 
and build upon the good foundation what will 
ot abide the test when the day of trial shall 
ome, and the fire must make it manifest, 
wood, hay, and stubble, will not bear the 
41 by fire, but must be consumed in it. 
here is a time coming when a discovery 
be made of what men have built on this 
undation: Every man's work shall be made 
manifest, shall be laid open to view, to his own 
view and that of others. Some may, in the 
implicity of their hearts, build wood and 
bble on the good foundation, and know 
t, all the while, what they have been 
ing; but in the day of the Lord their own 
duct shall appear to them in its proper 
ht. Every man’s work shall be made 
anifest to himself, and made manifest to 
rs, both those that have been misled by 
m and those that have escaped his errors. 
Ww we may be mistaken in ourselves and 
hers; but there is a day coming that will 
ire all our mistakes, and show us ourselves, 
show us our actions in the true light, 
out covering or disguise: For the vay 
all declare it (that is, every man’s work), 
cause it shall be revealed by fire; and the 
e Shall try every man’s work, of what sort it 
v.13. ‘The day shall declare and make it 
fest, the last day, the great day of trial; 
ch. iv. 5. Though some understand it 
[the time when the Jewish nation was de- 
royed and their constitution thereby abo- 
shed, when the superst-ucture which judaiz- 
teachers would have raised on the Chris- 
foundation was manifested to be no 
fer than hay and stubble, that would not 
r the trial. The expression carries in it a 
l allusion to the refiner’s art, in which 
@ fire separates and distinguishes the dross 
the gold and silver ; as it alse will silver 
| gold and precious stones, that will en- 


P a 


ee ae, LS ee eo a ee ee 


= y. 


rk 


Bid aa The spiritual foundation. 
dure the fire, from wood and hay and stubble, 
that will be consumed in it. Note, There is 
.a day coming that will as nicely distinguish 
one man from another, and one man’s work 
from another’s, as the fire distinguishes gold 
from dross, or metal that will bear the fire 
from other materials that will be consumed 
init. In that day, 1. Some men’s works 
will abide the trial—will be found standard. 
It will appear that they not only held the 
foundation, but that they built regularly and 
well upon it—that they laid on proper ma- 
terials, and in due form and order. The 
foundation and the superstructure were all 
of a piece. The foundation-truths, and those 
that had a manifest connection with them, 
were taught together. It may not be so easy 
to discern this connection now, nor know 
what works will abide the trial then; but 
that day will make a full discovery. And 
such a builder shall not, eannot fail of a re- 
ward. He will have praise and honour in 
that day, and eternal recompence after it. 
Note, Fidelity in the ministers of Christ will 
meet with a full and ample reward in a | 
future life. Those who spread true and pure 
religion in all the branches of it, and whose 
work will abide in the great day, shall receive 
a reward. And, Lord, how great! how much 
exceeding their deserts! 2. There are others 
whose works shall be burnt (v. 15), whose cor- 
rupt opinions and doctrines, or vain inven- 
tions and usages in the worship of God, 
shall be discovered, disowned, and rejected, 
in that day—shall be first manifested to be 
corrupt, and then disapproved of God and 
rejected. Note, The great day will pluck off 
all disguises, and make things appear as 
they are: He’ whose work shall be burnt will 
sugfer loss. If he have built upon the night 
foundation wood and hay and stubble, he 
will suffer loss. His weakness and corrup-~ 
tion will be the lessening of his glory, though 
he may in the general have been an honest 
and an upright Christian. This part of his 
work will be lost, turning no way to his ad- 
vantage, though he himself may be saved. 
Observe, Those who hold the foundation of 
Christianity, though they build hay, wood, 
and stubble, upon it, may be sayed. ‘This 
may help to enlarge our charity. We should 
not reprobate men for their weakness; for 
nothing will damn men but wickedness. He 
shall be saved, yet so as by fire, saved out of 
the’ fire. He himself shall be snatched oui 
of that flame which will consume his work. 
This intimates that it will be difficult for those 
that corrupt and depraye Christianity to be 
aved. God will have no mercy on their 
works, though he may pluck them as brands 
out of the burning. On this passage of 
scripture the papists found theit doctrine of 
purgatory, which is certainly hay and stubble: 
3 doctrine never originally fetched from serip- 
ture, but invented in Warbarous ages, to feeé 
the avarice and ambition of the clergy, at the 
cost of those who would rather part with 


2 eee 
Re bag 


a= 


: 


Humility prescribed. 
their money than their lusts, for the salva- 
tion of their souls. It can have no counte- 
nance from this text, (1.) Because this is 
plainly meant of a figurative fire, not of a 
real one: for what real fire can consume re- 
ligious rites or doctrines? (2.) Because this 
fire is to try men’s works, of what sort they 
are; but purgatory-fire is not for trial, not 
to bring men’s actions to the test, but to 
punish for them. They are supposed to be 
venial sins, not satisfied for in this life, for 
which satisfaction must be made by suffering 
the fire of purgatory. (3.) Because this fire 
is to try every man’s works, those of Paul and 
Apollos, as well as those of others. Now, 
no papists will have the front-to say apostles 
must have passed through purgatory fires. 


16 Know ye not that ye are the 
temple of God, and that the Spirit 
of God dwelleth in you? 17 If 
any man defile the temple of God, 
him shall God destroy ; for the tem- 
ple of God is holy, which temple 
ye are. 

Here the apostle resumes his argument 
ind exhortation, founding it on his former 
allusion, You are God’s building, v. 9, and 
here, Know you not that you are the temple of 
God, and the Spirit of God dwelleth in you? 
If any man defile (corrupt and destroy) the 
temple of God, him shall God destroy (the 
same word is in the original in both clauses) ; 
for the temple of God is holy, which temple 
you are. It looks from other parts of the 
epistle, where the apostle argues to the very 
same purport (see ch. vi. 13—20), as if the 
false teachers among the Corinthians were 
not only loose livers, but taught licentious 
doctrines, and what was particularly fitted to 
the taste of this lewd city, on the head of 
fornication. Such doctrine was not to be 
reckoned among hay and stubble, whicu 
would be consumed while the person who 
laid them on the foundation escaped the 
burning ; for it tended to corrupt, to pollute, 
and destroy the church, which was a build- 
ing erected for God, and consecrated to him, 
and therefore should be kept pure and holy. 
Those who spread principles of this sort 
would provoke God to destroy them. Noite, 
Those who spread loose principles, that have 
a direct tendency to pollute the church of 
God, and render it unholy and unclean, are 
likely to bring destruction on themselves. 
It may be understood also as an argument 
against their discord and factious strifes, 
division being the way to destruction. But 
what I have been mentioning seems to be 
the proper meaning of the passage: Know 
you not that you.are the temple of God, and 
that the Spirit of God dwelleth in you? It 
may be understood of the church of Corinth 
collectively, or of every single believer among 
them; Christian churches are temples of 
God. He dweils among them by his Holy 


‘ 


1 CORINTHIANS, 


‘away from the truth and simplicity of # 


a a 


Spirit. . They are built t 
tion of God through the 
Every Christian is a living te 

living God. God dwelt in the Jew 
took possession of it, and resided in it, 
that glorious cloud that was the token of | 
presence with that people. So Christ byh 
Spirit dwells in all true believers. ‘Ti 
temple was devoted and consecrated to Ge 
and set apart from every common to a he 
use, to the immediate’ seryice of God. | 
all Christians are separated from con 
uses, and set apart for God and his s 
They are sacred to him—a very good arg 
ment this against all fleshly lusts, and a 
doctrines that give countenance to them. 
we are the temples of God, we must do 
thing that shall alienate ourselves from hin 
or corrupt and pollute ourselves, and thereb 
unfit ourselves for his use; and we mu 
hearken to no doctrine nor doctor that woul 
seduce us to any such practices. Not 
Christians are holy by profession, and show 
be pure and clean both in heart and convei 
sation. We should heartily abhor, and ¢ai 
fully avoid, what will defile God’s templ 
and prostitute what ought to be sacred to hin 


18 Let no man deceive himself. | 
any man among you seemeth to b 
wise in this world, let him become 
fool, that he may be wise. 19 F 
the wisdom of this world is foolish 
ness with God. For it is writer 
He taketh the wise in their own era 
tiness. 20 And again, The Lor 
knoweth the thoughts of the wis 
that they are vain. 

Here he prescribes humility, and a mode: 
opinion of themselves, for the remedy of th 
irregularities in the church of Corinth, th 


divisions and contests among them: “J 
no man deceive himself, v.18. Do not be le 


va 


gospel by pretenders to science and el 
quence, by a show of deep learning, or 
flourish of words, by rabbies, orators, ¢ 
philosophers.” Note, We are in great dang 
of deceiving ourselves when we have too hi 
an opinion of human wisdom and arts; pla 
and pure Christianity will be likely to | 
despised by those who can suit their do 
trines to the corrupt taste of their hearei 
and set them off with fine language, or suj 
port them with a show of deep and 

reasoning. But he who seems to be wis 
become a fool that he may be wise. Hen 
be sensible of his own ignorance, and } 
it; he must distrust his own understand 
and-not lean on it. To have a high opi 
of our own wisdom is but to flatter ourse 
and self-flattery is the very nex step to 
deceit. ‘The way to true wisdom is lo 
our opinion of our own ww a due leyel, and” 
be wiiling to be taught of God He muni 


d tho- 


- own knowledge and powers will submit to 
better information; such a person may be 
informed and improved by revelation: but 
_ the proud man, conceited of his own wisdom 
band understanding, will undertake to correct 
even divine wisdom itself, and prefer his own 
_ shallow reasonings to the revelations of in- 
fallible truth and wisdom. Note, We must 
abase ourselves before God if we would be 
_ either truly wise or good: For the wisdom of 
_ this world is foolishness with God, v. 19. 
_-The wisdom which worldly men esteem (po- 
licy, philosophy, oratory) is foolishness with 
God. It is so in a way of comparison with 
his wisdom. He chargeth his angels with 
» folly (Job iv. 18), and much more the wisest 
_ among the children of men. His understand- 
"ing is infinite, Ps. cxlvii.5. There can be no 
“more comparison between his wisdom and 
ours than between his power and being and 
ours. There is no common measure by 
which to compare finite and infinite. And 
much more is the wisdom of man foolishness 
with God when set in competition with his. 
How justly does he despise, how easily can 
the baffle and confound it! He taketh the 
wise in their own craftiness (Job v. 13), he 
catches them in their own nets, and entangles 
them in their own snares: he turns their most 
studied, plausible, and promising schemes 
| against themselves, and ruins them by their 
own contrivance. Nay, de knows the thoughts 
of the wise, that they are vain (v. 20), that 
| they are vanity, Ps. xciv. 11. Note, God 
has a perfect knowledge of the thoughts of 
| men, the deepest thoughts of the wisest men, 
| their most secret counsels and purposes: 
| nothing is hidden from him, but all things 
are naked and bare before him, Heb. iy. 13. 
nd he knows them to be vanity. The 
aghts of the wisest men in the worl] 
a great mixture of vanity, of weakness 
ad folly, in them; and before God their 
| wisest and best thoughts are very vanity, 
ompared, I mean, with his thoughts of 
things. - And should not all this teach us 
esty, diffidence in ourselves, and a defer- 
to the wisdom of God, make us thank- 
1 for his revelations, and willing to be 
ht of God, and not be led away by 
lous pretences to human wisdom and 
, from the simplicity of Christ, or a re- 
to his- heavenly doctrine? Note, He 
would be wise indeed must learn of God, 
d not set his own wisdom up in competi- 
n with God’s. 
21 Therefore let no man glory in 
en. For all things are your's; 22' 


tether Paul, or Apollos, or Cephas, ) 


CHAP. Hl. 


wis 4 


Against overvaluing teachers, 


or the world, or life, or death, or 
things present, or things to come; all 
are yours; 23 And yeare Christ’s: 
and Christ is God’s. 

Here the apostle founds an exhortation 
against over-valuing their teachers on what 
he had just said, and on the consideration 
that they had an equal interest in all their 
ministers: Therefore let no man glory in men 
(v. 21)—forget that their ministers are men, 
or pay that deference to them that is due 
only to God, set them at the head of parties, 
have them in immoderate esteem and admira- 
tion, and servilely and implicitly follow their 
directions and submit to their dictates, and 
especially in contradiction to God and the 
truths taught by his Holy Spirit. Mankind 
are very apt to make the mercies of God 
cross their intentions. The ministry is a 
very useful and very gracious institution, 
and faithful ministers are a great blessing to 
any people; yet the folly and weakness of 
people may do much mischief by what is in 
itself a blessing. They may fall into factions, 
side with particular ministers, and set them 
at their head, glory in their leaders, and be 
carried by them they know not whither. 
The only way to avoid this mischief is to 
have a modest opinion of ourselves, a due 
sense of the common weakness of human 
understanding, and an entire deference to the 
wisdom of God speaking in his word. Mi- 
nisters are not to be set up in competition 
with one another. All faithful ministers are 
serving one Lord and pursuing one purpose. 
They were appointed of Christ, for the 
common benefit of the church: ‘ Paul, and 
Apollos, and Cephas, are all yours. One 
isnot to be set up against another, but all 
are to be valued and used for your own 
spiritual benefit.” Upon this occasion also 
he gives in an inventory of the church’s 
possessions, the spiritual riches of a true 
believer: ‘“‘ All is yours—ministers of all 
ranks, ordinary and extraordinary. Nay, 
the world itself is yours.” Not that saints 
are proprietors of the world, but it stands 
for their sake, they have as much of it as 
Infinite Wisdom sees tc be fit for them, and 
they have all they have with the divine 
blessing. “‘ Life is yours, that you may 
have season and opportunity to prepare for 
the life of heaven; and death is yours, that 
you may go to the possession of it. It is the 
kind messenger that will fetch you to your 
Father’s house. Things present are yours, 
for your support on the road ; things to come 


are yours, to enrich and regale you for ever 


at your journey’s end.” Note, If we belong 
to Christ, and are true to him, all good 
belongs to us, and is sure to us. All is 
ours, time and eternity, earth and heaven, 
life and death. We shall want no good thing, 
Ps. lxxxiv. 11. But it must be remembered, 
at the same time, that we are Christ’s, the 
subjects of his kingiom, his property. He 


. The stewartiship of the apostles. 


if we would have all things minister to our 
advantage. All things are ours, upon no 
other ground than our being Christ’s. Out of 
him we are without just title ur claim to any 
thing that is good. Note Those that would 
be safe for time, and happy to eternity, must 
be Christ’s. And Christ is God’s. He is 
the Christ of God, anointed of God, and 
commissioned by him, to bear the office of 
a Mediator, and to act therein for the pur- 
poses of his glory. Note, All things are the 
believer’s, that Christ might have honour in 
his great undertaking, and God in all might 
have the glory. God in Christ reconciling 
a sinful world to himself, and shedding abroad 
the riches of his grace on a réconciled world, 
is the sum and substance of the gospel. 
CHAP IV. 


In this chapter the apostle, I. Directs them how to account of him 
and his fellow-ministers, and therein, tacitly at least, reproves 
them for their unworthy carriage towards him, ver.1—6. II. He 
cautions them against pride and self-elation, and hints at the 
many temptations they had to conceive too highly of themselves, 
and despise him and other apostles, because of the great diversity 
in their circumstances and condition, ver. 7—13. JI. He chal- 
lenges their regard to him as their father in Christ, ver. 14—16. 
IV. He tells them of his having sent Timothy to them, and of his 
own purpose to come to them shortly, however some among them 
had pleased themselves, and grown vain, upon the quite contrary 
expectation, ver. 17, to the end, 


ET a man so account of us, as of 
the ministers of Christ, and 
stewards of the mysteries of God. 
2 Moreover it is required in stewards, 
that a man be found faithful. 3 But 
with me it is a very small thing that 
I should be judged of you, or of 
man’s judgment: yea, I judge not 
mine own self. 4 For I know no- 
thing by myself; yet am I not hereby 
justified: but he that judgeth me is 
the Lord. 5 Therefore judge nothing 
before the time, until the Lord come, 
who both will bring to light the. hid- 
den things of darkness, and will make 
manifest the counsels of the hearts : 
and then shall every man have praise 
of God. 6 And these things, bre- 
thren, I have in a figure transferred to 
myself and to Apollos for your sakes ; 
that ye might learn in us not to think 
of men above that which is written, 
that no one of you be puffed up for 
one against another. 

Here, I. Theapostle challenges the respect 
due to him on account of his character and 
office, in which many among them had at 
least very much failed: Let a man so account 
of us as of the ministers of Christ, and stewards 
of the mysteries of God (v. 1), though possibly 
others might have vaiued them too highly, 
by setting him up as the head of a party, 
and professing to be his disciples. In our 


CR eh cae th et ae " 
- ; ed h Ke? : me 
i CORINTHIANS. 


is Lord over us, and we must own his do-/| opinion of ministers, 
minion, and cheerfully submit to his com-| ; 0 
mand and yield themselves to his pleasure,| Apostles themselves were, 1. 


things, we shouid bee oid tA 


r, os 


valued, for they were ministers, not mas 
stewards, not lords. They were ‘serva 2 
Christ, and no more, though they we 
vants of the highest rank, that had the ca 
of his household, that were to provide fo 
for the rest, and appoint and direct the 
work. Note, It is a very great abuse 
their power, and highly inal in comm 
ministers, to lord it over their fellow-servant 
and challenge authority over their faith 
practice. Foreven apostles were but se 
of Christ, employed in his work, and sent « 
his errand, and dispensers of the: ¢ 
God, or those truths which had been hidd 
from the world in ages and generations pas 
They had no authority to propagate 
own fancies, but to spread Christian faitl 
2. Apostles were not to be undervalued ; fol 
though they were ministers, they were n 
nisters of Christ. The character and di 
of their Master put an honour on. 
Though they are but stewards, they are n 
stewards of the common things of the worl 
but of divine mysteries. ‘They had a gre 
trust, and for that reason had an honourab 
office. They were stewards of God’s hous 
hold, high-stewards in his kingdom of grae 
They did not set up for masters, but they ¢ 
served respect and esteem in this honoural 
service. Especially, f 
IJ. When they did their. duty in it, 
approved themselves faithful: It is 
in stewards that a man be found 
(v. 2), trustworthy. The stewards in’ 
family must appoint what he hath appoii 
They must not set their fellow-se 
work for themselves. They must not 
any thing from them without their M 
warrant. They must not feed them w 
chaff of their own inventions, instead of t 
wholesome food of Christian doctrine ¢ 
truth. They must teach what he hath a 
manded, and not the doctrines and comma 
ments of men. They must be true to- 
interest of their Lord, and consult his hon 
Note, The ministers of Christ should mak 
their hearty and continual endeav 0 
prove themselves trustworthy; and y 
they have the testimony of a good conscien 
and the approbation of their Master, | 
must slight the opinions and censures 
their fellow-servants : But with me, saith 
apostle, it is a small thing that I shoul 
judged of you, or of man’s judgment, 
Indeed, reputation and esteem among 1 
are a good step towards usefulness im 
ministry; and Paul’s whole argument up 
this head shows he had a just concern fc 
own reputation. But he that would mak 
his chief endeavour to please men wo 
hardly approve himself a faithful se ' 
Christ, Gal. i. 10. He that would be fait 
to Christ must despise the 'censures of 3 
for his sake. He must look upon at g 


an 


D.£ M Vere C 
‘little thing Gf leaden pais him) 
Shins rm of ‘hey may 


F so ce 

pe i je is it hams faithful ministers that 

they have a more just and candid judge than 

their fellow-seryants; one who knows and 

_ pities their imperfections, though he has 

“none of his own. It is better to fall into the 

hands of God than into the hands of men, 

28am xxiv. 14. The best of men are too 

to iudge rashly, and harshly, and un- 

Stl ; but his judgment is always according 

to truth. It is a comfort that men are not to 

be our final judges. Nay, we are not thus to 

judge ourselves: ‘‘ Yea, I judge not myself. 

For though I know nothing by-myself, cannot 

charge myself with unfaithfulness, yet am I 

_ not thereby justified, this will not clear me of 

“the charge; but he that judgeth me is the 

Lord. lt is his judgment that must deter- 

nine me. By his sentence I must abide. 

ch I am as he shall find and judge me to 

Note, It is not judging well of our- 

ves, justifying ourselves, that will prove 

us safe and happy. Nothing will do this but 

he acceptance and approbation of our sove- 

teign Judge. Not he that commendeth him- 

elf is approved, but he whom the Lord com- 
eth, 2 Cor. x. 18. 

“IL The apostle takes occasion hence to 

ution the Corinthians against censorious- 

s—the forward and severe judging of 

ers: Therefore judge nothing before the 

ime, until the Lord come, v. 5. It is judging 

uu tof season, and judging at an adventure. 

is not to be understood of judging by 

sons in authority, within the verge of 

ir office, nor of private judging concern- 

facts that are notorious ; but of judging 

sons’ future state, or the secret springs 

d principles of their actions, or about facts 

ubtful in themselves. To judge in these 

, and give decisive sentence, is to as- 

the seat of God and challenge his pre- 

tive. Note, How bold a sinner is the 

d and severe censurer! How ill-timed 

arrogant are his censures! But there is 

e who will judge the censurer, and those 

censures, without prejudice, passion, or 

ality. And there is a time coming when 

cannot fail of judging aright concerning 

selves and others, by following his judg- 

This should make them now cautious 

dging others, and careful in judging 

selves. There is a time coming when 

Lord will bring to light the hidden things 


earts—deeds of darkness that are now 
in. secret, | and all the secret inclinations, 
es, and intentions, of the hidden man 
Note, There is a day coming 
will dispel the darkness and lay open 
ace of the deep, will fetch men’s secret 
ito id aa day and discover the secrets 
: The day shall declare it. | 


darkness, and make manifest the counsels of gann 


0 “ ae is Nasir 


‘The stewardship of the apostles, 


The Judge will bring these things to light. 
The Lord Jesus Christ will manifest thr 
counsels of the heart, of all hearts. Note, 
;| The Lord Jesus Christ must have the know- 
ledge of the counsels of the heart, else he 
could not make them manifest. This is a 
divine prerogative (Jer. xvii. 10), and yet itis 
what our Saviour challenges to himself in a 
very peculiar manner (Rev. 1. 23): All the 
churches shall know that I am HE who 
searcheth the reins and hearts, and I will give 
to every one of you according to your works. 
Note, We should be very careful how we 
censure others, when we have to do with a 
Judge from whom we cannot conceal our- 
selves. Others do not lie open to our notice, 
but we lie all open to his: and, when he shall 
come to judge, every man shall have praise of 
God. Every man, that is, every one qualified 
for it, every one who has done well. Though 
none of God’s servants can deserve any thing 
from him, though there be much that is 
blamable even in their best services, yet 
shall their fidelity be commended and — 
crowned by him; and should they be con- 
demned, reproached, or vilified, by their fel- 
low-seryants, he will roll away all such unjust 
censures and reproaches, and show them in 
their own amiable light. Note, Christians 
may well be patient under unjust censures, 
when they know such a day as this is coming, 
especially when they have their consciences 
testifying to their integrity. But how fearful 
should they be of loading any with re- 
proaches now whom their common Judge 
shall hereafter commend. 

IV. The apostle here lets us into the rea- 
son why he had used his own name and that 
of Apollos in this discourse of his. He had — 
done it in a@ figure, and he had done it for 
their sakes. He chose rather to mention his 
own name, and the name of a faithful fellow- 
labourer, than the names of any heads of 
factions among them, that hereby he might 
avoid what would provoke, and so procure 
for his advice the greater regard. Note, 
Ministers should use prudence in their 
advices and admonitions, but especially in 
their reproofs, lest they lose their end. The 
advice the apostle would by this means in- 
culcate was that they might learn not to think 
of men above what is written (above what he 
had been writing), nor be puffed up for one 
against another (v. 6). Apostles were not to be 
esteemed other than planters or waterers in 
God’s husbandry, master-builders in his 
building, stewards of his mysteries, and ser- 
vants of Christ. And common ministers 
ot bear these characters in the same 
sense that apostles did. Note, We must be 
very careful not to transfer the honour and 
authority of the Master to his servant. We 
must call no man Master on earth ; one is our 
Master, even Christ, Matt. xxiii. 8,10. We 
must not think of them above what is writ- 
ten. Note, The word of God is the best 
rule by which to judge concerning men. 

M 


aS 
r 


Syeeser 
ee r 


a‘ 
Caution against censoriousness. 
And again, judging rightly concerning men, 
and not judging more highly of them than is 
fit, is one way to prevent quarrels and con- 
tentions in the churches. Pride commonly 
lies at the bottom of these quarrels. Self- 
conceit contributes very muck to our immo- 
derate esteem of our teachers, as well as our- 
selves. Our commendation of our own taste 
and judgment commonly goes along with our 
unreasonable applause, and always with a 
factious adherence to one teacher, in opposi- 
tion to others that may be equally faithful 
and well qualified. But to think modestly 
of ourselves, and not above what is written 
of our teachers, is the most effectual means 
to prevent quarrels and contests, sidings and 
parties, in the church. We shall not be 
puffed up for one against another if we re- 
member that they are all instruments em- 
ployed by God in his husbandry and build- 
ing, and endowed by him with their various 
talents and qualifications. 


7 For who maketh thee to differ 
from another?’ and what hast thou 
that thou didst not receive? now if 
thou didst receive 7#, why dost thou 
glory, as if thou hadst not received 
at? 8 Now ye are full, now ye are 
rich, ye have reigned as kings without 
us: and I would to God ye did reign, 
that we also might reign with you. 
9 For I think that God hath set forth 
us the apostles last, as it were ap- 
pointed to death: for we are made a 
spectacle unto the world, and to 
angels, and to men. 10 We are 
fools for Christ’s sake, but ye are 
wise in Christ ; we are weak, but ye 
are strong; ye are honourable, but 
we are despised. 11 Even unto this 
present hour we both hunger, and 
thirst, and are naked, and are buffet- 
ec, and have no certain dwelling- 
place; 12 And labour, working with 
our own hands: being reviled, we 
bless: being persecuted, we suffer it : 
13 Being defamed, we intreat: we 
are made as the filth of the world, and 
are the ofiscouring of all things unto 
this day. 

Here the apostle improves the foregoing 
hint to a caution against pride and self- 
conceit, and sets forth the temptations the 
Corinthians had to despise him, from the dif- 
ference of their circumstances. 

J. He cautions them against pride and 
self-conceit by this consideration, that all the 
distinction made among them was owing 
to God: Who maketh thee to differ? And 
what hast tho: that thou didst not receive ? 


) CORINTHIANS. — > 


v.7. Here the apostle 
to the ministers who set the 
head of these — and did b 
encourage and abet the e in th 
What had they to pert when all 
peculiar gifts were from God? 
received them, and could not glory in the 
as their own, without wronging God. 4 
the time when they reflected on them to fee 
their vanity, they should have considered 
them as so many debts and obligations t 
divine bounty and grace. But it may br 
taken as a general maxim: We have no rea 
son to be proud of our attainments, enjoy. 
ments, or performances ; all that we have, ¢ 
are, or do, that is good, is owing to the fre 
and rich grace of God. Boasting is for ever 
excluded. There is nothing we have that w 
can properly call our own: all is receive 
from God. It is foolish in us therefore, z 
injurious to him, to boast of it ; those wh 
receive all should be proud of nothing, Ps 
cxv. 1. Beggars and dependents may glory 
in their supports ; but to glory in themselye 
is to be proud at once of meanness, imp¢ 
tence, and want. Note, Due attention ‘te 
our obligations to divine grace would ¢ 
us of arrogance and self-conceit. “~s 
II. He presses the duty of humility upot 
them by a very smart irony, or at least 
proves them for their pride and self-conceit 
“You are full, you are rich, you 
reigned as kinys without us. You tb 
not only a_ sufficiency, but an affuenc 
of spiritual gifts; nay, you can make the 
the matter of your glory without us, that i 
in my absence, and without having any ne 
of me.” There is a very elegant gradati 
from sufficiency to wealth, and thence 1 
royalty, to intimate how much the Corinth 
ans were elated by the abundance of # 
wisdom and spiritual gifts, which 
humour that prevailed among them whi 
the apostle was away from them, and mat 
them forget what an interest he had in 
See how apt pride is to overrate be 
and overlook the benefactor, to swell 
its possessions and forget from whom 
come; nay, it is apt to behold them in 
magnifying-glass: ‘* You have reigned ¢ 
kings,” says the apostle, “that is, in yot 
own conceit; and I would to God you ¢ 
reign, that we also might reign with you. 
wish you had as much of the true glory 
Christian church upon you as you a 
to yourselves. I should come in then for 
share of the honour: J sheuld reign with yo 
1 should not be overiooked by you as no\ 
am, but valued and regarded as a mini 
Christ, and a very useful instrument ar 
you.” Note, Those do not commonly kno} 
themselves best who think best of themsels 
who have the highest opinion of themse 
The Corinthians might have reigned, and th 
apostle with. them, if they had not be 
blown up with an imaginary royalty. Note, 
Pride is a great prejudice to our imp ov : 
r 


al 


is” actanelt from growing wiser 
better whos dhinles himself at the height; 
not only full, but rich, nay, a king. 

III. He comes to set forth his own cir- 
~ cumstances and those of the other apostles, 
and compares them with theirs. 1. To set 
forth the case of the apostles: For I think it 
_ hath pleased God to set forth us the apostles 
_ last, as it were appointed to death. For we 
are made a spectacle to the world, and to an- 

geis, and to men. Pauland his fellow-apos- | } 
ee were exposed to great hardships. Never 
were any men in this world so hunted and 
_ worried. They carried their lives in their 
hands: God hath set forth us the apostles 
last, as it were appointed to death, v.9. An 
" allusion i is made to some of the bloody spec- 
tacles in the Roman amphitheatres, where 
"men were exposed to fight with wild beasts, 
or to cut one another to pieces, to make di- 
version for the populace, where the victor 
cid not escape with his life, though he should 
estroy his adversary, but was only reserved 
‘ oranother combat, and must be devoured 
or cut in pieces at last; so that such 
wretched criminals (for they were ordinarily 
2ondemned persons that were thus exposed) 
‘might very properly be called éxi@avdarior— 
_ persons devoted or appointed to death. They 
are said to be set forth last, because the 
meridian gladiators, those who combated one 
‘another in the after-part of the day, were 
‘Most exposed, being obliged to fight naked; 
9 that (as Seneca says, epist. 7) this was 
pe EP sfoct butchery, and those exposed to beasts 
in the morning were treated mercifully in 
‘comparison with these. The general mean- 
"ing is that the apostles were exposed to con- 
tin nual danger of death, and that of the worst 
kinds, in the faithful discharge of their office. 
, God had set them forth, brought them into 
view, as the Roman emperors brought their 
| combatants into the arena, the place of show, 
| th hough not for the same purposes. They 
it to please the populace, and humour 
own vanity, and sometimes a much 
orse principle. The apostles were shown 
manifest the power of divine grace, to 
_ confirm the truth of their mission and doc- 
rine, and to propagate religion in the world. 
hese were ends worthy of God—noble views, 
: to animate them to the combat. But they 
had like difficulties to encounter, and were 
a manner as much exposed as these 
able Roman criminals. Note, The office 
an apostle was, as an honourable, so a 
hard and hazardous one: “ For we are 
‘made a spectacle to the world, and to angels, 
| and to men,v,9. A show. We are brought 
into the theatre, brought out to igs public 
sw of the world. Angels and men are 
itnesses to our persecutions, sufferings, 
ence, and magnanimity. They all see 


how we suffer; how great and im- 
lent are our dangers, and how bravely 
encounter them; how sharp our suffer- 


- 
é ‘ 
ne 
+ 


CHAP. IV. 


“24 © Ss 


7 ee 


Distressed condition of the apostles. 


ings, and how patiently we endure them, by 
the power of divine grace and our jan 
principles. Ours is hard work, but honour- 
able ; it is hazardous, but glorious. God wil 
have honour from us, religion will be credited 
by us. The world cannot but see and won- 
der at our undaunted resolution, our invin- 
cible patience and constancy.”” And how 
contentedly could they be exposed, both to 
sufferings and scorn, for the honour of their 
Master! Note, The faithful ministers and 
disciples of Christ should contentedly un- 
dergo any thing for his sake and honour. 
2. He compares his own case with that of the 
Corinthians: “We are focls for Christ’s sake, 
but you are wise in Christ ; we are weak, but 
you are strong ; you are honourable, but we 
are despised, v.10. Weare fools for Christ’s 
sake ; such in common account, and we are 
well content to be so accounted. We can 
pass for fools in the world, and be despised 
as such, so that the wisdom of God and the 
honour of the gospel may by this means be 
secured and displayed.” Note, Faithful mi- 
nisters can bear being despised, so that the 
wisdom of God and the power of his grace be 
thereby displayed. “ But you are wise in 
Christ. You have the fame of being wise and 
learned Christians, and you do not a little 
value yourselves upon it. We are under dis- 
grace for delivering the plain truths of the 
gospel, and inas plain a manner: you are in 
reputation for your eloquence and human 
wisdom, which among many make you pass 
for wise men in Christ. We are weak, but 
you are strong. We are suffering for Christ's 
sake” (so being weak plainly signifies, 2 Cor. 
xii. 10), “‘ when you are in easy and flourish- 
ing circumstances.” Note, All Christians are 
not alike exposed. Some suffer greater hard- 
ships than others who are yet engaged in the 
same warfare. The standard-bearers in an 
army are most struck at. So ministers ina 
time of persecution are commonly the first 
and greatest sufferers. Or else, “‘ We pass 
upon the world for persons of but mean en- 
dowments, mere striplings in Christianity ; 
but you look upon yourselves, and are looked 
upon by others, as men, as those of amuchmore 
advanced growth and confirmed strength.” 
Note, Those are not always the greatest pro- 
ficients in Christianity who think thus of 
themselves, or pass for such upon others. It 
is but too easy and common for self-love to 
commit such a mistake. The Corinthians 
may think themselves, and be esteemed by 
others, as wiser and stronger men in Christ 
than the apostles themselves. But O! how 
oss is the mistake! 

IV. He enters into some particularities of 
their sufferings: Even to this present hour ; 
that is, after all the service we have been 
doing among you and other churches, we 


we suffer for our fidelity to Christ,| hunger and thirst, and are naked, and are 


buffeted, and have no certain dwelling- _place, 
and labour, working with our own hands, v. ii, 
12. Nay, they were made as the filth of the 


Ie ed ee ge 


Paul’s tenderness and affection. 


world, and the off-scouring of all things, v.13. 
They were forced to labour with their own 
hands to get subsistence, and had so much, 
and so much greater, business to mind, that 
they could not attend enough to this, to get 
a comfortable livelihood, but were exposed to 
hunger, thirst, and nakedness—many times 
wanted meat, and drink, and clothes. ‘They 
were driven about the world, without having 
any fixed abode, any stated habitation. Poor 
circumstances indeed, for the prime ministers 
of our Saviour’s kingdom to have no house 
nor home, and to be destitute of food and 
raiment! But yet no poorer than his who 
had not where to lay his head, Luke ix. 58. 
But O glorious charity and devotion, that 
would carry them through all these hard- 
ships! How ardently did they love God, how 
momently did they thirst for the salvation 
of souls! Theirs was voluntary, it was 
pleasing poverty. They thought they had a 
rich amends for all the outward good things 
they wanted, if they might but serve Christ 
and save souls. Nay, though they were made 
the filth of the world, and the off-seouring of 
all things. They were treated as men not 
fit to live, repteafdppara. It is reasonably 
thought by the critics that an allusion is here 
made to a common custom of many heathen 
nations, to offer men in sacrifice in a time of 
pestilence, or other like grievous calamity. 
These were ordinarily the vilest of men, per- 
sons of the lowest rank and worst character. 
Thus, in the first ages; Christians were 
counted the source of all public calamities, 
and were sacrificed to the people’s rage, if 
not to appease their angry deities. And 
apostles could not meet with better usage. 
They suffered in their persons and characters 
as the very worst and vilest men, as the most 
proper to make such a sacrifice: or else as 
the very dirt of the world, that was to be 
swept away: nay, as the off-scowring of ail 
things, the dross, the filings of all things. 
They were the common-sewer into which all 
the reproaches of the world were to be poured. 
To be the off-scouring of any thing is bad, 
but what is it to be the off-scouring of all 
things! How much did the apostles resemble 
their Master, and fill up that which was behind 
of his -yetticane: Sor his body’s sake, which is 
the church ! Col. i. 24. They suffered for him, 
and they suffered after his example. Thus 
poor and despised was he in his life and mi- 
nistry. And every one who would be faithful 
in Christ Jesus must prepare for the same 
poverty and contempt. Note, Those may be 
very dear to God, and honourable in his es- 
teem, whom men may think unworthy to live, 
and use and scorn as the very dirt and refuse 
of the world. God seeth not as man seeth, 
1 Sam. xvi. 7. 

V. We have here the apostles’ behaviour 
under all; and the return they made for this 
mal-treatment: Being reviled, we bless ; being 
persecuted, we suffer it ; being defamed, we 
entreat, v.12, b They returned blessings 


1 CORINTHIANS. 


for reproaches, and en whl ies ar an 
hortations for the rudest 
famation, and were patient un¢ 
persecutions. Note, The disciples: 
and especially his ministers, should ho 
their integrity, and keep a good consci 
whatever opposition or hardships th 
with from the world. Whatever they sui 
from men, theymust follow the exam example an id 
fulfil the will and precepts, of th 0 
They must be content, with him and for him, 
to be despised and abused, 

14 I write not these things t 
shame you, but as my beloved sons | 
warn you. 15 For though ye hay 
ten thousand instructors in Christ, ye 
have ye not many fathers: for in 
Christ Jesus I have begotten you 
through the gospel. 16 Wherefore 


I beseech you, be ye followers of me. 


Here Paul challenges their regard to hit 
as their father. He tells them, 1. That t 
he had written was not for their reproach, 
but admonition; not with the gall of a 
enemy, but the bowels of a father (v. 14): :J 
write not to shame you, but as my beloved 
children I warn you. Note, In reproving for 
sin, we should have a tender regard to oe 
reputation, as well as the reformation, of the 
sioner. We should aim to distinguish be- 
tween them and their sins, and take care m 
to discover any spite against them ourselves, 
nor expose them to contémpt and reproach 
in the world. Reproofs that expose con 
monly do but exasperate, when those th 
kindly and affectionately warn are like 
reform. When the ions of a é 
mingle with the admonitions of a ministi 
it is to be hoped that they may at once n 
and mend; but to lash like an enemy or € 
cutioner will provoke and render obsti 
To expose to open shame is but the 
render shameless. 2. He shows them 
what foundation he claimed paternal rel: 
to them, and called them his sons. i 
might have other pedagogues or instruct 
but he was their father ; for in Christ J 
he had begotten them by the gospel, o 
They were made Christians by his ministr 
He had laid the foundation of a church 
them. Others could only build u 
Whatever other teachers they had,” 
their spiritual father. He first. she th 
off from pagan idolatry to the fai th 
gospel and the worship of the true and liv 
God. .He was the instrument of t nev 
birth, and therefore claimed the relation of 
father to them, and felt the bowels of a 
towards them. Note, There comme 
and always ought to be, an endeared 2 
between faithful ministers and ‘those 
beget in Christ Jesus through the ¢ 
They should love like parents and ch 
3. We have here the special advice h 
on them: Wherefore I beseech you be u 


faecoreate 


of ‘This he elsewhere ex- 
; and limits. (ch. xi. 1: 


_“* Be you fol- 
s of me, as Taiso of Christ. Follow 
e as far as I follow t. Come up as 
close as you can to my example in those in- 
_ stances wherein I endeavour to copy after his 
pattern. Be my disciples, as far as I mani- 
: Pest myself to be a faithful minister and dis- 
ciple of Christ, and no further. I would not 
have ip be my disciples, but his. But I 
hope I haye approved myself a faithful 
steward of the mysteries of Christ, and a 
- faithful servant of my master Christ ; ; so far 
ow me, and tread in my steps.” Note, 
“Ministers should so live that their people 
_ may take pattern from them, and live after 
their copy. They should guide them by their 
_ lives as well as their lips, go before them in 
the way to heaven, and not content them- 
' selves with pointing it out. Note, As minis- 
_ ters are to set a pattern, others must take it. 
_ They should follow them as far as they are 
Rectified that they follow Christ in faith and 
_ practice. 
_ 17 For this cause have I sent unto 
-you Timotheus, who is my beloved 
"son, and faithful in the Lord, who 
shall bring you into remembrance of 
“my ways which be in Christ, as I 
teach every where in every church. 
18 Now some are puffed up, as though 
“I would not come to you. 19 Butl 
will come to you shortly, if the Lord 
will, and will know, not the speech of 
them which are puffed up, but the 
power. 20 For the kingdom of God 
not in word, but in power. 21 
What will ye? shall I come unto you 
V a rod, or m love, and in the 
Spirit of meekness ? 
Here, 1. He tells them of his having sent 
Here, I. He tells them of his having 
othy to them, fo bring them into remem- 
ce of his ways in Christ, as he taught 
wery where in every church (v. 17)—to remind 
“a em of his ways in Christ, to refresh their 
nery as to his preaching and practice, 
he taught, and how he lived among 
Note, Those who have had ever so 
d teaching are apt to forget, and need to 
e their memories refreshed. The same 
h, taught ever agai, if it give no new 
t, may make new and quicker impression. 
le sie lets them know that his teaching was 
same where, and in every church. 
He e had not one doctrine for one place and 
zople, and another for another. He kept 
e to his instructions. What he re- 
ed of the Lord, that he delivered, ch. xi. 
~ This was the gospel revelation, which 
} the equal concern of all men, and did 
“vary from itself. He therefore taught 
he same things in every church, and lived 
after the same manner in all times and places. 


, 


HAP. 5 


Paul's affection and authority: 


Note, The truth of Christ is one and invari- 
able. What one apostle taught every one 
taught. ” What one apostle taught at one time 
and in one place. he taught at all times and 
in all places Christians may mistake and 
differ in their apprehensions, but Christ and 
Christian truth are the same yesterday, to- 
day, and for ever, Heb. xiii. 8. To render 
their regard to Timothy the greater, he gives 
them his character. He was his beloved son, 
a spiritual child of his, as well as themselves. 
Note, Spiritual brotherhood should engage 
affection as well as what is common and 
natural. The children of one father should 
have one heart. But he adds, “ He ts faith- 
ful in the Lord—trastworthy, as one that 
feared the Lord. He will be faithful im the 
particular office he has now received of the 
Lord, the particular errand on which he 
comes ; not only from me, but from Christ. 
He knows what I have taught, and what my 
conversation has been in all places, and, you 
may depend upon it, he will make a faithful 
report.” Note, It isa great commendation 
of any minister that he is faithful in the Lord, 
faithful to his soul, to his light, to his trust 
from God ; this must go a great way in pro- 
curing regard to his message with those that 
fear God. 

II. He rebukes the vanity of those who 
imagined he would not come to them, by 
letting them know this was his purpose, 
though he had sent Timothy : “J will come 
to you shortly, though some of you are so 
vain as to think I will not.” But he adds, 
if the Lord will. Itseems, as to the common 
events of life, apostles knew no more than 
other men, nor were they in these points 
under inspiration. For, had the apostle cer- 
tainly known the mind of God in this matter, 
he would not have expressed himself with this 
certainty. But hesets a good example to us 
init. Note, All our purposes must be formed 
with a dependence on Providence, and a re- 
serve for the overruling purposes of God. 
If the Lord wiil, we shall live, and do this 
and that, Jam. iv. 15. - 

III. He lets them know what would follow 
upon his coming to them: I wiil know, not 
the speech of those that are puffed up, but th- 
power, v.19. He would bring the great pre- 
tenders among them toa trial, would know 
what they were, not by their rhetoric or phi- 
losophy, but by the authority and efficacy of 
what they taught, whether they could confirm 
it by miraculous operations, and whether it 
was accompanied with divine influences and 
saving effects on the minds of men. For, 
adds he, the kingdom of God is not in word, 
but in power. It is not set up, nor propa- 
gated, nor established, in the hearts of men, 
by plausible reasonings nor florid discourses, 
but by the external power of the Holy Spirit 
in miraculous operations at first, and the 
powerful influence of divine truth on the 
minds and manners of men. Note, Itisa 
good way in the general to judge of a 


eS 


ees * “ .. 8 Re 


» 


A case of gross criminality. 


preacher’s doctrine, to see whether the effects 
of it upon men’s hearts be truly divine. 
That is most likely to come from God which 
in its own nature is most fit, and in event is 
found to produce most likeness to God, to 
spread piety and virtue, to change men’s hearts 
and mend their manners. 

IV. He puts it to their choice how he 
should come among them, whether with a 
rod or in love and the spirit of meekness 
(v. 21); that is, according as they were they 
would find him. If they continued perverse 
among themselves and with him, it would 
be necessary to come with a rod; that is, to 
exert his apostolical power in chastising them, 
by making some examples, and inflicting 
some diseases and corporal punishments, or 
by other censures for their faults. Note, 
Stubborn offenders must be used with 
severity. In families, in Christian commu- 
nities, paternal pity and tenderness, Christian 
love and compassion, will sometimes force 
the use of the rod. But this is far from 
being desirable, if it may be prevented. And 
therefore the apostle adds that it was in their 
own option whether he should come with a 
rod or in a quite different disposition and 
manner : Orin love and the spirit of meekness. 
As much as if he had said, ‘‘ Take warning, 
cease your unchristian feuds, rectify the 
abuses among you, and return to your duty, 
and you shall find me as gentle and benign 
as you can wish. It will be a force upon my 
inclination to proceed with severity. I had 
rather come and display the tenderness of a 
father among you than assert his authority. 
Do but your duty, and you have no reason to 
avoid my presence.” Note, It is a happy 
temper in a minister to have the spirit of love 
and meekness predominant, and yet to main- 
tain his just authority. 

CHAP. V. 


In this chapter the apostle, I. Blames them for their indulgence in 
the case of the incestuous person, and orders him to be excom- 
municated, and delivered to Satan, ver. 1—6 11. He exhorts 
them to Christian purity, by purging out the old leaven, ver. 7, 
8. Aud, III. Directs them to shun even the common conversa- 
tion of Christians who were guilty of any notorious and flagitious 
wickedness, ver. 9, to the end. 


T is reported commonly that there 

is fornication among you, and 
such fornication as is not so much as 
named among the Gentiles, that one 
should have his father’s wife. 2 And 
ye are puffed up, and have not rather 
mourned, that he that hath done this 
deed might be taken away from 
among you. 3 For I verily, as ab- 
sent in body, but present in spirit, 
have judged already, as though I were 
present, concerning him that hath so 
done this deed, 4 In the name of 
our Lord Jesus Christ, when ye are 
gathered together, and my _ spirit, 
with the power of our Lord Jesus 
Christ, 5 To deliver such a one 


1 CORINTHIANS. 


is pee 


Vas bk ie. 
err 


Se 
unto Satan for the destru 1 
flesh, that the spirit may be | 
the day of the Lord Jesus. 6 Yi 
glorying is not good. Know ye 
that a little leaven leaveneth the w 
lump? ‘4 


Here the apostle states the case ; and, 

I. Lets them know what was the common 
or genera} report concerning them, that 
of their community was guilty of fornicatia 
v. 1. It was told in all places, to their 
honour, and the reproach of Christ 
And it was the more reproachful because it 
could not be denied. Note, The heinow 
sins of professed Christians are quic 
noted and noised abroad. We should 
circumspectly, for many eyes are upon us, 
and many mouths will be opened against wu: 
if we fall into any scandalous practice. This 
was not a common instance of fornication 
but such as was not so much as named among 
the Gentiles, that a man should have h 
Sather’s wife—either marry her while his fathei 
was alive, or keep her as his concubine, eithe 
when he was dead or while he was alive. It 
either of these cases, his criminal conversatior 
with her might be called fornication; bu 
had his father been dead; and he, after hi 
decease, married to her, it had been inees 
still, but neither fornication nor adultery it 
the strictest sense. But to marry her, 01 
keep her as a concubine, while his father wa 
alive, though he had repudiated her, or sh 
had deserted him, whether she were his ow 
mother or not, was incestuous fornication 
Scelus incredibile (as Cicero calls it), et pret 
unum in omni vitd inauditum (Orat. pr 
Cluent.), when a woman had caused he 
daughter to be put away, and was married 
her husband. Incredible wickedness ! sai 
the orator ; such I never heard of in all m 
life besides. Not that there were no suc 
instances of incestuous marriages among fl 
heathens ; but, whenever they happene 
they gave a shock to every man of virtue ar 
probity among them. They could not thit 
of them without horror, nor mention th 
without dislike and detestation. Yet 
horrible wickedness was committed by ¢ 
in the church of Corinth, and, as is probabl 
a leader of one of the factions among th 
aprincipal man. Note, The best ¢ 
are, in this state of imperfection, liable 
very great corruptions. Is it any wond 
when so horrible a practice was tolerated 
an apostolical church, a church planted 
the great apostle of the Gentiles ? : 

Ii. He greatly blames them for their ow 
conduct hereupon: They were puffed up (0. 
they gloried, 1. Perhaps on account of thi 
very scandalous person. He might bea ma 
of great eloquence, of deep science, and f 
this reason very greatly esteemed, and 
lowed, and cried up, by many among ' 
They were proud that they had such a jeadey 


ad of mourning for his fall, and their 
n reproach upon his account, and re- 
nouncing him and removing him from the 
society, they continued to applaud him and 


pride themselves in him. Note, Pride or 
self-esteem often lies at the bottom of our im- 
‘moderate esteem of others, and this makes us 
as blind to their faults as to our own. It is 


true humility that will bring a man to a — 


and acknowledgment of his errors. e 
proud man either wholly overlooks or art- 
“fully disguises his faults, or endeavours to 
transform his blemishes into beauties. Those 
‘of the Corinthians that were admirers of the 
mcestuous person’s gifts could overlook or ex- 
ate his horrid practices. Or else, 2. It 
may intimate to us that some of the opposite 
party were puffed up. They were proud of 
their own standing, and trampled upon him 
that fell. Note, It isa very wicked thing to 
lory over the miscarriages and sins of others. 
We should lay them to heart, and mourn for 
them, not be puffed up with them. Probably 
this was one effect of the divisions among 
them. ‘The opposite party made their ad- 
antage of this scandalous lapse, and were 
ad of the opportunity. Note, It is a sad 
msequence of divisions among Christians 
at it makes them apt to rejoice in iniquity. 
The sins of others should be our sorrow. 
Nay, churches should mourn for the scan- 
alous behaviour of particular members, 
, if they be incorrigible, should remove 
em. He that had done this wicked deed 
jhould have been taken away from among 
hem. 
III. We have the apostle’s direction to 
them how they should now proceed with this 
ndalous sinner. He would have him ex- 
mmunicated and delivered to Satan (@. 
5) ; as absent in body, yet present in spirit, 
ie had judged already as if he had been pre- 
ent ; that is, he had, by revelation and the 
culous gift of discerning vouchsafed him 
the Spirit, as perfect a knowledge of the 
se, and had hereupon come to the follow- 
etermination, not without special autho- 
from the Holy Spirit. He says this to 
em know that, though he was at a dis- 
, he did not pass an unrighteous sen- 
nee, nor judge without having as full 
izance of the case as if he had been on 
spot. Note, Those who would appear 
teous judges to the world will take care 
inform them that they do not pass sen- 
ace without full proof and evidence. The 
stle adds, him who hath so done this deed. 
fact was not only heinously evil in itself, 
id horrible to the heathens, but there were 
ne particular circumstances that greatly 
ated the offence. He had so com- 
the evil as to ,heighten the guilt by 
© manner of doing it. Perhaps he was a 
ister, a teacher, or a principal man among 
em. By this means the church and their 
Sion were more reproached. Note, 


CHAP. Vv. 


AS as 


Christian purity, 
are they to be charged with the fact. but the 
aggravating circumstances of it. Paul had 
judged that he should be delivered to Satan 
(v. 5), and this was to be done in the name of 
Christ, with the power of Christ, and in a 
full assembly, where the apostle would be 
also present in spirit, or by. his spiritual gift 
of discerning at a distance. Some think that 
this is to be understood of a mere ordinary 
excommunication, and that delivering him to 
Satan for the destruction of the flesh is only 
meant of disowning him, and casting him out 
of the church, that by this means he might 
be brought to repentance, and his flesh might 
be mortified: Christ and Satan divide the 
world : and those that live in sin, when they 
profess relation to Christ, belong to another 
master, and by excommunication should be 
delivered up to him ; and this in the name of 
Christ. Note, Church-censures are Christ’s 
ordinances, and should be dispensed in his 
name. It was to be done also when they were 
gathered together, in full assembly. The 
more public the more solemn, and the more 
solemn the more likely to have a good effect 
on the offender. Note, Church-censures on 
notorious and incorrigible sinners should be 
passed with great solemnity. Those who sin 
in this manner are to be rebuked before all, 
that all may fear, 1 Tim. v. 20. Others think 
the apostle is not to be understood of mere 
excommunication, but of a miraculous power 
or authority they had of delivering a scan- 
dalous sinner into the power of Satan, to 
have bodily diseases inflicted, and to be tor- 
mented by him with bodily pains, which is 
the meaning of the destruction of the flesh. 
In this sense the destruction of the flesh has 
been a happy occasion of the salvation of the 
spirit. Itis probable that this was a mixed 
case. It was an extraordinary instance: and 
the church was to proceed against him, by 
just censure ; the apostle, when they did so, 
put forth an act of extraordinary power, and 
gave him up to Satan, not for his destruction. - 
but for his deliverance, at least for the de- 
struction of the flesh, that the soul might be 
sayed. Note, The great end of church-cen- 
sures is the good of those who fall under 
them, their spiritual and eternal good. It is 
that their spirit may be saved in the day ot 
the Lord Jesus, v.5. Yet it is not merely a 
regard to their benefit that is to be had in 
proceeding against them. For, 

IV. He hints the danger of contagion from 
this example: Your glorying is not good. 
Know you not that a little leaven leaveneth 
the whole lump? The bad example of a man 
ya rank and reputation is very mischievous, 
spreads the contagion far and wide. it did 
so, probably, in this very church and case : see 
2 Cor. xii. 21. They could not be ignorant 
of this. The experience cf the whole world 
was for it; one scabbed sheep infects a whole 
flock. A little leaven will quickly spread the 
ferment through a great lump. Note, Con- 


Ts jealing with scandalous sinners, not oniy | cern for their purity and preservation should 


Christian purity. 
engage Christian churches to remove gross 
and scandalous sinners. 

7 Purge out therefore the old lea- 
ven, that ye may be a new lump, as 


ye are unleavened. For even Christ 


our passoyver is. sacrificed forus: 8 
Therefore let us keep the feast, not 
with old leaven, neither with the 
ieayen of malice and wickedness ; but 
with the unieavened bread of sincerity 
and truth. 

Here the apostle exhorts them to purity, by 
purging out the old leaven. In this ob- 
serve, 

I. The advice itself, addressed either, 1. To 
the church in general; and so purging out 
the old leaven, that they might be a new 
lump, refers to the putting away from them- 
selves that wicked person, v.13. Note, Chris- 
tian churches should be pure and holy, and 
not bear such corrupt and scandalous mem- 
bers. They are to be unleavened, and should 
endure nosuch heterogeneous mixture to sour 
and corrupt them. Or, 2. To each parti- 
cular member of the churen. And so it im- 
plies that they should purge themselves from 
ull impurity of heart and life, especially from 
this kind of wickedness, to which the Corin- 
thians were addicted to a proverb. See the 
argument at the beginning. This old leaven 
was in a particular manner to be purged out, 
that they might become anew lump. ‘Note, 
Christians should be careful to keep them- 
selves clean, as well as purge polluted mem- 
bers out of their society. And they should 
especially avoid the sins to which they them- 
selves were once most addicted, and the 
reigning vices of the places and the people 
where they live. They were also to purge 
themselves from malice and wickedness—all 
ill-will and mischievous subtlety. This is 
leaven that sours the mind to a great degree. 
It is not improbable that this was intended 
as a check to some who gloried in the scan- 
dalous behaviour of the offender, both out of 
pride and pique. Note, Christians should 
be careful to keep free from malice and mis- 
chief. Love is the very essence and life of 
the Christian religion. It is the fairest image 
of God, for God is love (1 John iv. 16), and 
therefore it is no wonder if it be the greatest 
beauty and ornament of a Christian. But 
malice is murder in its*principles: He that 
hates his brother is a murderer (1 John iii. 
15), he bears the image and proclaims him- 
the offspring of him who was a murdererfrom 
the beginning, John viii. 44. How hateful 
should every thing be to a Christian that 
looks like malice and mischief. 

IJ. The reason with which this. advice is 
enforced : For Christ our passover is sacri- 
ficed for us, v. 7. his is the great doctrine 
of the gospel. The Jews, after they had 
killed the passover, kept the feast’ of unlea- 
yened bread. So must we; not for seven days 


1 CORINTHIANS. 


. 
pen sett 
" . 


ns 
Cee oe 


only, but all our ip We ho ld 
our Saviour to sin, be into ik 
ness of his death by ifying sin, an 
the likeress of his resurrection by rising again 
to newness of life, and that internal and ex- 
ternal. We must have new hearts and new 
lives. Note, The whole life of a Christian. 
must be a feast of unleavened bread. } 
common conversation and his religious per- 
formances must be holy. He must purge out 
the old leaven, and keep the feast of unleavened 
bread of sincerity and truth. He must be 
without guilt in his conduct towards God 
andman. And the more there is of sincerity 
in our own profession, the less shall we cen- 
sure that of others. Note, On the whe 
The sacrifice of our Redeemer is the strongest _ 
argument with a gracious heart for purity 
and sincerity. How sincere a regard did he 
show to our welfare, in dying for us! and how 
terrible a proof was his.death of the detestabls 
nature of sin, and God’s displeasure a t 
it! Heinous evil, that could not be expiated 
but with the blood of the Son of God! And 
shall a Christian love the murderer of hi 
Lord? God forbid. “4 
9 I wrote unto you, in an epistle 
not to company with fornicators: 1 
Yet not altogether with the forni- 
cators of this world, or with the covet- 
ous, or extortioners, or with idolaters. 
for then must ye needs go out of 
world. 11 But now I have writte 
unto you not to keep company, if an} 
man. that is called a brother be a for- 
nicator, or covetous, or an idolater, 
or a railer, or a drunkard, or an ex 
tortioner; with such a one no r 
to eat. 12 For what have I to do 
judge them also that are without? d 
not ye judge them that are within 
13 But them that are without God 
judgeth. Therefore put away fr on 
among yourselves that wicked perso 
Here the apostle advises them to sh 
company and converse of scandalous pro 
sors. Consider, , 
I. The advice itself: Iwrote to you in 
letter not to company with fornicators, v | 
Some think this was an epistle written t 
them before, which is lost. Yet we hay 
lost nothing by it, the Christian revel 
being entire in those books of scripture w 
have come down to us, which are all that wel 
intended by God for the general use of Chi 
tians, or he could and would in his provid 
have preserved more of the writings of 1 
spired men. Some think it is to be unde 
stood of this very epistle, that he had write 
this advice before he had full information 
their whole case, but thought it needful no 
to be more particular. And therefore on th 
occasion he tells them that if any man ¢ 


oe 


a es 
brother, any one professing Christianity, 
and being a yx tires of a Christian church, 
were a fornicutor, or covetous, or an idolater, 
or a railer, that they should not keep company 
“with him, nor so much as eat with such a one. 
‘They were to avoid all familiarity with him ; 
they were to have no commerce with him : 
gut, that they might shame him, and bring 
aim to repentance, must disclarm and shun 
im. Note, Christians are to avoid the fami- 
conversation of fellow-christians that are 
oriously wicked, and under just censure 
their flagitious practices. Such disgrace 
Christian name. They- may call them- 
lves brethren in Christ, but they are not. 
istian brethren. They are only fit com- 
nions for their brethren in iniquity ; and 
such company they should be left, till they 
id their ways and doings. 
Il. How he limits this advice. 
forbid Christians the like commerce with 
ndalously wicked heathens. He does not 
bid their eating nor conversing with the 
icators of this world, &c. They knowno 
ter. They profess no better. The gods 
yserve, and the worship they render to 
iny of them, countenance such wickedness. 
You must needs go out of the world if you 
| have no conversation with such men. 
Gentile neighbours are generally vicious 
d profane; and it is impossible, as long 
uu are in the world, and have any worldly 
ness to do, but you must fall into their 
pany. ‘This cannot be wholly avoided.” 
, Christians may and ought to testify 
respect to loose worldlings than to loose 
stians. This seems a paradox. Why 
id we shun the company of a profane or 
se Christian, rather than that of a profane 
loose heathen ? 
. The reason of this limitation is here 
ned. It isimpossible the one should be 
ed. Christians must have gone out of 
yorld to avoid the company of loose hea- 
s. But this was impossible, as long as 
had business in the world. While they 
minding their duty, and doing their pro- 
usiness, God can and will preserve them 
‘contagion. Besides, they carry an anti- 
against the infection of their bad exam- 
d are naturally upon their guard. They 
ipt to haye a horror at their wicked prac- 
But the dread of sin wears off by 
ar converse with wicked Christians. Our 
ety and preservation are a reason of 
ence. But, besides, heathens were 
Christians had nothing to do to judge 
sure, and avoid upon a censure passed; 
y are without (v. 12), and must be left 
od’s judgment, v.13. But, as to mem- 
the church, they are within, are pro- 
essedly bound by the laws andrules of Chris- 
anity, and not only liable to the judgment 
God, but to the censures of those who are 
over them, and the feliow-members of 
me body, when they transgress those 
ry Christian is bound to judge 


ee 
i oe ee 


« aT as Oe 


He does | 


Causes of litigation censured, 
them unfit for communion and familiar coa- 
verse. They are to be punished, by having 
this mark of disgrace put upon them, that 
they may beshamed, and, if possible, reclaimed 
thereby: and the more because the sins of 
such much more dishonour God than the sins 
of the openly wicked and profane can do. 
The church therefore is obliged to clear her- 
self from all confederacy with them, or con- 
nivance at them, and tobear testimony against 
their wicked practices. Note, Though the 
church has nothing to do with those without, 
it must endeavour to keep clear of the guilt 
and reproach of those within. 

IV. How he appliestheargumentto the case 
before him : “ Therefore pui away from among 
yourselves that wicked person, v. 13. Cast 
him out of your fellowship, and avoid his 
conversation.” 

CHAP. VI. 


In this chapter the apostle, ]. Reproves them for going to law with 
one another about small matters, and bringing the cause before 
heathen judges, ver. 1—S. I!. He takes oceasion hence to warn 
them against many gross sins, to which they had been formerly 
addieted, ver. 9—1]. JIJ. And, having cautioned them agains _ 
the abuse of their liberty, he vehemently dehorts them from for 
nication, by various arguments, ver. 12, to the end. 

ARE any of you, having a matte 
against another, go to law be- 

fore the unjust, and not before the 
saints? 2 Do ye not know that the 
saints shall judge the world? and it 
the world shail be judged by you, are 
ye unworthy to judge the smallest 
matters? 3 Know ye not that we 
shall judge angels? how much more 
things that pertain to this life? 4 It 
then ye have judgments of things 
pertaining to this life, set them to 
judge who are least esteemed in the 
church. 5 I speak to your shame. 
Is it so, that there is not a wise man 
among you? no, not one that shall be 
able to judge between his brethren? 
6 But brother goeth to law with bro- 
ther, and that before the unbelievers. 
7 Now therefore there is utterly a 
fault among you, because ye go to 
law one with another. Why do ye 
not rather take wrong? why do ye 
not rather suffer yourselves to be de- 
frauded: 8 Nay, ye do wrong; and 
defraud, and that your brethren. 

- Here the apostle reproves them for going 
tod law with one another before heathen judges 
for little matters ; and therein blames all 
vewatious law-suits. In the previous chapter 
he had directed them to punish heinous sins 
among themselves by chureh-censures. Here 
he directs them to determine controversies 
with one another by church-counsel and ad- 
vice, concerning which observe, 

I. The fault he blames them for: 1t was 


Py 


—— la 


Pat re Pore Be > 


4 > eae VF, a 


Cases of litigation censured. 


going to law. Not but that the law is good, 
if a man use it lawfully. But, 1. Brother 
went to law with brother (v. 6), one member 
of the church with another. The near re- 
lation could not preserve peace and good 
understanding. The bonds of fraternal love 
were broken through. And a brother offended, 
as Solomon says, is harder to be won than a 
strong city ; their contentions are like the 
bars of a castle, Prov. xviii. 19. Note, 
Christians should not contend with one 
another, for they are brethren. This, duly 
attended to, would prevent law-suits, and put 
an end to quarrels and litigations. 2. They 
brought the matter before the heathen ma- 
gistrates: they went to law before the unjust, 
not before the saints (v. 1), brought the con- 
troversy before unbelievers (v. 6), and did not 
compose it among themselves, Christians and 
saints, at least in profession. This tended 
much to the reproach of Christianity. It 
published at once their folly and unpeaceable- 
ness; whereas they pretended to be the 
children of wisdom, and the followers of the 
Lamb, the meek and lowly Jesus, the prince 
of peace. And therefore, says the apostle, 
“Dare any of you, having a controversy 
with another, go to law, implead him, bring 
the matter to a hearing before the unjust ?” 
Note, Christians should not dare to do any 
thing that tends to the reproach of their 
Christian name and profession. 3. Here is 
at least an intimation that they went to law 
for trivial matters, things of little value; for 
the apostle blames them that they did not 
suffer wrong rather than go to law (v. 7), 
which must be understood of matters not 
very important. In matters of great damage 
to ourselves or families, we may use lawful 
means to right ourselves. We are not bound 
to sit down and suffer the injury tamely, 
without stirring for our own relief; but, in 
matters of small consequence, it is better to 
put up with the wrong. Christians should 
be of a forgiving temper. And it is more for 
their ease and honour to suffer small injuries 
and inconveniences than seem to be con- 
tentious. 

II. He lays before them the aggravations 
of their fault: Do you not know that the 
saints shall judge the world (v. 2), shall judge 
angels? v. 3. And are they unworthy to 
judge the smallest matters, the things of this 
life ? It was a dishonour to their Christian 
character, a forgetting of their real dignity, 
as saints, for them to carry little matters, 
about the things of life, before heathen ma- 
gistrates. When they were to judge the 
world, nay, to judge angels, it is unaccounta- 
ble that they could not determine little con- 
troversies among one another. By judging 
the world and angels, some think, is to be 
understood, their being assessors to Christ in 
the great judgment-day ; it being said of our 
Saviour’s disciples that they should at that 
day sit on twelve thrones, judging the twelve 
tribes of Israel, Matt. xix. 28. And else- 


1 CORINTHIANS. Ba 


a 
where we read of our Lord's 
thousand of his saints to execute ju 
all, &c., Jude 14, 15. He will 
judgment with all his saints, 1 Thess. 
They themselves are indeed to be judge 
(see Matt. xxv. 31—41), but they may fir 
be acquitted, and then advanced to the bene 
to approve and applaud the righteous judy. 
ment of Christ both on men and angels. Jj 
no other sense can they be jndges: Thal ar 
not partners in their Lord’s commission, bu 
they have the honour to sit by, and see hi 
proceeding against the wicked world, 
approve it. Others understand this judgin 
of the world to be meant when the empire 
should become Christian. But it does ne 
appear that the Corinthians had knowledg 
of the empire’s becoming Christian ; and, i 
they had, in what sense could Chris 
emperors be said to judge angels? Other 
understand it of their condemning the wor 
by their faith and practice, and casting o1 
evil angels by miraculous power, which w 
not confined to the first ages, nor to th 
apostles. The first sense seems to be mo 
natural ; and at the same time it gives fl 
utmost force to the argument. “ Sha 
Christians have the honour to sit with fl 
sovereign Judge at the last day, whilst h 
passes judgment on sinful men and evil a 
gels, and are they not worthy to judge of tl 
trifles about which you contend befo 
heathen magistrates? Cannot they mal 
up your mutual differences? Why m 
you bring them before heathen judges 
When you are to judge them, 1s it fit toa 
peal to their judicature? Must you, « 
the affairs of this life, set those to judge u 
are of no esteem in the church?” (sos 
read, and perhaps most properly, ». | 
heathen magistrates, 2£ov0evnpévouc, the thin 
that are not, ch. i. 28. “ Must those 
called in to judge in your controversies 
whom you ought to entertain so low an ¢ 
nion? Is not this shameful ?” wv. 5. 
who read it as our translators make it 
ironical speech: “ If you have such con 
versies depending, set those to judge w 
are of least esteem among yourselves. 1 
meanest of your own members are able su 
to determine these disputes. Refer the m 
ters in variance to any, rather than go t¢ 
about them before heathen judges. They 
trifles not worth contending about, and 
easily be decided, if you have first conque 
your own spirits, and brought them int 
truly Christian temper. Bear and forb 
and the men of meanest skill among } 
may end your quarrels. J speak it to 
shame,” v. 5. Note, It is a shame that littl 
quarrels should grow to such a head amon 
Christians, that they cannot be determined 
by arbitration of the brethren. eee 
III. He puts them ona method to remed 
this fault. And this twofold:—i. ba e 
ferring it to some to make it up: “Js # sd 
that there is wo wise man among you, ne OF 


°* ae 


oe , £ aN 
¢ . : , se <a is _ 


to judge between his brethren? v. 5. 
who value yourselves so much upon 
your wisdom and knowledge, who are so 
puffed up upon your extraordinary gifts and 
endowments, is there jnone among you 
fit for this office, none that has wisdom 
enough to judge in these differences ? Must 
brethren quarrel, and the heathen magistrate 
judge, in achurch so famous as yours for 
mnowledge and wisdom ? It is a reproach to 
ui that quarrels should run so high, and 
ne of your wise men interpose to prevent 
2m.” Note, Christians should never engage 
2 law-suits till all other remedies have been 
in vain. Prudent Christians should 
svent, if possible, their disputes, and not 
uurts of judicature decide them, especially 
matters of no great importance. 2. By 
fering wrong rather than taking this method 
ght themselves: It is utterly a fault 
you to go to law in this matter : it is 
ys a fault of one side tu go to law, except 
a case where the title is indeed dubious, 
d there is a friendly agreement of both 
es to refer it to the judgment of those 
ed in the law to decide it. And this is 
ing it, rather than contending about it, 
h is the thing the apostle here seems 
y to condemn : Should you not rather 
tewrong, rather suffer yourselves to be de- 
ed ? Note, A Christian should rather 
up with a little injury than tease himself, 
d provoke others, by a litigious contest. 
fhe peace of his own mind, and the calm of 
neighbourhood, are more worth than 
ry in such a contest, or reclaiming his 
right, especially when the quarrel must 
decided by those who are enemies to re- 
ion. But the apostle tells them they were 
ar from bearing injuries that they actually 
wrong, and defrauded, and that their 
en. Note, Itis utterly a fault to wrong 
defraud any ; but it is an aggravation of 
fault to defraud our Christian brethren. 
ties of mutual love ought to be stronger 
between them than between others. And love 
|worketh no ill to his neighbour, Rom. xiii. 10. 
¢ who love the brotherhood can never, 
the influence of this principle, hurt or 
them. } 
9 Know ye not that the unrigh- 
s shall not inherit the kingdom 
d? Be not deceived: neither 


icators, nor idolaters, nor adul- 


elves with mankind, 10 Nor 
S, nor coyetous, nor drunkards, 
evilers, nor extortioners, shall 

the kingdom of God. 11 
id such were some of you: but ye 
washed, but ye are sanctified, but 
are justified in the name of the 
td Jesus, and by the Spirit of our 


; nor effeminate, nor abusers of 


xe “ i 7 shel 3° ~< 
*) a & Paes 
: cae By’ a ; ae ~ 
4 CHAP. VL Soleinn warnings 


Here he takes occasion to warn them 
against many heinous evils, to which they 
had been formerly addicted 

I. He puts it to them asa plain truth, of 
which they could not be ignorant, that such 
sinners should not inherit the. kingdom of 
God. The meanest among them must know — 
thus much, that the unrighteous shall not én- 
herit the kingdom of God (v. 9), shall not be 
owned as true members of his church on 
earth, nor admitted as glorious members of 
the church in heaven. All unrighteousness 
is sin ; and all reigning sin, nay, every actual 
sin committed deliberately, and not repented 
of, shuts out of the kingdom of heaven. He 
specifies several sorts of sins : against the first 
and second commandments, as idolaters ; 
against the seventh, as adulterers, fornicators, 
effeminate, and Sodomites ; against the eighth, 
as thieves and extortioners, that by force or 
fraud wrong their neighbours; against the 
ninth, as revilers ; and against the tenth, as 
covetous and drunkards, as those who are in 
a fair way to break all the rest. Those who 
knew any thing of religion must know that 
heaven could never be intended for these. 
The scum of the earth are no ways fit to fill 
the heavenly mansions. Those who do the 
devil’s work can never receive God’s wages, 
at least no other than death, the just wages 
of sin, Rom. vi. 23. 

II. Yet he warns them against deceiving 
themselves: Be not deceived. ‘Those whe 
cannot but know the fore-mentioned truth 
are but too apt not to attend to it. Men ara 
very much inclined to flatter themselves that 
God is such a one as themselves, and that they 
may live in sin and yet die in Christ, may 
lead the life of the devil’s children and yet go 
to heaven with the children of God. But 
this is all a gross cheat. Note, It is very 
much the concern of mankind that they do 
not cheat themselves inthe matters of their 
souls. Wecannot hope to sow to the flesh 
and yet reap everlasting life. 

TI. He puts them in mind what a change 
the gospel and grace of God had made in 
them : Such were some of you (v. 11), such 
notorious sinners as he had been reckoning 
up. The Greek word is tatréd—such things 
were some of you, very monsters rather than 
men. Note, Some that are eminently gcod 
after their conversion have been as remarkably 
wicked before. Quantum mutatus ab illo ! 
How glorious a change does grace make! It 
changes the vilest of men into saints and the 
children of God. Such were some of you, 
but you are not what you were. You are 
washed, you are sanctified, you are justified in 
the name of Christ, and by the Spirit of our God. 
Note, The wickedness of men before con- 
version is no bar to their regeneration and 
reconciliation to God. The blood of Christ, 
and the washing of regeneration, can purge 
away all guilt and defilement. Here is a 
rhetorical change of the natural order : You 
are sanctified, you are justified. Sanctifi- 


oa oF . 
POP SS ST 
“ : : 4 


oS 


Against fornication. 


i 


cation is mentioned before justification : and 
yet the name of Christ, by which we are 
justified, is placed before the Spirit of God, 
by whom we ate sanctified. Our justification 
1s owing to the merit of Christ ; our sanctifi- 
eation to the operation of the Spirit: but 
both go together. Note, None are cleansed 
from the guilt of sin, and reconciled to God 
through Christ, but those who are also sanc- 
tified by his Spirit. All who are made 
righteous in the sight of God are made holy 
by the grace of God. > 


12 All things are lawful unto me, 
but all things are not expedient ; all 
things are lawful for me, but I will 
not be brought under the power of 
any. 13 Meats for the belly, and 
the belly for meats: but God shall 
destroy both it and them. Now the 
body zs not for fornication, but for 
the Lord ; and the Lord for the body, 
14 And God hath both raised up the 
Lord, and will also raise up us by his 
own power. 15 Know ye not that 
your bodies are the members of 
Christ? shall I then take the mem- 
bers of Christ, and make them the 
members of a harlot?) God forbid. 
i6 What? know ye not that he which 
is joimed to a harlot is one body? 
for two, saith he, shall be one flesh. 
17 But he that is jomed unto the 
Lord is one spirit. 18 Flee fornica- 
tion. Every sin that a man doeth is 
without the body; but he that com- 
mitteth fornication sinneth against his 
own body. 19 What? know ye not 
that your body is the temple of the 
Holy Ghost which is in you, which ye 
have of God, and ye are not your 
own? 20 For ye are bought with a 
price: therefore glorify God in your 
body, and in your spirit, which are 
God’s. 

The twelfth verse and former part of the 
thirteenth seem to relate to that early dis- 
pute among Christians about the distinction 
of meats, and yet to be prefatory to the 
caution that follows against fornication. The 
connection seems plain enough if we attend 
to the famous determination of the apostles, 
Acts xv., where the prohibition of certain 
foods was joined with that of fornication. 
Now some among the Corinthians seem to 
have imagined that they were as much at 


liberty in the point of fornication as of meats, 
especially because it was not a sin condemned 


by the laws of their country. Thev were | magistrates and the enemies of true 
ready to say, even in the case of fornication, |'These suppose that the apostle 


VSP, 


1 CORINTHIANS. 


Ag. wpe ass 


All things are ‘awful f 
nicious conceit Paul here 
pose: he tells them that’ 
in themselves were not expe 
times, and under particular | 
and Christians should not. barely i 
what is in itself lawful to be done, } 
what is fit for them to do, considering th 
profession, character, relations, and 3 j 
they should he very careful that by carryi 
this maxim too far they be not broug 
into bondage, either to a crafty deceiver or 
carnal inclination. All things are lawful j 
me, says he, but Iwill not be brought 
the power of any, v. 12. Even in law 
things, he would not be subject to the imp 
sitions of a usurped authority: so far w 
he from apprehending that in the things 
God it was lawful for any power on earth 
impose its own sentiments. Note, Ther 
a liberty wherewith Christ has.made us fi 
in which we must stand fast. But surely 
would never carry this liberty so far as to p 
himself into the power of any bodily ap 
tite. ‘Though all meats were supposed la 
ful, he would not become a glutton not 
drunkard. And much less would he ab 
the maxim of lawful liberty to countena 
the sin of fornication, which, though it’ mi 
be allowed by the Corinthian laws, was 
trespass upon the law of nature, and utte 
unbecoming a Christian. He would - 
abuse this maxim about eating and drink 
to encourage any intemperance, nor: ind) 
a carnal appetite : “ Though meats are fe 
belly and the belly for meats (v.13), thor 
the belly was made to receive food, and 
was originally ordained to fill the ae y 
it be not convenient for me, and much n 
if it be inconvenient, and likely to enslay 
if Iam in danger of being subjected to 


belly and appetite, I will abstain. 
shall destroy both it and them, at ie 
their mutual relation.’ There is a time ¢ 
ing when the human body will need ne 
ther recruits of food.” Some of the ane 
suppose that this is to beunderstood of abe 
ing the belly as well-as the food; and 
though the same body will be raised at 
great day, yet not with all the same mi 
bers, some being utterly unn 

future state, as the belly for instan 
the man is never to hunger, nor 
eat, nor drink more. But, whethei 
true or no, there is a time coming when 
need and use of food shall be abolis 
Note, The expectation we have of be 
out bodily appetites in a future life i 
good argumivut against being w 
power in the present life. This seer 
the sense of the apostle’s argument ; 
this passage is plainly to be connected 
his caution against fornication, though 
make it a part of the former argum 
litigious law-suits, especially before 


¢ 


oe 


ath ht lawful to claim our rights 
always expedient, and it is utterly 
for Christians to put themselves into 
power of infidel judges, lawyers, and 
tors, on these accounts. But this con- 
1 seems not so natural. The transition 
o his arguments against fornication, as I 
ave laid it, seems very natural: But the 
is not for fornication, but for the Lord, 
d the Lord for the body, v.13. Meats and 
. belly are for one another; not so forni- 
n and the body. 
a The body is not for fornication, but for 
» Lord. ‘This is the first argument he uses 
ast this sm, for which the heathen in- 
tants of Corinth were infamous, and the 
erts to Christianity retained too favour- 
an opinion of it- It is making things 
cross their intention and use. The ody 
not for fornication ; it was never formed 
any such purpose, but for the Lord, for 
service and honour of God. It is to be 
trument of righteousness to holiness 
vi. 19), and therefore is never to be 
an instrument of uncleanness. It is 
-a member of Christ, and therefore must 
t be made the member of a harlot, v.15. 
he Lord is for the body, that is, as some 
Christ is to be Lord of the body, to 
@ property in it and dominion over it, 
assumed a body and been made to 
ke of our nature, that he might be 
d of his church, aad head overall things, 
ii. 5,18. Note, We must take care 
we do not use what belongs to Christ as 
— our own, and much less to his dis- 


Asipuais understand this last passage, The 
d is for the body, thus: He is for its re- 
fection and glorification, according to what 
Mws, v. 14, which is a second argument 
nst this sin, the honour intended to be 
on our bodies: God hath both raised up 
Lord, and will raise us up by his power 
) by the power of him who shall change 
body, and muke it like to his glorious 
| that power whereby he is able to sub- 
things to himself, Phil. iii. 21. It is 
our done to the body that Jesus Christ 
d from the dead: and it will be an 
our bodies that they will be raised. 
not abuse those bodies by sin, and 
em vile, which, if they be kept pure, 
withstanding their present vileness, 
like to Christ’s glorious body. Note, 
pes of a resurrection to glory should 
| Christians front dishonouring their 
by fleshly lusts. 
A third argument is the honour already 
‘them: Know you not that your bodies 
e e members of Christ? v. 15. If the 
lited to Christ by faith, the whole 
become a member of his mystical 
The body is in union with Christ as 
soul. How honourable is this to 
an! His very flesh is a part of the 
al body of Christ. Note, It is good 


Against fornication. 
to laansit m what honourable reijations we 


[stand that we may endeayour to become 


‘John xvii. 


fornication (v. 18), avoid it, keep out of the 


them. But now, says the apostle, shall I take 
the members of Christ, and make them the mem-= 
bers of a harlot ? God forbid. Or, take away 
the members of Christ? Would not this be 
a gross abuse, and the most notorious injury ? 
Would it not be dishonouring Christ, and dis- 
honouring ourselves to the very last degree? 
What, make Christ’s members the members of 
a harlot, prostitute them to so vile a purpose! 
The thought is to be abhorred. God forbid. 
Know you not that he who is joined to a har- 
lot is one body with hers? For two, says he, 
shall be one flesh. But he who is joined to 
the Lord is one spirit, v. 16, 17. Nothing 
can stand in greater opposition to the honour- 
able relations and alliances of a Christian 
man than this sin. He is joined to the Lord 
in union with Christ, and made partaker by 
faith of his Spirit. One spirit lives and 
breathes and moves in the head and members. 
Christ and his faithful disciples are one, 
21, 22. But he that is joined io a 
harlot is one body, Sor two shall be one flesh, 

by carnal conjunction, which was ordained of 
God only to be in a married state. . Now 
shall one ia so close a union with Christ as to 
be one spirit with him yet be so united toa 
harlot as to become one flesh with her? Were 
not this a vile attempt to make a union be- 
tween Christ and harlots? And can a greater 
indignity he offered to kim or ourselves? 
Can any thing be more inconsistent with our 
profession or relation? Note, The sin of 
fornication is a great injury in a Christian to 
his head and lord, and a great reproach and 
blot on his profession. It is no wonder 
therefore that the apostle should say, ‘‘ Flee 


reach of temptations to it, of provoking ob- 
jects. Direct the eyes and mind to other 
things and thoughts.” Alia vitia pugnande, 
sola libido fugiendo vincitur— Other vices _ 
be conquered in fight, this only by flight ; 
speak many of the fathers. ; 
IV. A fourth argument is that it is a sin 
against our own bodies. very sin that a 
man ‘does is without the body ; he that com- 
mitteth fornication. sinneth against his owz 
body (v. 18); every sin, that is, every other 
sin, every external act of sin besides, is with- 
out the body. It is not so muchan abuse of 
the body as of somewhat else, as of wine by 
the drunkard, food by the glutton, &c. Nor 
does it give the power of the body to another 
person. Nor does it so much tend to the 
reproach of the body and to render it vile. 
This sin is in a peculiar manner styled un- 
clednness, pollution, because no sin has so 
much external turpitude in it, especially ina 
Christian. He sins against his own body; 
he defiles it, he degrades it, making it one 
with the body of that vile creature with whom 
he sins. He casts vile reproach on what his 
Redeemer has dignified to the last degree_by 
taking it into union with himself. Note, We 


VER te: PP See. 


bay as held « 


ae 


es: hae 


a Ses ee eat 


35 


- 


ee oe eee, 


Against fornication. 
should not make our present vile bodies more 
vile by sinning against them. ts 

V. The fifth argument against this sin is 
that the bodies of Christians are the temples 
of the Holy Ghost whichis in them, and which 
they have of God, v.19. He that is joined 
to Christ is one spirit. He is yielded up to 
him, is consecrated thereby, and set apart for 
his use, and is hereupon possessed, and occu- 
pied, and inhabited, by his Holy Spirit. This 
is the proper notion of a temple—a place 
where God dwells, and sacred to his use, by 
his own claim and his creature’s surrender. 
Such temples real Christians are of the Holy 
Ghost. Must he not therefore be God? But 
the inference is plain that hence we are not 
our own. We are yielded up to God, and 
possessed by and for God; nay, and this in 
virtue of a purchase made of us: You are 
bought with a price. In short, our bodies 
were made for God, they were purchased for 
him. If we are Christians indeed they are 
yielded to him, and he inhabits and occupies 
them by his Spirit : so that our bodies are 
not our own, but his. And shall we dese- 
crate his tempie, defile it, prostitute it, and 
offer it up to the use and service of a harlot? 
Horrid sacrilege! This is robbing God in the 
worst sense. Note, The temple of the Holy 
Ghost must be kept holy. Our bodies must 
be kept as his whose they are, and fit for his 
use and residence. 

VI. The apostle argues from the obliga- 
tion we are under to glorify God both with 
our body and spirit, which are his,v. 20. He 
made both, he bought both, and therefore 
both belong to him and should be used and 
employed for him, and therefore should not 
be defiled, alienated from him, and prostituted 
by us. No, they must be kept as vessels 
fitted for our Master’s use. We must look 
upon our whole selves as holy to the Lord, 
and must use our bodies as property which 
belongs to him and is sacred to his use and 
service. We are to honour him with our 
bodies and spirits, which are his ; and there- 
fore, surely, must abstain from fornication ; 
and not only from the outward act, but from 
the adultery of the heart, as our Lord calls 
it, Matt. v. 28. Body and spirit are to be 
kept clean, that God may be honoured by 
both. But God is dishonoured when either 
is defiled by so beastlya sin. Therefore flee 
fornication, nay, and every sin. Use your 
bodies for the glory and service of their 
Lord and Maker. Note, We are not pro- 
prietors of ourselves, nor have power over 
ourselves, and therefore should not use our- 
selves according to our own pleasure, but 
aecording to his will, and for his glory, 
whose we are, and whom we should serve, 
Acts xxvii. 23. 

CHAP. VII. 


{po this chapter the apostle answers some cases proposed to him by 
the Corinthians about marriage. He, I. Shows them that mar- 
Tiage was appointed as a remedy ’against fornication, and there- 
Sure that persons had better marry than burn, ver. 1—9. Il. He 
gives dirsction to those who are married to continue together, 
2hougs they might have an unbelieving relative, uniess the und=- 


tne ee ae ie grea I 


1 CORINTHIANS. 


liever would part, .n whien a 
bondage, ver. 10—16. Ill. He shows 
tians does not change their extern: 
vises every one to continue, in the 
which he was called, ver. 17—24. LV. He advi 
of the present distress, to keep themselves unmart h 
shortness of time, and how they should improve it, so 
dead and indifferent to the comforts of the world ; 
them how worldly cares hinder their devotions, and dist 
in the service of God, ver. 26—35. V. He directs them 
posal of their virgins, ver. 36—38. VI. And closes the ch: 
with advice to widows how te dispose of themselves in that s 
ver. 39, 40. * 


OW concerning the things w 
of ye wrote unto me: /f 7 
good for a man not to touch a womai 
2 Nevertheless, to avoid fornicatior 
let every man have his own wife, an 
let every woman have her own hus 
band. 3 Let the husband rende 
unto the wife due benevelence: ar 
likewise also the wife unto the h 
band. 4 The wife hath not powe 
her own body, but the husband; — 
likewise also the husband hath nt 
power of his own body, but the wi 
5 Defraud ye not one the other, é: 
cept ié be with consent for a til 
that ye may give vourselves to 
and prayer; and come together 
that Satan tempt you not for 
incontinency. 6 But I speak this 
permission, and not of commandmer 
7 For I would that all men were ev 
as I myself. But every man hath h 
proper gift of God, one after # 
manner, and another after that. § 
say therefore to the unmarried ai 
widows, It is good for them if t 
abide even as I. 9 But if ne Ce 
not contain, let them marry: for 
better to marry than to burn. _ 
The apostle comes now, as a faithf 
skilful casuist, to answer some cases of ¢ 
science which the Corinthians had propos 
to him. Those were things whereof @ 
wrote to him, v.1. As the lips of m 
should keep knowledge, so the pean sho 
ask the law at their mouths. The apostle 
as ready to resolve as they were to 
their doubts. In the former che 
warns them. to avoid fornication; 
gives some directions about marr 
remedy God had appointed for it. 
them in general, ‘ F 
I. That it was good, in that juncture 
time at least, to abstain from marriage 4 
gether: It is good for a man not to tou 
woman (not to take her to wife), by goc d 
not understanding what is so conformabl 
the mind and will of God as if to do ¢ 
wise were sin, an extreme intu which man 
the ancients have run in favour of 
and virginity. Shonld the apostle be 
stood in this sense, he would contradict! 


-( 


of his discourse. But it is good, 
xither abstracting from circumstances 
there are many things in which the state of 
eibacy has the advantage above the mar- 
riage state ; or else at this juncture, by reason 
the distresses of the Christian church, it 
would be a convenience for Christians to 
eep themselves single, provided they have 
the gift of continency, and at the same time 
can keep themselves chaste. The expression 
Iso may carry in it an intimation that Chris- 
ans must avoid all occasions of this sin, and 
e all fleshly lusts, and incentives to them ; 
must neither look on nor touch a woman, so 
to provoke lustful inclinations. Yet, 

. He informs them that marriage, and 
the comforts and satisfactions of that state, 
by divine wisdom prescribed for prevent- 
fornication (v. 2), Moprsiac—Fornications, 
orts of lawless lust. To avoid these, 
‘Let every man, says he, have his own wife, 
“and every woman her own husband ; that is, 
rry, and confine themselves to their own 
es. And, when they are married, let 
*h render the other due benevolence (v. 3), 
ider the disposition and exigency of each 
, and render conjugal duty, which is 
ng to each other. For, as the apostle 
es (v. 4), in the married state neither 
on has power over his own body, but 
s delivered it into the power of the other, 
2 wife hers into the power of the husband, 
husband his into the power of the wife. 
ste, Polygamy, or the marriage of more 
rsons than one, as well as adultery, must 
a breach of marriage-covenants, and a 
ation of the partner’s rights. And there- 
they should not defraud one another of 
é use of their bodies, nor any other of the 
mforts of the conjugal state, appointed of 
for keeping the vessel in sanctification 
| honour, and preventing the lusts of un- 
ness, except it be with mutual consent 
5) and for a time only, while they employ 
mselves in some extraordinary duties of 
igion, or give themselves to fasting and 
. Note, Seasons of deep humiliation 
e abstinence from lawful pleasures. 
t this separation between husband and 
ust not be for a continuance, lest they 
themselves to Satan’s temptations, by 
of their incontinence, or inability to 
ain. Note, Persons expose themselves 
reat danger by attempting to perform 
t is above their strength, and at the same 
» not bound upon them by any law of 
. If they abstain from lawful enjoyments, 
may be ensnared into unlawful ones. 
remedies God hath provided against sin- 
aclinations are certainly best. 

Il. The apostle limits what he had said 
ut every man’s having his own wife, &c. 
2): I speak this by permission, not of com- 
nd. He did not lay it as an injunction 
every man to marry without exception. 
‘man might marry. No law of God pro- 
oi tae 
er 


CHAP. VIL 


thing. But, on the other hand, ! And the woman which 


Inviolability of the marriage bond 


no law bound a man to marry so that he 
sinned if he did not; I mean, unless his 
circumstances required it for preventing the 
lust of uncleanness. It was a thing in which 
men, by the laws of God, were in a great 
measure left at liberty. And therefore Paul 
did not bind every man to marry, though 
every man had an allowance. No, he could 
wish ull men were as himself (v. 7), that is, 
single, and capable of living continently in 
that state. There were several conveniences 
in it, which at that season, if not at others, 
made it more: eligible in itself. Note, It isa 
mark of true goodness to wish all men as 
happy as ourselves. But it did not answer 
the intentions of divine Providence as well 
for all men to have as much command of this 
appetite as Paul had. It was a gift vouch- 
safed to such persons as Infinite Wisdom 
thought proper: Every one hath his proper 
gift of God, one after this manner and an- 
other ufter that. Natural constitutions vary ; 
and, where there may not be much difference 
in the constitution, different degrees of grace 
are vouchsafed, which may give some a 
greater victory over natural inclination than 
others. Note, The gifts of God, both in na- 
ture and grace, are variously distributed. 
Some have them after this manner and some 
after that. Paul could wish all men were as 
himself, but all men cannot receive such a 
saying, save those to whom it is given, Matt. 
xix Ls 

IV. He sums up his sense on this head 
(v. 9, 10): I say therefore to the unmarried 
and widows, to those in a state of virginity or 
widowhood, It is good for them if they abide 
even as I. There are many conveniences, 
and especially at this juncture, in a single 
state, to render it preferable toa married one. 
It is convenient therefore that the unmarried 
abide as I, which plainly implies that Paul 
was at that time unmarried. But, if they 
cannot contain, let them marry; for it is 
better to marry than to burn. ‘his is God’s 
remedy for lust. The fire may be quenched 
by the means he las appointed. And mar- 
riage, with all its inconveniences, is much 
better than to burn with impure and lustful 
desires. Marriage is honourable in ail; hut 
it is a duty in those who cannot contain nor 
conquer those inclinations. 


10 And unto the married I com- 
mand, yet not I, but the Lord, Let 
not the wife depart from her hus- 
band: 11 But and if she depart, let 
her remain unmarried, or be recon- 
ciied to her husband : and let not the 
husband put away his wife. 12 But 
to the rest speak I, not the Lord: Ih 
any brother hath a wite that believeth 
not, and she be pleased to dwell with 
him, let him not put her away. 138 


hath a hus- 
18—VI. 


luviolability of the marriage bond. 


band that believeth not, and if he be 
pleased to dwell with her, let her not 
leave him. 14 For the unbelieving 
husband is sanctified by the wife, and 
the unbelieving wife is sanctified by 
the husband: else were your children 
unclean; but now are they holy. 15 
But if the unbelieving depart, let him 
depart. A brother or a sister is not 
ander bondage in such cases: but 
God hath called us to peace. 16 For} 
what knowest thou, O wife, whether 
thou shalt save thy husband? or how 
knowest thou, O man, whether thou 
shalt save thy wife? 


In this paragraph the apostle gives them 
direction in a case which must be very fre- 
quent in that-age of the world, especially 
among the Jewish converts ; I mean whether 
they were to live with heathen relatives in a 
married state. Moses’s law permitted di- 
yorce; and there was a famous instance in 
the Jewish state, when the people were 
obliged to put away their idolatrous wives, 
Ezra x. 3° This might move a scruple in 
many minds, whether converts to Christianity 
were not bound to put away or desert their 
mates, continuing infidels. Concerning this 
matter the apostle here gives direction. 
And, 

I. In general, he tells them that ‘marriage, 
by Christ’s command, is for life ; and there- 


fore those who are married must not think of | deserter contract another perieeds 0 


separation. The wife must not depart from 
the husband (v. 10), nor the husband put away 
his wife, v.11. This I command, says the 
apostle; yet not I, but the Lord. Not that 
he commanded any thing of his own head, 
or upon his own authority. Whatever he 
commanded was the Lord’s command, dic- 
tated by his Spirit and enjoined by his autho- 
rity. But his meaning is that the Lord him- 


self, with his own mouth, had forbidden such | flesh when the one is maliciously bent t 


separations, Matt: v. 32; xix. 9; Mark x11; 
Luke xvi. 18. Note, Man and wife canwiot 


separate at pleasure, nor dissolve, when they | contract; and therefore the — 


will, their matrimonial bonds and relation. 
ar, hey must not separate for any other cause 
than what Christ allows. And therefore the 
apostle advises that if any woman had been 


separated, either by a voluntary act of her| the proper means have beem used f 


own or by an act of her husband, she should 
continue unmarried, and seek tetonciliation 


with her. husband, ‘that they might cohabit | does not seem reasonable that tl 
Note, Husbands and wives should | still bound, when it is rendered 
not quarrel at all, or should be quickly re-| perform conjugal duties or ¢ 


again. 


conciled. They are bound to each other for 
life. The divine law allows of no’separation. 
They. cannot throw off the burden, and'there- 
fore should set their shoulders to it, and 


endeavour to make it as light to each other|as this, they are not allowed, fo 


as they can. 
II. He brings the general advice home te 


1 CORINTHIANS. 


the case of such as had an un 
(wv. 12): But to the rest's by 
that is, the Lord had not so’expressly spe 
to this case as to the former divore 
not mean that the apostle : 
thority from the Lord, or 
by his own wisdom, without. ao sna 
of the Holy Ghost. He closes this suk 
with a declaration to the: contrary (v. 
think also that I havethe Spiritof God. Bi 
tn thus prefaced his eae we may 
ten F 
To the advice itself, mney is that if 
palettes: husband or wife were | 
to dwell with a Christian relative, oa tl 
should not separate: The husband ‘she 
not put away an’ unbelieving wife, nor 
wife leave au unbelieving husband, v. 12, 
The Christian calling did not. dissolye 
marriage covenant, but bindvit the faster, 
bringing it back to the original. in 
limiting it to two persons, and binding th 
together for life. ‘The believer.is not by: 
in Christ loosed from matrimonial bo 
an unbeliever, but is atvonce bound andr 
apt to bea better: relative. But, thou 
believing wife or husband: should. not $ 
rate from an unbelieving mate, yet, if the 
believing relative desert the believer, 
means can reconcile to a cohabitation 
such @ case a brother or sister is: nails 
dage (v. 15), not tied up to the unreas 
humour, and bound: servilely’ to. folle 
cleave to the malicious deserter, or, nett ‘ 
to live unmarried after all proper me 
reconciliation have been tried, at least 
guilty of adultery, which was a very 
supposition, because a very Common ins 
among the heathen inhabitants of Co 
In such a case the deserted sc ase f 
free to marry again, and it is g Or 
hands. ‘Aina some’ think that. ‘suc 
cious desertion is as much a diss 
the marriage-covenant as: death i 
how is it possible that the two shall t 


from or put away the other?) Indeed, th 
serter seems still bound by. the m 


(v.11), If the woman depart from her 

upon account of his:infidelity, Jet her 
unmarried. But'the oprpeteeis 
be left more at liberty (I means 


the deserter, and other circumst 
it necessary) to marry 


rel 


comforts, through” the: me 
mate: im such a case’ 
state of servitude indebdidtl 1 
liberty be indulged Christians in si 


infidelity of a husband’ on wifey: to 4 
but, ifthe unbeliever be willing; th 


<a 


are thus related. This is the apostle’s 
eral direction. —— hy 
. We have here the reasons of this advice. 
. Because the relation or state is sanctified 
the holiness of either party: For the un- 

lieving husband is sanctified by the wife, and 
the unbelieving wife by the husband (v. 14), or 
h been sanctified. ‘The relation itself, and 
eonjugal use of each other, are sanctified 
9 the believer. To the pure all things are 
re, Tit. i. 15. Marriage is a divine insti- 
ation; it is a compact for life, by God’s 
ypointment. Had converse and congress 
vith unbelievers in that relation defiled the 
ever, or rendered him or her offensive to 


defeated, and the comforts of it in a manner 
troyed, in the circumstances in which 
istians then were. But the apostle tells 
them that, though they were yoked with un- 
ievers, yet, if they themselves were holy, 
atriage was to them a holy state, and mar- 
age comforts, even with an unbelieving re- 
ve, Were sanctified enjoyments. It was no 
@ displeasing to God for them to continue 
ive as they did before, with their unbe- 
ing or heathen relation, than if they had 
ome converts together. If one of the re- 
Tatives had become holy, nothing of the 
es or lawful comforts of the married state 
Id defile them, and render them displeas- 
to God, though the other were a heathen. 
is sanctified for the wife’s sake. She is 
ctified for the husband’s sake. Both are 
flesh. - He is to be reputed clean who is 
flesh with her that is holy, and vice 
sd: Else were your children unclean, but 
are they holy (v. 14), that is, they would 
heathen, out of the pale of the church and 
| govenant of God. They would not be of the 
aoly seed (as the Jews are called, Isa. vi. 13), 
ommon and unclean, in the same sense 
s heathens in general were styled in the 
postle’s vision, Acts x. 28. This way of 
ing is according to the dialect of the 
, among whom a child begotten by 
“parents yet heathens, was said to be begotten 
out of holiness ; and a child begotten by pa- 
made proselytes was said to be begotten 
a sanctitatem—within the holy enclosure. 
Christians are called commonly saints ; 
they are by profession, separated to be a 
jar people of God, and as such distin- 
from the world; and therefore the 
Idi born to Christians, though married 

fo un believers, are not to be reckoned as part 
the world, but of the church, a holy, not 
mmon and unclean seed. ‘ Continue 
re to live even with unbelieving rela- 
és; for, if you are holy, the relation is so, 
State is so, you may make a holy use even 
unbelieving relative, in conjugal duties, 
r seed will be holy too.” Wuat a 
tis this, where both relatives are be- 
levers! (2.) Another reason is that God 
th called Christians to peace, v.15. The 

iE.) Ke ¢ 


‘ius gies CHAP. VIL. 
the relation, and cohabit as those 


SL ee ~ & i eas + hi). 


Christian contentment 


Christian religion obliges us to act peaceably 
in all relations, natural and civil. We are 
bound, as much as in us lies, to live peaceably 
with all men (Rom. xii. 18), and therefore 
surely to promote the peace and comfort of 
our nearest relatives, those with whom we 
are one flesh, nay, though they should be in- 
fidels. Note, It should be the labour and 
study of those who are married to make each 
other as easy and happy as possible. (3.) A 
third reason is that it is possible for the be- 
lieving relative to be an instrument of the 
other’s salvation (v. 16): What knowest thou, 
O wife, whether thou shalt save thy husband ? 
Note, It is the plain duty of those in so near 
arelation to seek the salvation of those to 
whom they are related. “ Do not separate. 
There is other duty now called for. The con- 
jugal relation calls for the most close and 
endeare@ affection ; it is a contract for life. 
And shouid a Christian desert a mate, when > 
an opportunity offers to give the most glo- 
rious proof of love? Stay, and labour heartily 
for the conversion of thy relative. Endeavour 
to save a soul. Who knows but this may be 
the event? It isnot impossible. And, though 
there be no great probability, saving a soul 
is se good and glorious a service that the 
bare possibility should put one on exerting 
one’s self.” Note, Mere possibility of suc- 
cess should be a sufficient motive with us to 
use our diligent endeavours for saving the 
souls of our relations. “ What know I but I 
may save his soul? should move me to 
attempt it.” 

17 But as God hath distributed to 
every man, as the Lord hath called 
every one, so let him walk. And so 
ordain J in all churches. 18 Is any 
man called being circumcised? let 
him not become uncircumcised. Is 
any called in uncircumcision ?-let him 
not be circumcised. 29 Circumcision 
is nothing, and uncircumcision is no- 
thing, but the keeping of the com- 
mandments of God. 20 Let every 
man abide in the same calling wherein 
he was called. 21 Art thou called 
being a servant? care not for it: but 
if thou mayest be made free, use it 
rather. 22 For he that is called in 
the Lord, bemg a servant, is the 
Lord’s freeman: likewise also he that 
is called, being free, is Christ’s ser- 
vant. 23 Yeare bought witha price; 
be not ye the servants of men. 24 
Brethren, let every man, wherein he 


is called, therem abide with God. 
Here the apostle takes occasion to advise 
them to continue in the state and condition . 
in which Christianity found them, and in 
which they became converts to it. Andhere, 
N 


ng a 


a io 


Christian contentment 


I. He lays down this ruie in general—as 
God hath distributed to every one. Note, Our 
atates and circumstances in this world are 
distributions of divine Providence. This fixes 
the bounds of men’s habitations, and orders 
their steps. God setteth up and pulleth 
down.. And again, As the Lord hath called 
every one, so let him walk. Whatever his cir- 
cumstances or condition was when he was 
converted to Christianity, let him abide 
therein, and suit his conversation to it. The 
rules of Christianity reach every condition. 
And in every state a man may live so as to 
be a credit to it. Note, It is the duty of 
every Christian to suit his behaviour to his 
condition and the rules of religion, to be 
content with his lot, and conduct himself in 
his rank and place as becomes a Christian. 
‘The apostle adds that this was a general 
rule, to be observed at all times and in all 
places: So ordain I in all churches. 

IJ. He specifies particular cases; as, 1. 
That of circumcision. Is any man called 
being circumcised? Let him not be uncircum- 
cised. Is any man called being uncircumcised? 
Let him not be circumcised. It matters not 
whether a man be a Jew or Gentile, within 


the covenant of peculiarity made with Abra- 


ham or without it. He who is converted, 
being a Jew, has no need to give himself un- 
easiness upon that head, and wish himself 
uncircumcised. Nor is he who is converted 
from Gentilism under an obligation to be 
circumcised: nor should he be concerned 
because he wants that mark of distinction 
which did heretofore belong to the people of 
God. For, as the apostle goes on, circum- 
cision is nothing, and uncircumcision is nothing, 
but keeping the commandments of God, v. 19. 
In point of acceptance with God, it is neither 
here nor there whether men be circumcised 
or not. Note, It is practical religion, sincere 
obedience to the commands of God, on which 
the gospel lays stress. External observances 
without internal piety are as nothing. There- 
fore let every man abide in the calling (the 
state) wherein he was called, v.20. 2. That 
of servitude and freedom. It was common 
in that age of the world for many to be ina 
state of slavery, bought and sold for money, 
and so the property of those who purchased 
them. ‘‘ Now,” says the apostle, “ art thou 
called being a servant? Care not for it. Be 
not over-solicitous about it. It is not incon- 
sistent with thy duty, profession, or hopes, 
as a Christian. Yet, if thow mayest be made 
Free, use it rather,” v.21. There are many 
conveniences in a state of freedom above 
that of servitude: a man has more power 
over himself, and more command of his 
time, and is not under the control of another 
lord ; and therefore liberty is the more eligi- 
ble state. But men’s outward condition does 
neither hinder nor promote their acceptance 
with God. For he that is called being a 
servant is the Lord’s freed-man—da7edetbOepoc, 


as he thai is called being free is the Lord’s 


1 CORINTHIANS. | 


ye See 
it 


+ 


ay 


servant. Though he bi 
his- master’s service, he is 
dominion and vassalage of sin. Th 
be not enslaved to Christ, yet he is bour 
yield himself up wholly to his pleasure a 
service; and yet that service is perfect fre 
dom. Note, Our comfort and happiness ¢ 
pend on what we are to Christ, not what 9 
are in the world. The goodness of our 0 
ward condition does not discharge fro} 
the duties of Christianity, nor the badness 
it debar us from Christian privileges. FE 
who is a slave may yet be a Christian fre 
man ; he who isa freeman may yet be Chris 
servant. He is bought with a price, an 
should not therefore be the servant of ma 
Not that he must quit the service of 
master, or not take all proper measures | 
please him (this were to contradict the whe 
scope of the apostle’s discourse); but | 
must not be so the servant of men but th 
Christ's will must be obeyed, and regarde 
more than his master’s. He has paid a mue 
dearer price for him, and has a much full 
property in him. He is to be served at 
obeyed without limitation or reserve. No 
The servants of Christ should be at the 
solute command of no other master b 
himself, should serve no man, any fu 
than is consistent with their duty to hin 
No man can serve two masters. Though soi 
understand this passage of persons bei 
bought out of slavery by the bounty ai 
charity of fellow-Christians; and we t 
passage thus, Have you been redeemed 
slavery with a price? Do not again 
enslaved ; just as before he had advise 
if in slavery they had any prospect of 
made free, they should choose it rai 
This meaning the words will bear, but. 
other seems the more natural. See ch. vi.‘ 
III. He sums up his advice: Let eve 
man wherein he is called abide therein w 
God, v. 24. This is to be understood of @ 
state wherein a man is conyerted to Chi 
tianity. No man should make his fait 
religion an argument to break through 
natural or civil obligations. He should 
and comfortably abide in the condit 
which he is ; and this he may well do, 
he may abide therein with God. Note, 1 
special presence and favour of God are” 
limited to any outward condition or 
formance. He may enjoy it who is ci 
cised; and so may he who is uncireun 
He who is bound may have it as well 
who is free. In this respect there is 
Greek nor Jew, circumcision nor unt 
cision, barbarian nor Scythian, bond nc 
Col. iii. 11. The favour of God is not bot 


. f a 
et 
ai) 


25 Now concerning virgins I h 
no commandment of the Lord: 4 
I give my judgment, as one that he 
obtained merey of the Lord to 
faithful. 26 I suppose therefore t 


<3 
* 


r r e, 4a 
ee. 


it is good for a man so to 
De. as Art thou bound unto a wife ? 
beck not to be loosed. Art thou 
oosed from a wife? seek not a wife. 
28 But and if thou marry, thou hast 
mn ot sinned ; and if a virgin marry, she 
hath not. Seaned. Nevertheless such 


spare you. 29 But this I say, 
ive bren, the time is short: it re- 
maineth, that both they that have 
wives be as though they had none; 
30 And they that weep, as though 
they wept not; and they that rejoice, 
as though they rejoiced not ; and they 
buy, as though they possessed 
nc 31 And they that use this 
orld, as not abusing 7¢: for the 
ion of this world passeth away. 
But I would have you without 
ness. He that is unmarried 
eth for the things that belong to 
he Lord, how he may please the 
ord: 33 But he that is married 
reth for the things that are of the 
d, how he may please his wife. 
34 There is difference also between a 
fe and a virgm. The unmarried 
woman careth for the things of the 
Lo ord, that she may be holy both in 
‘and in spirit: but she that is 
ied careth for the things of the 
d, how she may please her hus- 
id. 35 And this I speak for your 
profit; not that I may cast a 
are upon you, but for that which is 
mely, and that ye may attend upon 
e Lord without distraction. 
e apostle here resumes his discourse, 
i gives directions to virgins how to act, 
acerning which we may take notice, 
Of the manner wherein he introduces 
“Now concerning virgins I have no 
andment of the Lord,v. 25. Ihave no 
sss and universal law delivered by the 
himself concerning celibacy ; but I give 
dgment, as one who hath obtained mercy 
¢ Lord to be faithful,” namely, in the 
ship. He acted faithfully, and there- 
direction was to be regarded as arule 
hrist: for he gave judgment as one who 
ithful apostle of Christ. ThoughChrist 
d 1 before delivered no universal law about 
| matter, he now gives direction by an 


d apostle, one who had obtained mercy 
Lord to be faithful. Note, Faithfuiness 


shall have trouble in the flesh: but | fora manso to be, thatis, to be single. 


Le a - aed 1 ee ee 


eee CHAP. V dg Prudential directions 
od i sie. ieaant distress, | mercy of Christ. It is what Paul was ready 


to acknowledge upon all occasions : I laboured 
more abundantly than they all ; yet not I, but 
the grace of God which was with me, ch. xv. 10. 
And it is a great mercy which those obtain 
from God who prove faithful in the ministry 
of his word, either ordinary or extraordinary. 

II. The determination he gives, which, - 
considering the present distress, was that a 
state of celibacy was preferable: It is good 
I sup- 
pose, says the apostle, or it is my opinion. It 
is worded with modesty, but delivered, not- 
withstanding, with apostolical authority. It 
is not the mereopinion of a private man, but 
the very determination of the Spirit of God 
in an apostle, though it be thus spoken. 
And it was thus delivered to give it the more 
weight. Those that were prejudiced against 
the apostle might have rejected this advice 
had it been given with a mere authoritative 
air. Note, Ministers do not lose their autho- 
rity by prudent condescensions. They must 
become all things to all men, that they may 
do them the more good. This is good, says 
he, for the present distress. Christians, at the 
first planting of their religion, were grievous- 
ly persecuted. Their enemies were very bit- 
ter against them,and treated them very cruelly. 
They were continually liable to be tossed and 
hurried by persecution. This being the then 
state of things, he did not think it so advisa- 
ble for Christians that were single to change 
conditions. The married state would bring 
more care and cumber along with it (v. 33, 
34), and would therefore make persecution 
more terrible, and render them less able to 
bear it. Note, Christians, in regulating their 
conduct, should not barely consider what is 
lawful in itself, but what may be expedient 
for them. 

III. Notwithstanding he thus determines, 
he is very careful to satisfy them that he does 
not condemn marriage in the gross, nor de- 
clare it unlawful. And therefore, though he 
says, “If thou art loosed from a wife (in a 
single staté, whether bachelor or widower, 
virgin or widow) do not seek a wife, do net 
hastily change conditions ;” yet he adds, “If 
thou art bound to a wife, ae not seek to be 
loosed. It is thy duty to continue in the 
married. elshans and do the duties of it.” 
And though such, if they were called to suf- 
fer persecution, would find peculiar difficul- 
ties in it; yet, to avoid these difficulties, they 
must not cast off nor break through the 
bonds of duty. Duty must be done, and 
God trusted with events. But to neglect 
duty is the way to put ourselves out of the 
divine protection. He adds therefore, If 
thou marry thou hast not sinned ; or tf a vir- 
gin marry sheh ath not sinned: but such shail 
have trouble in the flesh. Marrying is not in 
itself a sin, but marrying at that time was 
likely to bring inconvenience upon them, and 
add to the calamities of the times; and there. 
fore he thought it advisable and expedien: 


i 


i 
ti 
t 
ie 
| 


2 A | ee ee 
Prudential directions. 1 CORINTHIANS. 
that such as could contain should refrain| abusing it, v.31. The 
from it; but adds that he would not lay celi-| but must not be abused. — 
bacy on them as a yoke, nor, by seeming to| it is not used to those purpe 
urge it too far, draw them mto any snare;|is given, to honour God ai 


and therefore says, But I spare you. Note,; men—when, instead of be 


sve 
How opposite in this are the papist casuists 
to the apostle Paul! They forbid many to 
marry, and entangle them with vows of celi- 
bacy, whether they can.bear the yoke or no. 
IV. He takes this occasion to give general 
rules to all Christians to carry themselves 
with a holy indifferency towards the world, 
and every thing in it. 1. As to relations : 
Those that had wives must be as though they 
had none; that is, they must not set their 
hearts too much on the comforts of the rela- 
tion; they must be as though they had none. 
They know not how soon they shall have 
none. ‘This advice must be carried into 
every other relation. Those that have child- 
ren should’ be as thorgh they had none. 
Those that are their comfort now may prove 
their greatest cross. And soon may the 
flower of all comforts be cut down. 2. As 
to afflictions: Those that weep must be as 
though they wept not ; that is, we must not 
be dejected too much with any of our afflic- 
tions, nor indulge ourselves in the sorrow 
of the world, but keep up a holy joy in God 
in the midst of all our troubles, so that even 
in sorrow the heart may be joyful, and the 
end of our grief may be gladness. Weeping 
may endure for a night, but joy will come in 
the morning. If we can but get to heaven at 
last, all tears shall be wiped from our eyes ; 
and the prospect of it now should make us 
moderate our sorrows and refrain our tears. 
3. As to worldly enjoyments: Those that re- 
goice should be as though they rejoiced not ; 
that is, they should not take too great a’ com- 
placency in any of their comforts. They 
must be’ moderate in their mirth, and sit 
loose to the enjoyments they most value. | 6), in an image, amidst the faint and y; 
Here is not their rest, nor are these things | appearances of things. And should he 
their portion; and therefore thcir hearts | deeply affected, or grievously afflicted, Ww 
should not be set on them, nor should they | such a scene? log 
place their solace or satisfaction in them.| VI. He presses his general advice 
4. As to worldly trafic and employment: | warning them against the embarrassme! 
Those that buy must be as though they pos-| worldly cares: But I would have you wit 

sessed not. ‘Those that prosper in trade, in- | carefulness, v. 32. Indeed. to be 
crease in wealth, and purchase estates, should | a fault; a wise concern about worldly 
hold these possessions as though they held|is a duty; but to be careful, full of care 

them not. It is but setting their hearts on| have an anxious and perplexing vare 
that which is not (Prov. xxiii. 5) to do other- | them,isa sin. All that care which disq 
wise. Buying and possessing should not | the mind, and distracts it im the worsh 

too much engage our minds. They hinder | God, is evil; for God must be attende 
many people altogether from minding the | without distraction, v.35. The whole 
better part. Purchasing land and trying | should be engaged when God is worship 
oxen kept the guests invited from the wed-|'The work ceases while it diverts to mt ch 
ding-supper, Luke xiv. 18,19. And, when| else, or is hurried and ‘drawn hither. 
" 


room in our aftections 
served for God. And 


ts, that not abuse at; 
we have it in our hands. rn 
V. He enforces these advices with two 
sons:—1. The time is short, v. 29. We h 
but little time to continue in this world;: 
a short season for possessing and enjoy: 
worldly things; apie cuveorahyevog. 
contracted, reduced to a narrow comfy 
It will soon be gone. It is just ready 0 
wrapped up in eternity, swallowed up 
eternity. Therefore;donot set your jhea 
on worldly enjoyments.. Do not be ¢ 
whelmed with worldly cares and troub 
Possess what you must shortly leave 
suffermg yourselves td be possessed ‘by 
Why should your hearts be much set: 
what you must quickly resign ? 2, Thefi 
he 


JY, 


of this world passeth away. (v. 31), 
the habit, figure, appé ce, 0: 
passeth away. It is daily changing cou 
nance. It is ina continual flux. It is no 
much a world as the appearance of one. . 
is show, nothing solid.in it; and it is t 

sient show too, and will quickly be ge 
How proper and powerful an argumet 
this to enforce the former advi 
irrational is it to be affected with the im 

the fading and transient images, of a 
Surely man walketh in a.vain show (Ps. 


¥ 


they do not altogether hinder men from| thither by foreign affairs and cont 
minding their chief business, they do very |'Those who are engaged in divine wo 
much divert them from a close pursuit. | should attend to this very thing, sho 

Those are most likely to run so as to obtain] it their whole business. But hoy 

the prize who ease their minds of all foreign | possible when the mind is swalle 
cares and cumbrances. 5. As to all worldly | the cares of this life? Note, Iti 
concerns: Those that use this world as not \ of a Christian so to order his outy 


> 


—_ — is , 
SE al a — a ae de — 


in life, as to be 
t he may attend 
th d at leisure an 
gaged. This is the general maxim by 
ich the apostle would have Christians 
ern themselves. In the application of it 
istian prudence must direct. That con- 
ition of life is best for every man which is 
for his soul, and keeps him most clear 
cares and snares of the world. By 
maxim the apostle solves the case put 
9 him by the Corinthians, whether it were 
visable to marry? To this he says, That, 
reason of the present distress, and it may 
ein general, at that time, when Christians 
married to infidels, and perhaps under 
essity of being so, if married at all: I 
, in these circumstances, to continue un- 
ried would be the way to free themselves 
any cares and incumbrances, and allow 
‘more vacation for the service of God. 
narily, the less care we have about the 
d the. more freedom we have for the 
vice of God. Now the married state at 
time (if not at all times) did bring most 
ridly care along with it. He that is mar- 
‘eareth for the things of the world, that 
ay please his wife, v.33. And she that is 
ried careth for the things of the world, 
she may please her husband. But the 
arried man and woman mind the things 
rd, that they may please the Lord, 
e holy both in body and spirit, v. 32, 34. 
i but the married person may be holy both 
body and spirit too. Celibacy is not in 
a state of greater purity and sanctity 
riage ; but the unmarried would be 
to make religion more their business at 
mncture, because they would have less 
on from worldly cares. Marriage is 
‘condition of life that brings care along 
, though sometimes it brings more than 
s. itis the constant care of those in 
telation to’ please each other; though 
is more difficult to do at some reasons, 
} some cases, than in others. At that 
|. therefore, the apostle advises that 
ho were single should abstain from 
fiage, if they were under no necessity to 
ize conditions. And, where the same 
on is plain at other times, the rule is as 
0 be observed. And the very same rule 
determine persons for marriage where 
s the same reason, that is, if in the un- 
state persons are likely to be more 
d in the service of God than if they 
married, which is a case supposable in 
respects. ‘This is the general rule, 
Pavety one’s discretion’ must apply to 
particular case ; and by it should he 
four to determine, whether it be for 
i@é or against. That condition of life 
i be chosen by the Christian in which 
ost likely he will have’ the best 


ras Pas dishes? 


tei? Sas * BE 
a 7 


eat? _. Prudential directions. 
36 But if any man think that he 
behaveth himself uncomely toward 
his virgin, if she pass the flower of 
her age, and need so require, let him 
do what he will, he smneth not: let 
them marry. 37 Nevertheless he 
that standeth stedfast in his heart, 
having no necessity, but hath power 
over his own will, and hath so de- 
creed in his heart that he will keep 
his virgin, doeth well. 38 So then 
he that giveth her in marriage doeth 
well; but he that giveth her not in 
marriage doeth better. 

In this passage the apostle is commonly 
supposed to give advice about the disposal 
of children in marriage, upon the principle 
of his former determination. In this view 
the general meaning is plain. It was in 
that age, and those parts of the world, and 
especially among the Jews, reckoned a dis- 
grace for a woman to remain unmarried past 
a certain number of years: it gave a sus- 
picion of somewhat that was not for her 
reputation. | ‘‘ Now,’’ says the apostle, “if 
any man thinks he behaves unhandsomely 
towards his daughter, and that it is not for 
her credit to remain unmarried, when she is 
of full age, and that upon this principle it is 
needful to dispose of her in marriage, he 
may use his pleasure. It is no sin in him 
to dispose of her to a suitable mate. But if 
a man has determined in himself to keep her 
a virgin, and stands to this determination, 
and is under no necessity to dispose of her 
in marriage, but is at liberty, with her con- 
sent, to pursue his purpose, he does well in 
keeping her a virgin. In short, he that 
gives her in marriage does well; but he that 
keeps her single, if she can be easy and 
innocent in such a state, does what is better ; 
that is, more convenient for her in the present 
state of things, if not at all times and seasons.” 
Note, 1. Children should be at the disposal 
of their parents, atid not’ dispose of them- 
selves in'marriage. Yet, 2. Parents should 
consult their children’s inclinations, both to 
marriage in general and to the person‘in par- 
ticular, and not reckon they have uncon- 
trollable power to do with them, and dictate 
to them, as they please. 3: It is our duty 
not only to consider what is lawful, but in 
many cases, at least, what is fit to be done, 
before we ‘do it. 

But I think the apostle is here continuing 
his former discourse, and advising unmarried 
persons, who are at their own disposal, what 
to do, the man’s virgin being meant of his 
virginity. | Toetiy rijy éavrov. rap0ivoy seems 
to be rather meant of preserving his own 
virginity than keeping his daughter a virgin, 


, and the fewest hindrances, i the ser- | though it be altogether uncommon to use the 
E God and the affairs of his own sal. 


word in this sense. Several other reasons 
may be seen in Locke and Whitby, by those 


) 
« 


On thinys offered to idols. 


who will consult them. And it was a common 
matter of reproach among Jews and civilized 
heathens, for a man to continue single be- 
yond sucha term of years, though all did 
not agree in limiting the single life to the 
same term. ‘The general meaning of the 
apostle is the same, that it was no sin to 
marry, if a man thought there wasa necessity 
upon him, to avoid popular reproach, much 
less to avoid the hurrying fervours of lust. 
But he that was in his own power, stood firm 
in his purpose, and found himself under no 
necessity to marry, would, at that season, 
and in the circumstances of Christians at 
that time, at least, make a choice every way 
most for his own conyeniency, ease, and 
advantage, as to his spiritual concerns. And 
it 1s highly expedient, if not a duty, for Chris- 
tians to be guided by sucha consideration. 


39 The wife is bound by the law 


as long as her husband liveth; but if 


her husband be dead, she is at liberty 
to be married to whom she will ; only 
in the Lord. 40 But she is happier 
if she so abide, after my judgment: 
and I think also that I have the Spirit 
of God. 


The whole is here clused up with advice to 
widows : As lony as the husband liveth the 
wife is bound by the law, confined to one hus- 
band, and bound to continue and cohabit 
with him. Note, The marriage-contract is 
for life ; death only canannulthebond. But, 
the husband being dead, she is at liberty to 
marry whom she will. There is no limitation 
by God’s law to be married only for such a 
number of times. It is certain, from this 
passage, that second marriages are not un- 
lawful ; for then the widow could not be at 
liberty to marry whom she pleased, nor to 
marry a second time at all. But the apostle 
asserts she has such a liberty, when her hus- 
band is dead, only with a limitation that she 
marry in the Lord. In our choice of rela- 
tions, and change of conditions, we should 
always have an eye to God. Note, Mar- 
riages are likely to have God’s blessing only 
when they are made in the Lord, when per- 
sons are guided by the fear of God, and the 
laws of God, and act in dependence on the 
providence of God, in the change and choice 
of a mate—when they can look up to God, 
and sincerely seek his direction, and humbly 
hope for his blessing upon their conduct. 
But she is happier, says the apostle, if she 
so abide (that is, continue a widow) in 
my judgment ; and I think I have the Spirit 
of God, v. 40. At this juncture, at least, 
if not ordinarily, it will be much more for the 
peace and quiet of such, and give them less 
hindrance in the service of God, to continue 
unmarried. And this, he tells them, was 
by inspiration of the Spirit. . ‘‘ Whatever 
your false apostles may think of me, [-think, 
end have reason to know, that I have the 


1 CORIN‘THIASS. 


ea i A 


ey 
is #7 
> 


ought not to be made but upon due delil 
tion, after careful consideration of ci 
stances, and upon very probable grou 
least, that it will be a change to advz 
our spiritual concerns. 


CHAP. VIII. 


The apustle, in this chapter, answers another case > 
by some of the Corinthians, about eating those things the 
been sacrificed toidols. 1, He hints at the occasion of 
and gives a caution against too high an esteem of ther know! 
ver, 1—3. 11. He asserts the vanity of idols, the unity ¢ 
Godhead, and the sole mediation of Christ between God and 
ver. 4i—6, III, He tells them that ipon supposition that 
lawful in itselfto eat of things offered to idols (forthat ¢ 
selves are nothing), yet regard must be had to the w 
Christiay brethren, and nothing done that would lay a st 
block befate them, and occasion their sin and destruction, 
to the en % 


fin tae as touching things offe 
unto idols, we know that we 
have knowledge. Knowledge puff 
up, but charity edifieth. 2 An 
[any man think that he knoweth 
[thing, he knoweth nothing yet as 
ought to know. 3 But if any 1 
love God, the same is known of ] 
The apostle comes here to the case of th 
that had been offered to idols, conce 
which some of them sought satisfaction 
case that frequently occurred in that a 
Christianity, when the church of Chris 
among the heathen, and the Israel 
must live among the Canaanites. 
better understanding of it, it must be obse 
that it was a custom among the heathei 
make feasts on their sacrifices, and 
to eat themselves, but invite their fri: 
partake with them. ‘These were us 
in the temple, where the sacrifice was 
(v. 10), and, if any thing was left w 
feast ended, it was usual to carry away a 
tion to their friends; what remained, aft 
belonged to the priests, who sometimes. 
in the markets. See ch. x. 25. Nay, fea 
Athenzeus informs us, were always 
among the heathen, sacred and rel 
things, so that they were wont to Sac 
before all their feasts; and it was acco 
a very profane thing among them, « 
io@iev, to eat at their private tables any 
whereof they had not first sacrificed on 
oceasions. In this circumstance of th 
while Christians lived among ido 
many relations and friends that 
with whom they must keep up acqu 
and maintain good neighbourhood, an 
fore have occasion to eat at their taliles, 
should they do if any thing that had 
sacrificed should be set before them? Y 
if they should be invited to feast with 
in their temples? It seems asif some: 
Corinthians had imbibed an opinion 
even this might be done, beeause 
an idol was nothing in the world, o. 4 . 
apostle seems to answer more directly 
case (ch. x.), and here to argue, upon 
| position of their being sight in this 


i a ie Ee 


ae i 


a 


td. 
> > 


their abuse of their liberty to the pre- 
of others ; but he plainly condemns such 
yin ch.x. The apostle introduces his 
scourse with some remarks about know- 
2 that seem to carry in them a censure 
such pretences to knowledge as I have 
ntioned : We know, says the apostle, that 
pe all have knowledge (v. 1); asif he had said, 
‘You who take such — = not the only 
mowing - ons; we who abstain know as 
h as apis of the vanity of idols, and that 
y are nothing; but we know too that the 
you take is very culpable, and that 
n lawful liberty must be used with charity 
not to the prejudice of weaker brethren. 
owledge puffeth up, but charity edifieth, v. 1. 
te, 1. The preference of charity to con- 
knowledge. That is best which is 
to do the greatest good. Knowledge, 
orat least a high conceit of it, is very apt to 
Swell the mind, to fill it with wind, and so 
puff it up. This tends to no good to our- 
elves, but in many instances is much to the 
hurt of others. But true love, and tender 
sgard to our brethren, will put us upon con- 
miting their interest, and acting as may be 
their edification. Observe, 2. That there 
$ no evidence of ignorance more common 
han a conceit of knowledge: If any man 
ink that Fe knoweth any thing, he knoweth 
gyetas heought toknow. Hethatknows 
best understands his own ignorance, and 
perfection of human knowledge. He 
nagines himself a knowing man, and is 
and conceited on this imagination, has 
eason to suspect that heknows nothing aright, 
thing as he ought to know it. Note, It is 
= thing to know truth, and another to know 
s we ought, so as duly to improve our 
ledge. Much may be known when 
ng is known to any good purpose, when 
ther ourselves nor others are the better for 
wledge. And those who think they 
any thing, and grow vain hereupon, 
all men most likely to make no good 
[use of their knowledge ; neither themselves 
fior others are likely to be benefited by it. 
ut, adds the apostle, if any man love God, 
same is known of God. If any man love 
and is thereby influenced to love his 
bour, the same is known of God ; that 
some understand it, is made by him to 
, is taught of God. Note, Those that 
love God are most likely to be taught of 
and be made by him to know as they 
Some understand it thus: He shall 
pproved of God ; he will accept him and 
e pleasure in him. Note, The charitable 
n is most likely to have God’s favour. 
who love God, and for his sake love 
brethren and seek their welfare, are 
0 be beloved of God; and how much 
; it to be approved of God than to 
vain opinion of ourselves ! 


~ 


concerning therefore the eat- 
z of those things that are offered 
ee ' 


5 


. 
4 si * e 


he oe? 
—— 
a ¥ « 


Sk CHAP. VIL —_On eating things offered to idols. 


in sacrifice unto idols, we know that 
an idol is nothing in the world, and 
that there is none other God but one. 
5 For though there be that are called 
gods, whether in heaven or in earth, 
(as there be gods many, and lords 
many), 6 But to us there is but one 
God, the Father, of whom are all 
things, and we in him; and one Lord 
Jesus Christ, by whom are all things, 
and we by him. 


In this passage he shows the vanity of 
idols: As to the eating of things that have 
been sacrificed to idols, we know that an idol 
is nothing in the world ; or, there is no idol 
in the world; or, an idol can do nothing in 
the world: for the form of expression in the 
original is elliptical. The meaning im the 
general is, that heathen idols have no di- 
vinity in them; and therefore in the Old 
Testament they are commonly called Jies and 
vanities, or lying vanities. They are merely 
imaginary gods, and many of them no better 
than imaginary beings; they have no power 
to pollute the creatures of God, and thereby 
render them unfit to be eaten by a child or 
servant of God. Every creature of God is 
good, if it be received with thanksgiving, 
1 Tim. iv. 4. It isnot in the power of the va- 
nities of the heathens to change its nature — 
And there is no other God but one. Heathen 
idols are not gods, nor to be owned and re- 
spected as gods, for there is no other God 
but one. . Note, The unity of the Godhead is 
a fundamental principle in Christianity, and 
in all right religion. The gods of the hea- 
thens must be nothing in the world, must 
have no divinity in them, nothing of real 
godhead belonging to them; for there is no 
other God but one. Others may be called 
gods: There are that are called gods, in 
heaven and earth, gods many, and lords 
many ; but they are falsely thus called. The 
heathens had many such, some in heaven 
and some on-earth, celestial deities, that were 
of highest rank and repute among them, 
and terrestrial ones, men made into gods, 
that were to mediate for men with the 
former, and were deputed by them to preside 
over earthly affairs. These are in scripture 
commonly called Baalim. They had gods of 
higher.and lower degree ; nay, many in each 
order: gods many, and lords many ; but ail 
titular deities and mediators: so called, but 
not such in truth.» All their divinity and 
mediation were imaginary. For, 1. To us 
there is but one God, says the apostle, the 
Father, of whom are all things, and we in or 
for him. We Christians are better informed ; 
we well know there is but one God, the 
fountain of being, the author of all things, 
maker, preserver, and governor of the whole 
world, of whom and for whom are all things 
Not one God to govern one part of mankind, 


> ae tow ee Se > 


On eating things offered to idols. 
or one rank and order of men, and another 
to govern another. One God made all, and 
therefore has power over all. All things are 
of him, and we, and all things else, are. for 
him. Called the Father here, not in contra- 
distinction to the other persons of the sacred 
Trinity, and to exclude them from the God- 
head, but in contradistinction to all creatures 
that were made by God, and whose formation 
is attributed to each of these three in other 
places of scripture, and not appropriated to 
the Father alone. God the Father, as Fons 
et fundamentum Trinitatis—as the first person 
im the Godhead, and the original of the other 
two, stands here for the Deity, which yet 
comprehends al] three, the name God be- 
ing sometimes in scripture ascribed to the 
Father, car’ iZoy#v, or by way of eminency, 
because he is.fons et principium Deitatis (as 
Calvin observes),.the fountain of the Deity in 
the other two, they having it by communica- 
tion from him: so that there is but. one God 
the Father, and yet. the Son is God too, but 
is not another God, the Father, with his 
Son and Spirit, being the one God, but not 
without them, or so as to exclude them from 
the Godhead. 2. There is to.us but one 
Lord, cne Mediator between God and men, 
even Jesus Christ. Not many mediators, as 
the heathenimagined, but one only, by whom 
all things were created and do consist, and to 
whom all our hope and happiness are owing— 
the man Christ Jesus ; but a man in personal 
union with the divine Word, or God the Son. 
This very man hath God made both Lord and 
Christ, Acts ii. 36. Jesus Christ, in his hu- 
man nature and mediatorial state, has a de- 
legated: power, a name giyen him, though 
above every name, that at his name every 
knee should bow, and every tongue confess 
that he is Lord. .And thus he is the only 
Lord, and only Mediator, that Christians ac- 
knowledge, the only person who comes be- 
tween .God and sinners, administers the 
world’s affairs under God, and mediates for 
men with God. All the lords of this sort 
among heathens are merely imaginary ones. 
Note, It is the great privilege of us Christians 
that we know the true God, and» true Me- 
diator between God and man : the true God, 
and Jesus Christwhomhe hath sent, John xvii. 3. 

7 Howbeit there is not in every 
man that knowledge: for some with 
conscience of the idol unto this hour 
eat it as a thing offered unto an idol; 
and their conscience being weak is 
defiled. 8 But meat commendeth us 
not to God : for neither, if we eat, are 
we the better ; neither, if we eat not, 
are we the worse. 9 But take heed 
lest by any means this liberty of your’s 
become a stumblingblock to them 


that. are weak. 10 For if any man 


1 CORINTHIANS, 


ae 


conscience of him w 
emboldened to eat those things > 
are offered to idols; 11! And throu 
thy knowledge shall the weak broth 
perish, for whom Christ died? 
But when ye sin so against the br 
thren, and wound their weak co) 
science, ye sin against Christ. } 
Wherefore, if meat make my brot 
to offend, I will eat no flesh while 


world standeth, lest I:make my br 
ther to offend. , Bet 
The apostle, having granted, and ind 
confirmed, the opinion of some among” 
Corinthians, that idols were nothing, proce 
now to show them that their inference fr 
this assumption was not just, namely, # 
therefore they might go into the idol-tem; 
and eat of the sacrifices, and feast there’ 
their heathen neighbours. He does no 
deed here so much insist upon the unlay 
ness of the thing in itself as the 
such freedom might do to weaker Ch 
persons that had not the same meas 
knowledge with these pretenders. An 
I. He informs them that every 
man, at that time, was not so fully ¢ 
and persuaded that an idol was n h 
Howbeit, there is not in every man this k 
ledge; for some, with conscience of the 
unto this hour, eat it as a thing off ed 
an idol : with conscience of the idol ; the 
some confused veneration for it. 
they were conyerts to Christianity, and 
fessed the true religion, they were 
fectly cured of the old leayen, but ret 
unaccountable respect for the idols 
worshipped before. Note, Weak ¢ 
may be ignorant, or have but a 
knowledge of the greatest and plaines' 
Such were those of the one God and 
diator. And yet some of those 
turned from heathenism to Chr 
among the Corinthians seem to have 
a veneration for their idols, utterly 
cilable with those great principles; so: 
when an opportunity offered to eat # 
oftered to idols they did not-abstain, to 
tify their abhorrence of idolatey. Bas it 
a professed contempt of the idol, by di 
ing they looked upon it to be noth 
so. their conscience, being weak, was de 
that is, they contracted guilt; they ate 
respect to the idol, with an imagination 
it had something divine in it, F 
mitted idolatry: whereas the. design 
gospel was to turn men from ¢ id 
the living God. yess 7 weak in thei 
understanding, not thoroughly apprized 0 
the vanity of idols; and, while they ate wha 
was sacrificed to them out of veneration 10) 
them, contracted | the guilt of idolatry, 


meat in the idol’s age 


v 


“4 


+ 


see thee which hast knowledge sit at! so greatly polluted themselves. This 4 


‘ 


y ~ 
> the sense of the place; though some 
stand it of weak Christians defiling 
eating what was offered to an 
ido] | an apprehension that thereby it be- 
came unclean, and made those so in a moral 
sense who should eat it, every one not hav- 
ing a knowledge that the idol was nothing, 
and therefore that it could not render what 
was offered toit in this sense unclean. Note, 
'e should be careful. todo nothing that may 
oceasion weak Christians to defile their con- 
sciences. ian 

IL. He tells them that mere eating and 
drinking had nothing in them virtuous nor 
iminal, nothing that could make them better 
Ir worse, pleasing nor displeasing to God : 
at commendeth us not to God ; for neither 
F we eat are we the better, nor if we eat not 
we the worse, v.8. It looks as ‘if: some 
the Corinthians made a merit of their eat- 
ing what had been offered to idols, and that 
their very temples too (v.10), because it 


othing. But eating and. drinking are in 
lyes actions indifferent: It matters 
what we eat. What goes into the man 
this sort neither purifies nor defiles:. Flesh 
red to idols may in itself be as proper for 
od as any other; and the bare eating, or 
aring to eat, has no virtue in it.’ Note, 
f is a gross mistake to think that distinc- 
of food will make any distinction be- 
fveen men in God’s account: Eating this 
ood, and forbearing that, have nothing in 
lem to recommend a person to God. 
II. He cautions them against abusing 
eir liberty, the liberty they thought they 
had in this matter. For! that they mistook 
this matter, and had no allowance to sit at 
t in the idol’s temple, seems plain from 
x. 20, &e. But the apostle argues here 
‘even upon the supposition that they 
d such power, they must be cautious how 
ase it; it might be a stumbling-block to 
veak (v, 9), it might occasion their falling 
dolatrous actions, perhaps their falling 
7m Christianity and revolting again to 
thenism. “If aman see thee, who hast 
Jwledge (hast superior understanding to 
_ and hereupon conceitest that thou hast 
Derty to sit at meat, or feast, in an idol’s 
0] le, because an idol, thou sayest, is 
nothing), shall not one who is less thoroughly 
med in this matter, and thinks an idol 
thing, be emboldened to eat what was 
to the idol, not as common food, but 
e, and thereby be guilty of idolatry ?” 
n occasion of falling they should be 
of laying before their weak brethren, 
tever liberty or power they themselves 
The apostle backs this caution with 
considerations :—1. The danger that 
accrue to weak brethren, even those 
rethren for whom Christ died. We 
deny ourselves even what is lawful 
t than occasion their stumbling, and 
er their souls (v.11): Through thy 


ppc bt CHAP. 


nly showed that they thought the idols| 


Vii. On eating things offered to idols. 
knowledge shall thy weak brother perish, for 
whom Christ died ? Note, Those whom Christ 
hath redeemed. with his most precious blood 
should be very precious and dear to us. If 
he hadisuch compassion as’ to die for them, 
that they might not perish, we should have 
so much compassion for them as to deny 
ourselves, for their sakes, invarious instances, 
and not use our liberty to their hurt, to occa- 
sion their stumbling, or hazard their ruin. 
That man has very little of the spirit of the 
Redeemer who had rather his brother should 
perish than himself be abridged, im any re- 
spect, of his liberty. He who hath the Spirit 
of Christ in him will love those whom Christ 
loved, so as to die for them, and will study to 
promote their spiritual and eternal warfare, 
and shun every thing that would unnecessa- 
rily grieve them, and much more every thing 
that would be likely to occasion their stum- 
bling, or falling into sm. 2. The hurt done 
to them Christ takes as done to himself: 
When you sin so against the weak brethren 
and wound their consciences, you sin against 
Christ, v.12. Note, Injuries done to Chris- 
tians are injuries to Christ, especially te 
babes in Christ, to weak Christians; and» 
most of all, involving them in guilt : wound- 
ing their consciences is wounding him. He 
has a particular care of the lambs of the flock: 
He gathers them in his arm and carries them 
in his bosom, Isa. xl. 11. Strong Christians 
should be very careful to avoid what will 
offend weak ones, ‘or lay a stumbling-block 
in their way. Shall we be void of compassion 
for those to whom Christ has shown so much ? 
Shall we sin against Christ who suffered for 
us’? Shall. we set ourselves to defeat his 
gracious designs, atid help to ruin those 
whom he died to save? 

IV. He enforces all with his own example 
(v.13): Wherefore if meat make my brother 
to offend I-will eat no flesh while the world 
standeth, lest Imake my brother to offend. He 
does not say that he will never eat more. 
This were to destroy himself, and to commit 
a heinous sin, to prevent the sm and fall of 
a brother. Such evil must not be done that 
good.may come of it. But, though it was 
necessary to eat, it was not necessary to eat 
flesh. And therefore, rather than occasion 
sin in a brother, he would abstain from it as 
long as he lived. He had such a value for 
the soul of his brother that he would will- 
ingly deny himself ina matter of liberty, and 
forbear any particular food, which he might 
have lawfully eaten and might like to eat, 
rather than lay a stumbling-block in a weak 
brother’s way, and occasion him to sin, by 


following his example, without being clear in® 


his mind whether it were lawful or no. Note, 


| We should be very tender of doing any thing 


that may be an occasion of stumbling to 


others, though it may be innocent in itself. 


Liberty is valuable, but the weakness of a 
brother should induce, and sometimes bind 
tis to waive it. We must not rigorously 


Rights of a Christian minister. 


claim nor use our own rights, to the hurt and 
ruin of a brother’s soul, and so to the injury 
of our Redeemer, who died for him. When 
it is certainly foreseen that my doing what I 
may forbear will occasion a fellow-christian 
to do what he ought to forbear, I shall of- 
fend, scandalize, or lay a stumbling-block in 
his way, which to do is a sin, however lawful 
the thing itself be which is done. And, if 
we must be so careful not tooccasion other 


‘men’s sins, how careful should we be to 


avoid sin ourselves! If we must not en- 
danger other men’s souls, how much should 
we be concerned not to destroy our own! 


CHAP IX. 


In this chapter the apostle seems to answer some cayils against 
himself. I. He asserts his apostolical mission and authority, 
and gives in his success among them as a testimony toit, ver. 1, 2. 
1]. He claims a right to subsist by his ministry, and defends it 
by several arguments from natural reason and the Mosaical law, 
and asserts it also to be a constitution of Christ, ver. 3—14 
'tl. He shows that he had willingly waived this privilege and 
power for their benefit, ver. 15—18. IV. He specifies several 
ether things, in which he had denied himself for the sake of 
other men’s spiritual interest and salvation, ver. 19—23. And, V. 
Concludes his argument by showing what animated him to this 
course, eveu the prospect of an incorruptible crown, ver. 24, to 
the end. 


M I not an apostle? am I not 

free? have I not seen Jesus 
Christ our Lord ? are not ye my work 
in the Lord? 2 If I be not an 
apostle unto others, yet doubtless I 
am to you: for the seal of mine 
apostleship are ye in the Lord. 


Blessed Paul, in the work of his ministry, 
not only met with opposition from those 
without, but discouragement from those 
within. He was under reproach; false bre- 
thren questioned his apostleship, and were 
very industrious to lessen his character and 
sink his reputation; particularly here at Co- 
rinth, a place to which he had been instru- 
mental in doing much good, and from which 
he had deserved well; and yet there were 
those among them who upon these heads 
created him great uneasiness. Note, It is no 
strange nor new thing for a minister to meet 
with very unkind returns for great good-will 
to a people, and diligent and successful ser- 
vices among them. Some among the Co- 
rinthians questioned, if they did not disown, 
his apostolical character. To their cavils he 
here answers, and in such a manner as to set 
forth himself as a remarkable example of that 
self-denial, for the good of others, which he 
had been recommending in the former chap- 
ter. And, 1. He asserts his apostolical mis- 
sion and character: Am I not an apostle? 
Have I not seen Jesus Christ our Lord? To 
be a witness of his resurrection was one 
@reat branch of the apostolical charge. 
“Now,” says Paul, ‘“ have not I seen the 
Lord, though not immediately after his re- 
surrection, yet since his ascent?” See eh. iv. 
8. “ AmI not free? Have I not the same 
commission, and charge, and powers, with 
the other apostles? What respect, or honour, 
or subsistence, can they challenge, which I 


ie i eee el 


Ses) ee 


| CORINTHIANS. > "Oe 


am not at liberty to demand ad 
It was not because he had no 
the gospel that he maintained 
his own hands, but for other reasons. — 
offers the success of his ministry a 
them, and the good he had done to them, 
proof of his apostleship: Are not you my worl 
in the Lord? ‘Through the blessing of C ar 
on my labours, have not I raised a churel 
among you? The seal of my apostleshi 
are you in t Your conversion 
my means is a confirmation from God of m: 
mission.” Note, The ministers of Chris 
should not think it strange to be put upon th 
proof of their ministry by some who have hi 
experimental evidence of the power of it an 
the presence of God with it. 3. He just 
upbraids the Corinthians with their disre 
spect: ‘‘ Doubtless, if I am not an apostle 
others, I amso to you, v.2. I have laboure 
so long, and with so much success, amo. 
you, that you, above all others, should oy 
and honour my character, and not call it © 
question.” Note, It is no new thing fe 
faithful ministers to meet with the wo 
treatment where they might expect the bes 
This church at Corinth had as much 
to believe, and as little reason to question, h 
apostolical. mission, as any; they had — 
much reason, perhaps more than any chure 
to pay him respect. He had been i 
mental in bringing them to the knowleds 
and faith of Christ; he laboured long amor 
them, nearly two years, and he laboured | 
good purpose, God having much people ¢ 
them. See Acts xviii. 10, 11. It was aggi 
vated ingratitude for this people to cal 
question his authority. " 
3 Mine answer to them that ¢ 
examine me is this, 4 Have we mt 
power to eat and to drink? 5 Ha 
we not power to lead about a sister, 
wife, as well as other apostles, and 
the brethren of the Lord, and Cepha 
6 Or I only and Barnabas, have 
we power to forbear working ? 7 W 
goeth a warfare any time at his 0} 
charges? who planteth a vine yar 
and eateth not of the fruit there¢ 
or who feedeth a flock, and eaté 
of the milk of the flock? 8 
these things as a man? or saithn 
the law the same also? 9 For it 
written in the law of Moses, T 
shalt not muzzle the mouth of the 


that treadeth out the corn. Doth 
take care for oxen? 10 Or saith he 
altogether for our sakes? For © 
sakes, no doubt, this is written: 
he that plougheth should plou 
hope; and that he that thres 
hope should be partaker of his he 


RATA - inl pe aay 


Pe UY See oe 


On >. GRA Rights of a Christian minister. 


we have sown unto you spi- 
ings, is ié a great thing if we 
shall reap your carnal things? 12 If 
_ others be partakers of this power over 
_ you, are not we rather? Nevertheless 
we have not used this power; but 
‘suffer all things, lest we should hinder 
the gospel of Christ. 13 Do ye not 
now that they which minister about 
* oly things live of the things of the 
temple? and they which wait at the 
altar are partakers with the altar? 


that they which preach the gospel 
hould live of the gospel. 


Having asserted his apostolical authority, 
= proceeds to claim the rights belonging to 
his office, especially that of being maintained 
Plt... 
__L. These he states, v.3—6. ‘“ My answer 
0 those that do examine me (that is, enquire 
nto my authority, or the reasons of my con- 
duct, if 1 am an apostle) is this: Have we not 
power to eat and drink (v. 4), or a right to 
aintenance? Have we not power to lead 
out a sister, a wife, as well as other apostles, 
d the brethren of the Lord, and Cephas ; and, 
it only to be maintained ourselves, but have 
em maintained also? Though Paul was at 
time single, he had a right to take a wife 
hen he pleased, and to lead her about with 
im, and expect a maintenance for her, as 
well as himself, from the churches. Perhaps 
32 nabas had a wife, as the other apostles 
‘tainly had, and led them about with them. 
that a wife is here to be understood by 
@ sister-woman—-adehgry yuvaika, is plain 
from this, that it would have been utterly 
fit for the apostles to have carried about 
omen with them unless they were wives. 
| The word implies that they had power over 
| them, and could require their attendance 
on them, which none could have over any 
it wives or servants. Now the apostles, 
© worked for their bread, do not seem to 
e been in a capacity to buy or have ser- 
| vants to carry with them. Not to observe 
that it would have raised suspicion to have 
carried about even women-servants, and much 
other women to whom they were not 
d; for which the apostles would never 
any occasion. ‘The apostle therefore 
ly asserts he had a right to marry as 
Il as other apostles, and claim a main- 
nce for his wife, nay, and his children too, 
had any, from the churches, without 
uring with his own hands to procure it. 
only and Barnabas, have not we power to 
car working ? v.6. In short, the apostle 
re claims a maintenance from the churches, 
th for him and his. This was due from 
, and what he might claim. 
. He proceeds, by several arguments, to 


prove his claim. 1. From the common prac- 
tice and expectations of mankind. ‘Those 
who addict and give themselves up to any way 
of business in the world expect to live out of 
it. Soldiers expect to be paid for their ser- 
vice. _Husbandmen and shepherds expect to 
get a livelihood out of their labours. If they 
plant vineyards, and dress and cultivate them, 
it is with expectation of fruit; if they feed a 
flock, it is with the expectation of being fed 
and clothed by it! Who goeth a warfare at 
any time at his own charge? Who planteth a 
vineyard, and eateth not the fruit thereof ? 
Who feedeth a flock, and eateth not the milk 
thereof ? v. 7—9. Note, It is very natural, 
and very reasonable, for ministers to expect a 
livelihood out of their labours. 2. He argues 
it out of the Jewish law: Say I these things 
as aman? Or saith not the law the same also? 
v. 8. Is this merely a dictate of common rea- 
son and according to common usage only? 
No, it.is also consonant to the old law. God 
had therein ordered that the ox should not be 
muzzled while he was treading out the corn, 
nor hindered from eating while he was pre- 
paring the corn for man’s use, and treading 
it out of the ear. But this law was not chiefly 
given out of God’s regard to oxen, or concern 
for them, but to teach mankind that all due 
encouragement should be given to those who 
are employed by us, or labouring for our. 
good—that the labourers should taste of the 
fruit of their labours. Those who plough 
should plough in hope ; and ‘those who thresh 
in hope should be partakers of their hope, v. 10. 
The law saith this about oxen for our sakes, 
Note, Those that lay themselves out to do 
our souls good should not have their mouths 
muzzled, but have food provided for them. 
3. He argues from common equity : If we have 
sown unto you spiritual things, is it a great 
thing if we shall reap your carnal things ? 
What they had. sown was much better than 
they expected to reap. ‘They had taught them 
the way to eternal life, and laboured heartily 
to put them in possession of it. It was no 
great matter, surely, while they were giving 
themselves up to this work, to expect a sup.- 
port of their own temporal life. ‘They had 
been instruments of conveying to them the 
greater spiritual blessings ; and had they no 
claim to as great a share in their carnal things 
as was necessary to subsist them? Note, 
Those who enjoy spiritual benefits by the 
ministry of the word should not grudge a 
maintenance to such as are employed in this. 
work. If they have received a real benefit, 
one would think they could not grudge them 
this. What, get so much good by them, and 
yet grudgetodosolittlegood tothem! Is this 
grateful or equitable? 4. He argues from the 
maintenance they afforded others: ‘“ If others 
are partakers of this power over you, are not 
we rather? You allow others this mainte- 
nance, and confess their claim just ; put who 
has so just a claim as I from the church of 
Corinth? Who has given greater evidence 


Rights of a Christian minister. 
of the apostolical mission? Who has laboured 
so much for your good, or done like service 
among you?” Note, Ministers should be 
valued and provided for according to their 
worth. “ Nevertheless,” says the apostle, “we 
have not used this power ; but suffer all things, 
lest we should hinder the gospel of Christ. We 
have not insisted on our right, but have 
rather been in straits to serve the interests of 
the gospel, and promote the salvation of 
souls.” He renounced his right, rather than 
by claiming it he would hinder his success. 
He denied himself, for fear of giving offence ; 
but asserted hisright lest his self-denial should 
prove prejudicial to the ministry. Note, He 
1s likely to plead most effectually for the 
rights of others who shows a generous dis- 
regard to his own. It is plain, in this case, 
that justice, and not self-love. is the principle 
bywhichheisactuated. 5. He argues from the 
old Jewish establishment : “* Do you not know 
that those who minister about holy things live 
of the things of the temple, and those who wait 
ut the altar are partakers with the altar ? v.13. 
And, if the Jewish priesthood was maintained 
out of the holy things that were then offered, 
shall not Christ’s ministers have a mainte- 
nance out of their ministry? Is there not as 
much reason that we should be maintained as 
they? He asserts it to be the institution of 
Christ: ‘‘ Even so hath the Lord ordained that 
those who preach the gospel should live of the 
gospel (v. 14), should have a right to a main- 
tenance, though not bound to demand it, and 
insist upon it.” It is the people’s duty to 
maintain their minister, by Christ’s appoint- 
ment, though it be not a duty bound on 
every minister to call for or accept it. He 
may waive his right, as Paul did, without 
being a sinner ; but those transgress an ap- 
pointment of Christ who deny or withhold it. 
Those who preach the gospel have a right to 
live by it; and those who attend on their 
ministry, and yet take no thought about 
their subsistence, fail: very much in their 
duty to Christ, and the respect owing to 


them. 


15 But I have used none of these 
things: neither have I written these 
things, that it should be so done unto 
me : for it were better for me to die, 
than that any man should make my 
glorying void. 16 For though I 
preach the gospel, I have nothing to 
glory of: for necessity is laid upon 
me; yea, woe is unto me, if I preach 
not the gospel! 17 For if I do this 
thing willingiy, I have a reward: but 
if against my will, a dispensation of 
the gospel is committed unto me. 18 
What is my reward then? Verily 
that, when I preach the gospel, 
may make the gospel of Christ with- 


i 


1 CORINTHIANS. 
| out charge, that I ete cs 


as Ses rs 


«Gt 


power in the gospel. 
Here he tells them that he had, 
standing, waived his privilege; and 
his reason for doing it. | 
I He tells them that he had neg! 
claim his right in umes past: I have use 
none of these things, v.15. He neither ate 
nor drank himself at their cost, nor led abou 
a wife to be maintained by them, ner forb 
working to maintain himself. From) ‘ 
he received a maintenance, but not fror 
them, for some special reasons. Nor did I 
write this to make his claim now. Though 
he here asserts his right, yet he does no 
claim his due; but denies himself for thei 
sakes, and the gospel 
II. We have the reason assigned of 
exercising this self-denial. He would not 
have his glorying made void: Jt were bette 
Jor him to die than that any man should 
his glorying void, v. 14 This glorying di 
imply nothing in it of — » or self-con 
coy nil cota at applause, but'a high de 
gree of satisfaction and comfort. It 
singular pleasure to him to preach the gospe 
without making it burdensome; and he w, 
resolved that among them he would not los 
this satisfaction. His advantages for pre 
moting the gospel were his’ glory, ané ‘Ah 
valued them above his'rights, or his very life 
Better were it for him to die than to have h 
glorying made void, than to have it jus 
said that he preferred his wages to his wor 
No, he was ready to deny himself for the sak 
of the gospel. Note, It is the glory 
minister to prefer the success of his mi 
to his interest, and deny himself, that he ma 
serve Christ, and save souls. Not that im 
doing he does more than he ought; he- 
still acting within the bounds of the law. 
charity. But he acts upon truly noble: pri 
ciples, he brings much honour to God in 
doing; and those that honour him he w 
honour. It is what God will approve am 
commend, what a man mayvalue himself f 
and take comfort in, though he cannot mi 
a merit of it before God. Gi 
III. He shows that this’ self-denial % 
more honourable in itself, and yielded I 
much more content and comfort, than 1 
preaching did: “ Though I preach the gosp 
I have nothing whereof to glory ; for necessi 
is laid upon me; yea, woe ts unto mie, 
preach not the gospel, v. 16. Itismye 
my business; it is the work for w : 
constituted an apostle, ek. i. 17. This % 
duty expressly bound upon me. It is not 
any degree a matter of liberty. Necess 
upon me. I am false and unfaithful to % 
trust, I break a plain and express comma 
and woe be to me, if Ido not preach 
gospel.” Those who are set apart to 
office of the ministry have it m charge 
preach the gospel. Woe be to'them if th 
do not. From this none is 


i 
we 
id) 

: 


ot given in charge to all, nor any 
r of the gospel, to do his work gratis, 
each and have no maintenance out of it. 
s not said, ‘‘ Woe be to him if he do not 
ach the gospel, and yet maintain himself.” 
this point he is more at liberty. It may 
9e his jo to preach at some seasons, and 
inder some circumstances, without receiving 
“maintenance for it; but he has, in the 
eneral, a right to it, and may expect it from 
ose among whom he labours. When he 
Tenounces this right for the sake of the 
rospel and the souls of men, though he does 
 Supererogate, yet he denies himself, 
ves his privilege and right ; he does more 
n his charge and office in general, and at 
times, obliges him to. Woe be to him if 
do not preach the gospel; but it may 
sometimes be his duty to insist on his main- 
enance for so doing, and whenever he for- 
s to claim it he parts with his right, 
gh a man may sometimes be hound to do 
by the general duties of love to God and 
to men. Note, It is a high attain- 
in religion to renounce our own rights 
the good of others; this will entitle to a 
aliar reward from God. For, ; 
TV. The apostle here informs us that doing 
duty with a willmg mind will meet with 
ious recompence from God: If I do 
thing, that is, either preach the gospel or 
e@ no maintenance, willingly, I have a re- 
d. Indeed, it is willing service only that 
able of reward from God. It is not the 
e doing of any duty, but the doing of it 
y (that is, willingly and cheerfully) 
‘God has promised to reward. Leave 
eart out of our duties, and God abhors 
ne! = ae are but the carcasses, without 
d spirit, of religion. Those must 
willingly who would be accepted of 
‘in this duty. -They must make their 
business a pleasure, and not esteem it a 
rudgery. And those who, out of regard to 
» honour of God or good of souls, give up 
eir claim to a maintenance, should do this 
uty willingly, if they would be accepted in 
or rewarded for it. But whether the duty 
f the office be done willingly or with reluct- 
e, whether the heart be in it or averse 
t, all in office have a trust and charge 
God, for which they must be account- 
Ministers have a dispensation of the 
pel, or stewardship—oixovop:ia (Luke xvi. 2), 
mitted to them. Note, Christ’s willing 
ants shall not fail of a recompence, and 
proportioned to their fidelity, zeal, and 
ence; and his slothful and unwilling 
its shall all be called to an account. 
his name, and professing to do his 
ness, will make men accountable at his 
And how sad an account have slothful 
ats to give! 
“The apostle sums up the argument, by 
x before them the encouraging hope he 
ge recompence for his remarkable 
What is my reward then? v. 18. 


Te CHR HS 


The apostle » devotedness 


What is it I expect a recompence from God 
for? That when I preach the gospel I may 
make it without charge, that I abuse not my 
power in the gospel. Or, “not so to claim 
my rights as to make them destroy the great 
intentions and ends of my office, but re- 
nounce them for the sake of these.” Itisan 
abuse of power to employ it against the very 
ends for which it is given. And the apostle 
would never use his power, or privilege of 
being maintained by his ministry, so as to 
frustrate the ends of it, but would willingly 
and cheerfully deny himself for the honour 
of Christ and the interest of souls. . That 
minister who follows his example may have 
cheerful expectations of a full recompence. 

19 For though I be free from all 
men, yet have I made myself servant 
unto all, that I might gain the more. 
20 And unto the Jews I became asa 
Jew, that I might gain the Jews; to 
them that are under the law, as under 
the law, that I might gain them that 
are under the law; 21 To them that 
are without law, as without law, (being 
not without law to God, but under the 
law to Christ,) that I might gain them 
that are without law. 22 To the 
weak became I as weak, that I might 
gain the weak: I am made all things 
to all men, that I might by all means 
save some. 23 And this I do forthe 
gospel’s sake, that I might be par- 
taker thereof with you. 

The apostle takes occasion from what he 
had before discoursed to mention some other 
instances of his self-denial and parting with 
his liberty for the benefit of others. 

I. He asserts his liberty (v. 19): Though I 
be free from all men. He was free-born, a 
citizen of Rome. He was in bondage to 
none, nor depended upon any for his subsist- 
ence; yet he made himself a servant to all, 
that he might gain the more. He behaved as 
a servant; he laboured for their good as a 
servant ; he was careful to please, as a servant 
to his master; he acted in many cases as it 
he had no privileges ; and this that he might 
gain the more, or make the more converts to 
Christianity. He made himself a servant, 
that they might be made free. 

II. He specifies some particulars wherein . 
he made himself a servant to all. He ac- 
commodated himself to all sorts of people. 
1. To the Jews, and those under the law, 
Ke became a Jew, and as under the law, to 
gain them. Though he looked on the cere- 
monial law as a yoke taken off by Christ, yet 
in many instances he submitted to it, that he 
might work upon the Jews, remove their 
prejudices, prevail with them to hear the 
gospel, and win them over to Christ. 2. Te 
those that are without the law.as without law 


The apostie’s devotedness. 


that is, to the Gentiles, whether converted to 
the Christian faith or not. In innocent 
things he could comply with people’s usages 
or humours for their advantage. He would 
reason with the philosophers in their own 
way. And, as to converted Gentiles, he be- 
haved among them as one that was not under 
the bondage of the Jewish laws, as he had 
asserted and maintained concerning them, 
though he did not act as a lawless person, 
but as one who was bound by the laws of 
Christ. He would transgress no laws of 
Christ to please or humour any man; but he 
would accommodate himself to all men, where 
the might do it lawfully, to gain some. Paul 
-was the apostle of the Gentiles, and so, one 
would have thought, might have excused 
himself from complying with the Jews; and 
yet, to do them good, and win them over to 
Christ, he did, in innocent things, neglect 
the power he had to do otherwise, and con- 
formed to some of their usages and laws. 
And though he might, by virtue of that 
character, have challenged authority over the 
Gentiles, yet he accommodated himself, as 
much as he innocently might, to their pre- 
judices and ways of thinking. Doing good 
was the study and business of his life; and, 
so that he might reach this end, he did not 
stand’ on ‘privileges and punctilios. 3. To 
the weak he became as weak, that he might 
gain the weak, v. 22. He was willing to 
make the best of them. He did not despise 
nor judge them, but became as one of them, 
forbore to use his liberty for their sake, and 
was careful to lay no stumbling-block in their 
way. Where any, through the weakness of 
their understanding, or the strength of their 
prejudices, were likely to fall into sin, or fall 


- off from the gospel into heathen idolatry, 


through his use of his liberty, he refrained 


*himself. He denied himself for their sakes, 


that he might insinuate into their affections, 
and gain their souls. In short, he became all 
things to all men, that he might by all means 
(all lawful means) gain some. He would not 
sin against God to save the soul of his 
neighbour, but he would very cheerfully and 
readily deny himself. The rights of God he 
could not give up, but he might resign his 
own, and he very often did so for the good of 
others. 

III. He assigns his reason for acing in 
this manner (v. 23): This I do for the gospel’s 
sake, and that I may be partaker thereof 
with you; that is, for the honour of Christ, 
whose the gospel is, and for the salvation of 
souls, for which it was designed, and that he 
and they might communicate in the privileges 
of it, or partake together of them. For these 
ends did he thus condescend, deny himself 
as to his liberty, and accommodate himself to 
the capacities and usages of those with whom 
he had to do, where he lawfully might. Note, 
A heart warmed with zeal for God, and 
breathing after the salvation of men, will not 
plead and insist upon rights and privileges in 


1 CORINTHIANS, 


> SS i 
- ve 


bar to this design. ‘Those manifi 
their power in the gospel who e 
to edification but destruction, and 
breathe nothing of its spirit. 
24 Know ye not that they wh 
run in a race run all, but one receiveth 
the prize? So run, that ye may ob- 
tain. 25 And every man that striveth 
for the mastery is temperate in al 
things. Now they do it to obtain a 
corruptible crown ; but we an incor- 
ruptible. 26 I therefore so run, no 
as uncertainly; so fight I, not as one 
that beateth the air: 27 But I keey 
under my body, and bring i into sub- 
jection : lest that by any means, when 
I have preached to others, I mysel 
should be a castaway. - 
In these verses the apostle hints at thé 
great encouragement he had to act in t 
manner. He had a glorious prize, an incor 
ruptible crown, in view. Upon this head hi 
compares himself to the racers and combatant 
ir the Isthmian games, an allusion well know 
to the Corinthians, because they were celé 
brated in their neighbourhood: “ Know yor 
not that those who run in a race run all, bw 
one obtaineth the prize? v. 24. All run a 
your games, but only one gets the race < 
wins the crown.” And here, “4 
I. He excites them to their duty: “ So ru 
that you may obtain. It is quite otherwise il 
the Christian race than in your races ; onl 
one wins the prize in them. You may a 
run so as to obtain. You have great eneou 
ragement, therefore, to persist constantly 
and diligently, and vigorously, in your rourst 
There is room for all to get the 
You cannot failif yowrun well. Yet ther 
should be a noble emulation; you should en 
deavour to outdo one another. And it is” 
glorious contest who shall get first to heavet 
or have the best rewards in that blessed worl 
I make it my endeavour to run; so do yo 
as you see me go before you.” Note, It | 
the duty of Christians to follow their minister 
closely in the chace of eternal glory, and fl 
honour and duty of ministers to lead the 
in the way. y 
II. He directs them in their course 
setting more fully to view his own examp 
still carrying on theallusion. 1. Those th 
ran in their games were kept to a set diel 
“ Every man that strives for the mast ri l 
temperate in all things, v.23. The 
and wrestlers in your exercises are 
strict diet and discipline; nay, they 
themselves toit. They do not indulge 
selves, but restrain themselves from the 
they eat and so from the liberties the 
on other occasions. And should not 
tians much more abridge themselves 
liberty, for so glorious an end as winning 
race, and obtaining the prize set before tae 


a 
* 
WwW 


n 
a 
& 


er ‘panies and coarse food, 
emselves much, to prepare for 
7 and combat; so dol; so should 
see aay coxpple. It is hard if, for the 
venly crown, you cannot abstain from 
heathe ces.” 2. They were not only 
mn perate, but inured themselves to hard- 
hips. Those who fought with one another 
Ses exercises prepared themselves by 
the air, as the apostle calls it, or by 
ns throwing out their arms, and thereby inuring 
Beers, beforehand, to deal about their 
blows in close combat, or brandish them by 
way of flourish. There is no room for any 
exercise in the Christian warfare. 
Jhristians are ever in close combat. Their 
enemies make fierce and hearty opposition, 
nd are ever at hand ; and for this reason they 
1 lay about them in earnest, and never 
drop the contest, nor flag and faint in it. 
They must fight, not as those that beat the 
air, but must strive against their enemies with 
all ‘their might. One enemy the apostle here 
mentions, namely, the body; this must be 
kept under, beaten black and blue, as the 
ec mbatants were in these Grecian games, and 
thereby brought into subjection. By the 
we are to understand fleshly appetites 
andinclinations. These the apostle set him- 
self to curb and conquer, and im this the 
Sorinthians were bound to imitate him. 
jote, Those who would aright pursue the 
serests of their souls must beatdown their 
jodies, and keep them under. They must 
combat hard with fleshly lusts, till they have 
ed them ; and not indulge a wanton 
petite, and long for heathenish sacrifices, 
eat them, to please their flesh, at the 
dof their brethren’s souls. The body 
t be made to serve the mind, not suffered 
lord over it. 
Til. The apostle presses this advice on the 
inthians by proper arguments drawn from 
@ same contenders. 1. They take pains, 
eaeeran all those hardships, to obtain a 
ptible crown (v. 25), but we an incor- 
tible. Those who conquered in these 
es were crowned only with the withering 
es or boughs of trees, of olive, bays, or 
urel. But Christians have an incorruptible 
wn in view, a crown of glory that never 
th away, an inheritance incorruptible, 
ved in heaven for them. And would 
yet suffer themselves to be outdone by 
racers or wrestlers? Canthey use ab- 
ence in diet, exert themselves in racing, 
ose their bodies to so much hardship in a 
ymbat, who have no more in view than the 
fling huzzas of a giddy multitude, or a 
m of leaves? And shall not Christians, 
hope for the approbation of the sovereign 
, and acrown of glory from his hands, 
h forward in the heavenly race, and exert 
ves in beating down their fleshly 
ations, and the “ strong-holds of sin? 
e racers in these games run at un- 
aimty. 


such 


a 
mus 


bod 


! 


"CHAP. X3 


Al run, but one receives the | Meat ; 


aw 
Admonitions und warnmnos 
prize, v. 24. Every racer, therefore, 1s ata 


great uncertainty whether he shali win i: 
orno. Butthe Christian racer is at no such 
uncertainty. Every one may run here so as 


| to obtain ; but then he must run within the 


lines, he must keep to the path of. duty pre- 
scribed, which, some think, is the meaning 
of running not as uncertainty, v.26. He 
who keeps within the limits prescribed, and 
keeps on in his race, will never miss his 
crown, though others may get theirs before 
him. And would the Grecian racers keep 
within their bounds,and exert themselves to 
the very last, when one only could win, and 
all must be uncertain which that one would 
be? And shall not Christians be much more 
exact and vigorous when all are sure of a 
crown when they come to the end of their 
race? 3. He sets before himself and them 
the danger of yielding to fleshly inclinations, 
and pampering the body and its lusts and 
appetites : I keep my body under, lest that by 

any means, when I have preached to others, I 

myself should be a cast-away (v. 27), rejected, 

disapproved, aédxyoc, one to whom the 

BoaBevrnc—the judge or umpire of the race, 

will not decree the crown. The allusion to 

the games runs through the whole sentence. 

Note, A preacher of salvation may yet miss it. 

He may show others the way to heaven, and 

never get thither himself. To prevent this, 

Paul took so much pains in subduing and 

keeping under bodily inclinations, lest by 

any means he himself, who had preached to 
others, should yet miss the crown, be dis- 
approved and rejected by his sovereign Judge. 

A holy fear of himself was necessary to pre- 

serve the fidelity of an apostle; and how 

much mofe necessary isit to ourpreservation ? 

Note, Holy fear of ourselves, and not pre- 

sumptuous confidence, is the best security 

against apostasy from God, and final rejec- 
tion by him. 
CHAP. X. 

In this chapter the apostle prosecutes the argument at the close of 
the last, and, I. Warns the Corinthians against security, by the 
example of the Jews, who, notwithstanding their profession and 
privileges, were terribly punished of God for their many sins, 
their history being left upon record for the admonition of Chris- 
tians, ver. i—14, H. He resumes his former argument (ch. §), 
about eating things offered to idols ; and shows that it was utterly 
inconsistent with true Christianity, that it was downright gross 
idolatry, to eat them as things offered to idols ; it is having fel- 
lowship with devils, which cannot consist with having fellowship 
with God, ver. 15—22. III. He lets them yet know that though 
they must not eat of things sacrificed to idols as such, and out of 
any regard te the idol, yet they might buy such flesh in the mar- 
kets, or eat it at the table of heathen acquaintances, without 
asking any questions ; for that the heathens’ abuse of them did 
not render the creatures of God unfit to be the food of his ser- 
vants. Yet liberty of this kind must be used with a due regard to 


weak consciences, and no offence given by it to Jew nor Gentile,nor 
to the church of God, ver. 23, to the end. 


OREOVER, brethren, I would 
i not that ye should be ignorant, 
how that all our fathers were under 
the cloud, and all passed through the 
sea; 2 And were all baptized unto 
Moses in the cloud and in the sea; 
3 And did all eat the same spiritual 
4 And did all drink the sama 


Admonitions and warnings. 


and that Rock was Christ. 


the wilderness. 


In order to dissuade the Corinthians from drink of this rock, called here spiri 


communion with idolaters, and security in 
any sinful course, he sets before them the 
example of the Jews, the church under the 
Old ‘l'estament. They enjoyed great priyi- 
leges, but, having been guilty of hemous 
provocations, they fell under very grievous 
punishments. In these verses he reckons up 
their privileges, which, in the main, were the 
same with ours. 

I. He prefaces this discourse with a note 
of regard: ‘‘ Moreover, brethren, I would not 
that you, should be ignorant. I would not 
have you without the knowledge of this 
matter; it is a thing worthy both of your 
knowledge and attention. It is a history 
very instructive and monitory.” Judaism 
was Christianity under a veil. wrapt up in 
types and dark hints. The gospel was 
preached to them, in their legal rites and 
sacrifices. And the providence of God to- 
wards them, and what happened to them 
notwithstanding these privileges, may and 
ought to be warnings to us. 

II. He specifies some of their privileges. 
He begins, 1. With their deliverance from 
Egypt: “‘ Our fathers, that is, the ancestors 
of us Jews, were under the cloud, and all 
passed through the sea. ‘They were all under 
the divine covering and conduct.” The cloud 
served for both purposes: it sometimes con- 
tracted itself into a cloudy pillar, shining on 
one side to. show them their way, dark on 
the other to hide them from their pursuing 
enemies; and sometimes spread itself over 
them as a mighty sheet, to defend them 
from the burning sun in the sandy desert, 
Ps. cv.39. They were miraculously conducted 
through the: Red Sea, where the pursuing 
Egyptians were. drowned: it was a lane to 
them, but a grave to these: a proper type of 
our redemption by Christ, who saves us, by 
conquering and destroying his enemies and 
ours. They were yery dear to God, and 
much in his favour, when he would work 
such miracles for their deliverance, and take 
them so immediately under his guidance and 
protection. 2. They had sacraments like 
ours. (1.) They were all baptized unto Moses 
in the cloud, and in the sea (v. 2), or into 
Moses, that is, brought under obligation to 
Moses’s law and covenant, as we are by bap- 
tism under the Christian law and covenant. 
It was to them a typical baptism. 2.) They 
did all eat of the same spiritual meat, and 
drink of the same spiritual drink, that we do. 
The manna on which they fed was a type of 
Christ crucified, the bread which came down 
from heaven, which whoso eateth shall live 
for ever. Their drink was a stream fetched 


1 CORINTHIANS, 
spiritual drink : for they drank of that! from arock which followed 
spiritual Rock that followed them ;/Jo™™Heyings in the wilderness 
5 But 


with many of them God was not well|built ; and of the streams that issue 
pleased: for they were overthrown in| him do all believers drink, and are refr 


Pe ae ae 
- Bile d 


was Christ, that is, in type and 
is the rock on which the Jhristian ¢. 


Now all the Jews did eat of this meat, 


rock, because it typified spiritual things, 
These were great privileges. One wo 
think that this should have savedthem; 
all who ate of that spiritual meat, and di 
of that spiritual drink, should have 
holy and acceptable to God. Yet we 
otherwise: With many of them God was 20 
well pleased ; for they were overthrown in th 
wilderness, v. 5. Note, Men may enjoy mam 
and great spiritual privileges in ths world 
and yet come short of eternal life. Many 

those who were baptized unto Moses in 
cloud and sea, that is, had their faith of h 
divine commission confirmed by these mir 
cles, were yet overthrown in the wilderness 
and never saw the promised land. Let nor 


resume upon their t privi 
hain of abs Crate bles, will age Coe 
heavenly happiness, nor prevent ju nt 
here on earth, except the root of the matte 
be in us. ei 
6 Now these things were our ex 
amples, to the intent we should no 
lust after evil things, as they als 
lusted. 7 Neither be ye idolaters, ¢ 
were some of them; as it is writtel 
The people sat down to eat and drink 
and rose up to play. 8 Neither k 
us commit fornication, as some ~ 
them committed, and fell in one d 
three and twenty thousand. 9 Ne 
ther let us tempt Christ, as som 
of them also tempted, and we 
destroyed of serpents. 10 Neitl 
murmur ye, as some of them also mu 
mured, and were destroyed of the: 
stroyer. 11 Now all these things haj 
pened unto them for ensamples: ai 
they are written for our admoniti 
upon whom the ends of the world a 
come. 12 Wherefore let him h é 
thinketh he standeth take heed I 
he fall. 13 There hath no temptati¢ 
taken you but such as is common 
man: but God is faithful, who? 
not suffer you to be tempted abx 
that ye are able; but will with € 
temptation also make a way to es¢aj 
that ye may be able to bear 2. 
Wherefore, my dearly beloy 
from idolatry. a 


rhb 
The apostle, having recited their privie 


af we would escape 


> suffer as they suffered. 


ordinate desires after carnal objects : 


d fed them with manna, but they must 
e flesh, Num. xi. 4. They had food for 
eir supply, but, not content with this, 
asked meat for their lusts, Ps. evi. 14. 
desires get head by indulgence§ and 
‘ore should be observed and checked in 
first rise: if once they prevail, and 
© sway in us, we know not whither they 
earry us. This caution stands first, 
ise carnal appetites indulged are the 
t and source of much sin. 2. He warns 
instidolatry (v.7): Neither beyou idolaters, 
were some of them ; as it is written, The 
eople sat down to eat and drink, and rose up 
play. The sin of the golden calfis referred 
Exod. xxxii: 6. They first sacrificed to 
ir idol, then feasted on the -sacrifices, and 
danced before it. Though only eating 
‘drinking are mentioned here, yet the 
fifice issupposed. The apostle isspeaking 
o the ease of the Corinthians, who were 
pted to feast on the heathen sacrifices, 
ags offered to idols, though they do not 
> to have been under any temptation to 
fer sacrifice themselves. Even eating and 
| drinking of the sacrifices before the idol, and 
things sacrificed, was idolatry, which, by 
example of the Israelites, they should be 
med to avoid. 3. He cautions against 
ation, a sin to which the inhabitants of 
th were ina peculiar manner addicted. 
had a temple among them dedicated to 
(thatis, tolust), with above a thousand 
esses belonging to it, all common prosti- 
- How needful was a caution against 
cation to those who lived in so corrupt 
city, and had been used to such dissolute 
anners, especially when they were under 
tions to idolatry too! and spiritual 
om did in many cases lead to bodily 
tion. Most of the gods whom the 
thens served were represented as patterns 
wdness ; 3 and much lewdness was com- 
din the very worship of many of them. 
my of the Jewish writers, and many 
ians after them, think that such wor- 
Dp was paid to Baal-Peor; and that forni- 


in the worship of that idol. They 
enticed by these women both to spiritual 
corporal whoredom ; first to feast on the 
ce, if not to do more beastly acts, in 
n of the idol, and then to defile them- 
ives with strange flesh (Num. xxv.), which 
on a plague, that in one day slew 


' three thonsend, besides those who fell 


Was committed with the daughters of | infidelity of many under the gospel. 


Se 
Note, Whore- 


He warns us against tempting Christ (as some 


T Several of their sins are specified as | of them tempted, and were destroyed of ser- 
to us; as, 1. We should shun in-! pents, v. 9), or provoking him to jealousy, 
Not | v. 22. 
evil things, as they lusted, v. 6.| ness ; he was the angel of the covenant, whe 


He was with the church in the wilder- 


went before them. But he was greatly 
grieved and provoked by them in many ways : 
They spoke against him and Moses, Wherefore 
have you brought us out of Egypt to die in the 
wilderness ? for which reason God sent fiery 
serpents among them (Num. xxi. 5, 6), by 
which many of them were stung mortally. 
And it is but just to fear that such as tempt 
Christ under the present dispensation will be 
left by him in the power of the old serpent. 
5. He warns against murmurmg: Nei- 
ther murmur you as some of them also mur- 
mured, and were destroyed of the destroyer 
(v. 10), by a destroying angel, an executioner 
of divine vengeance. They quarrelled with 


God, and murmured against Moses his mi- 


nister, when any difficulties pressed them. 
When they met with discouragements in the 
way to Canaan, they were very apt to fly in 
the face of their leaders, were for displacing 
them, and going back to Egypt under the 
conduct of others of their own choosing. 
Something like this seems to have been the 
case of the Corinthians; they murmured 
against Paul, and in him against Christ, and 
seem to have set up other teachers, who 
would indulge and: soothe them in their in- 
clinations, and particularly in a revolt te 
idolatry. Rather let them feast on idol 
saerifices than bear the reproach, or expose 
themselves to the ill-will, of heathen neigh- 
bours. Such conduct was very provoking to 
God, and was likely to bring upon them swift 
destruction, as’ it did on the Israelites, 
Num. xiv. 37. Note, Murmuring against 
divix®: disposals and commands is a sin that 
greatly provokes; especially when it grows to 
such a head as to issue in apostasy, anda 
revolt from him and his good ways. ~ 

II. The apostle subjoins to these particu- 
lar cautions a more general one (©. 11): All 
these things happened to them for ensamples, 
anu were written for our admonition. Not 
only the laws and ordinances of the Jews, 
but the providences of God towards’ them, 
were typical. Their sims agaist God, and 
backslidings from him, ‘were typical of the 
Ged’s 
yadgments on them were types of spiritual 
judgments now. Their exclusion from the 
earthly Canaan ified the exclusion of 
many under the gospel out of the heavenly 
Canaan, for their unbelief. Their history 
was written, to be a standing monitor to 
the church, even under the last and most 
perfect dispensation: To us, on whom the end 

Qo 


erates <9 iin : J SE ie eee 
x4 af CHAP Dx af Admonitions and warntny. 
account of their} by the hand of public justice. 
‘their sins and| mongers and adulterers God will judge, mn 
Sy sh are ie ‘upon record for an} whatever external relation they may stand to 
to us, a warning against the like }him, and whatever outward privileges he may 
the like punish- bestow upon them. Let us fear the sins of 
_ We must not do as they did, lest | Israel, if we would shun their plagues. 4. 


oRe 


ne 


Ly 
¥ 


ra variance ae “= 


- Admonitrons and warnings. 


ef the world is come, the concluding period 
of God’s gracious government over men. 
Note, Nothing in scripture is written in 
vain. God had wise and gracious purposes 
towards us in leaving the Jewish history 
upon record; and it is our wisdom and duty 
to receive instruction from it. Upon this 
hint the apostle grounds a caution (v. 12): 
Let him that thinketh he standeth take heed 
lest he fall. Note, The harms sustained by 
others should be cautions to us. He that 
thinks he stands should not be confident and 
secure, but upon his guard. Others have 
fallen, and so may we. And then we are 
most likely to fall when we are most confi- 
dent of our own strength, and thereupon 
most apt to be secure, and off our guard. 
Distrust of himself, putting him at. once 
upon vigilance and dependence on God, is 
the Christian’s best security against all sin. 
Note, He who thinks he stands is not likely 
to keep his footing, if he fears no fall, nor 
guards against it. God has not promised to 
keep us from falling, if we do not look to 
ourselves: his protection supposes our own 
care and caution. a 
III. But to this word of caution he adds a 
word of comfort, v.13. Though it is dis- 
pleasing to God for us to presume, it is not 
pleasing to him for us to despair. If the 
former be a great sin, the latter is far from 
being innocent. Though we must fear and 
take heed lest we fall, yet should we not be 
terrified and amazed; for either our trials 
will be proportioned to our strength, or 
strength will be supplied in proportion to 
our temptations. W > live indeed in a tempt- 
ing world, where we are compassed about 
with snares. Every place, condition, rela- 
tion, employment, and enjoyment, abounds 
with them; yet what comfort may we fetch 
from such a passage! For, 1. ‘‘ No tempta- 
tion,” says the apostle, “hath yet taken you, 
but such as is common to man, what is human; 
that is, such as you may expect from men of 
such principles as heathens, and such power; 
or else such as is common to mankind in the 
present state; or else such as the spirit and 
resolution of mere men may bear you 
through.” Note, The trials of common 
Christians are but common trials: others 
have the like burdens and the like tempta- 
tions ; what they bear up under, and break 
through, we may also. 2. God is faithful. 
Though Satan be a deceiver, God is true. 
Men may be false, and the world may be 
false; but God is faithful, and our strength 
and security are in him. He keepeth his 
covenant, and will never disappoint the filial 
hope and trust of his children. 3. He is wise 
as well as faithful, and will proportion our 
burden to our strength. He will not suffer 
us to be tempted above what we are able. He 
knows what we can bear, and what we can 
up against; and he will, in his wise 
providence, either proportion our temptations 


to our strength or make us able to grapple| to jealousv? are we stronger then hi 


1 CORINIHIANS. = 


;end overrule it to our advantage. : 


fe a 
- 


with them. He will take — 
not overcome, if we rely upon him, 
solve to approve ourselves faith 
We need not perplex ourselves wit 
ficulties in our way when God will tal 
that they shall not be too great for us to e 
counter, especially, 4. When he will mal 
them to issue well. He will make a way 
escape, either the trial itself, or at least t 
mischief of it. There is no valley so da 
but he can find a way through it, no affli 
tion so grievous but he can prevent, or } 
move, or enable us to support it, and in’ 


, 
' 


IV. And upon this argument he groun 
another caution against idolatry: Wherefa 
my dearly beloved, flee from idolatry. ©) 
serve, 1. Howhe addresses them: My dear 
beloved. It is out of tender affection to 
that he presses this advice upon them. 
The matter of his advices ‘‘ Flee idolat 
shun it, and all approaches towards it 
Idolatry is the most heinous injury and a 
front to the true God; it is transferring h 
worship and honour to a rival. 3. T 
ground of this advice: “Seeing you ha 
such encouragement to trust God, and to 
faithful, do you approve yourselves men, | 
not shaken by any discouragements yot 
heathen enemies may lay before you. G 
will succour and assist, help you in yot 
trials, and help you out of them;-and 
fore be not guilty of any idolatrous con 
pliances.” Note, We have all the encourag 
ment in the world to flee sin and pro 
faithful to God. We cannot fall by a temp 
tion if we cleave fast to him. si 


15 I speak as to wise men; judg 
yewhat I say. 16 The cup of ble 
ing which we bless, is it not the co 
munion of the blood of Christ? T 
bread which we break, is it not th 
communion of the body of Christ 
17 For we being many are one brea 
and one body : for we are all partake 
of that one bread. 18 Behold Isra 
after the flesh: are not they whi 
eat of the sacrifices partakers of fh 
altar? 19 Whatsay I then? thattl 
idol is any thing, or that which 
offered in sacrifice to idols is a 
thing? 20 But J say, that the thin 
which the Gentiles sacrifice, they sa= 
crifice to devils, and not to God: an 
I would not that ye should have fe 
lowship with devils. 21 Ye cann 
drink the cup of the Lord, and t 
cup of devils : ye cannot be partake’ 
ef the Lord’s table, and of the table ot 
devils. 22 Do we provoke the Lord 


“ 


- 


oa 
ease of eating the heathen sacrifices as such, 
and out of any religious respect to the idol to 
whom they were sacrificed. 
I. He prefaces his argument with an ap- 


i 
a are great pretenders to wisdom, to close 
| reasoning and argument; I can leave it with 
| your own reason and conscience whether I 
do not argue justly.” Note, It is no dis- 
honour to an inspired teacher, nor disad- 
vantage to his argument, to appeal for the 
truth of it to the reason and consciences of 
nis hearers. It comes upon them with the 
4 am force when it comes with this convic- 
tion. Paul, an inspired apostle, would yet, 
‘mm some cases, leave it with the Corinthians 
_ fo judge whether what he taught was not 
_ conformable to their own light and sense. 
IL. He lays down his argument from the 
Lord’s supper: The cup which we bless, is it 
not the communion of the blood of Christ ? The 
_ bread which we break, is it not the communion 
_ of the body of Christ? Is not this sacred 
Tite an instrument of communion with God? 
Do we not therein profess to be in friendship, 
and to have fellowship, with him? Is it not 
_ a token whereby we professedly hold com- 
_ munion with Christ, whose body was broken, 
| and blood shed, to procure remission of our 
sins, and the favour of God? And can we be 
in alliance with Christ, or friendship with 
| God, without being devoted to him? In 
| short, the Lord’s supper is a feast on the 
| sacrificed body and blood of our Lord, epu- 
lum ex oblatis. And to eat of the feast is to 
partake of the sacrifice, and so to be his guests 
to whom the sacrifice was offered, and this in 
_ token of friendship with him. Thus to par- 
take of the Lord’s table is to profess ourselves 
his guests and covenant people. This is the 
very purpose and mtention of this symbo- 
lical eating and drinking; it is holding com- 
_munion with God, and partaking of those 
' privileges, and professing ourselves under 
those obligations, which result from the death 
and sacrifice of Christ; and this in con- 
_ junction with all true Christians, with whom 
__ ve have communien also in this ordinance. 
Because the bread is one, we, being many, are 
_ one body, for we are made partakers of one 
bread, or loaf (v. 17), which £ think is thus 
more truly rendered: ‘ By partaking of one 
broken loaf, the emblem of our Saviour’s 
_ broken body, who is the only true bread that 
came down from heaven, we coalesce into 
one body, become members of him and one 


ks 
Say to wise men, judge you what I say, v.15. 
ou 


|. 
ha 
: 


Pi 
A 


| 


, 


t 


( 


; 
f 


1 


have this communion with Christ, and one 
another; and those who eat the outward 
_ elements make profession of having this com- 
, “munion, of belonging to God and the blessed 
fraternity of his people and worshippers. 
his is the true meaning of this holy rite. 
He confirms this from the Jewish wor- 


_ another.” ‘Those who truly partake by faith, 


— 


FS er ee et ee. Pe 
- : ats - 


- Si iets ne Ad 
ey eke en eee HOMA F ~ Aoas ae Shee 
pene : GHSP HEE) I Against countenancing idolatry 
this passage t] tle urges the gene-iship and customs: Behold Israel after the 
ution against idols in the particular | flesh: are not those who eat of the sacrifices 


partakers of the altar, that is, of the sacrifice 
offered upon it? Those who were admitted 
to eat of the offerings were reckoned to par- 
take of the sacrifice itself, as made for them, 


_ peal to their own reason and judgment: ‘Jj and to be sanctified thereby; and therefore 


surely to worship God, and be in alliance or 

covenant with him, even the God of Israel, to 

whom the sacrifice was made: this was a 

deri or token of holding communion with 
im. 

IV. He applies this to the argument against 
feasting with idolaters on their sacrifices, and 
to prove those that do so idolaters. This he 
does, 1. By following the principle on which 
they would argue it to be lawful, namely, that 
an idol was nothing. Many of them were 
nothing at all, none.of them had any divinity 
in them. What was sacrificed to idols was 
nothing, no way changed from what it was 
before, but was every whit as fit for food, con- 
sidered in itself. They indeed seem to argue 
that, because an idol was nothing, what was 
offered was no sacrifice, but common and or- 
dinary food, of which they might therefore 
eat with as little scruple. Now the apostle 
allows that the food was not changed as to its 
nature, was as fit to be eaten as common 
food, where it was set before any who knew 
not of its having been offered to an idol 
But, 2. He proves that the eating of it as a 
part of a heathen sacrifice was, (1.) A par- 
taking with them in their idolatry. It was 
having fellowship with devils, because what the 

{Gentiles sacrificed they sacrificed to devils; 
and to feast with them upon these sacrifices 
was to partake in the sacrifice, and therefore 
to worship the god to whom it was made, and 
liave fellowship or communion with him- 
jast as he who eats the Lord’s supper 
is supposed to partake in the Christian 

sacrifice; or as those who ate the Jewish sa- 

‘ crifices partook of what was offered on their 

/altar.- But heathens sacrificed to devils - 

:‘? Therefore do not feast on their’ sacrifices. 

| Doing it is a token of your having fellowship 

, with the demons to whom they are offered. 
I would not have you be in communion with 
devils.”’ (2.) It was a virtual renouncing of 
Christianity: You cannot drink the cup of the 
Lord, and the cup of devils: you cannot bs 
partakers of the Lord’s table, and the table of 
devils, ¥. 21. To partake of this Christian 
feast was to have communion with Christ: 
to partake of the feasts made in honour 
of the heathen idols, and made of things sa-_ 
crificed to them, was to have communion with 
devils. Nowthis was to compound contraries: 
it was by no means consistent. Communion 
with Christ, and communion with devils, 
could never be had at once. One must be 
renounced, if the other was maintained. He 
who held communion with Christ must re- 
nounce that with devils; he who held com- 
munion with devils must by that very deee 
Tenogiice Communion with Christ. And what 


Christian liberty. 1 CORINTHIANS. ae 

a manifest self-eontradiction must that man’s | bid you toa feast, yet 

conduct be that would partake of the Lord’s| ¢¢ 0; whatsoever is st 5 

table, and yet’ partake of the table of demons! 8 a 

God and’ mammon can never be served | Ct, asking no questi 
sake. 28 But if pia har 


together, nor fellowship be at once had with n say 

Christ and Satan. Those who communicate | you, This is offered m_ sacrifice 

with devils must virtually renounce Christ. idols, eat not for his sake’ Hoy howed > 

This may also intimate that such as indulge ye 

themselves in gluttony or drunkenness, and it, and for conscience sake : 

by so doing make their own table the table of earth is the Lord’s, and nea 

devils, or keep up fellowship with Satan by| thereof: 29 Conscience, I ot 

a course of known and wilful wickedness, | thine own, but of the other: for why 

cannot partake truly of the cup and table of tg my liberty judged of another man’s 
conscience? 30 For if I by grace be 
a partaker, why am I evil spoken ¢ 


the Lord. They may use the sign, but do 
for that for which I give thanks ? 


not the thing signified thereby. For amancan 
never be at once in: communication with Christ 

Whether therefore ye eat, or drink, 
or whatsoever ye do, do all to 


and his church and yet in fellowship with 

Satan. Note, How much reason have we to 

look to it that every sin and idol be re- 

nounced by us, when we eat and drink at the elory, of Godécieeeee iin 
neither to the Jews, nor to the G 
tiles, nor to the church of God: 33 
Even as I please all mex in all thing’ 


Lord’s table. 
not seeking mine own profit, but the 


V. He warns them, upon the whole, against 

such idolatry, by signifying to them that God 
profit of many, that Dis may be 
saved. bi 


is a jealous God (v. 22): Do we provoke the 
Lord to jealousy ? Are we stronger than he? 
{t is very probable that many among the Co- 
rinthians made light of being at these heathen 
feasts, and thought there was no harm in it. 
But the apostle bids them beware. The rea-| Jn this passage the apostle howe in w 
son with which the second commandment is | instances, notwithstanding, Christians mi; 
enforced is, I am a jealous God. God cannot lawfully eat what had been sacrificed che ols. 
endure a rival in matter of worship ; nor give They must not eat it out of religious resp 
his glory, nor suffer it to be given, to another. | to the idol, nor go into his temple, and ho 
Those who have fellowship with other gods|4 feast there; upon what they knew was an 
provoke him to jealousy, Deut. xxxii. 16. | jdol-sacrifice ; nor perhaps out of the tem 
And, before this be done, persons should if they knew it was a feast held upon a 
consider whether they are stronger than he. | crifice, but there were cases wherein t 
It is a dangerous thing to provoke God’s might without sin eat what had’been offe 
anger, unless we could withstand his power. | Some such the apostle here enumerates 
But, 
I. He gives a caution against abusing ot 
liberty in lawful things. * That may be W- 
ful which is not expedient, which will x ot 
edify. A Christian must not barely consi¢ 


But who can stand before him when he is 
angry ? Nah. i. 6. This should be considered 

what i is lawful, but what is expedient, and i 
the use of edification. A’ private"Ch 


by all who continue in the love and liking of 
should do so even’ in his private et 


sm, and in league with it, while yet they pro- 
fess to keep up communion with Christ. Is 

He must not seek his own only, but his 
bour’s wealth. He must be 


not this the way to provoke his jealousy and 
indignation? Note, Attention to the greatness 

hurt his neighbour, nay, he must 
cerned to promote his welfar 


of God’s power'should restrain us from pro- 
voking his jealousy, from doing any thing to 

consider how to act so’ that’ he’ m 
others, and not hinder them in 


displease him. Shall we rouse almighty 
wrath? And how shall we withstand it ? Are 

hess, comfort,” or salvation. Those wt 
low themselves in every thing” not p 


we a match forGod? Can we'resist his power, 
sinful in itself will often run into wha 


or control it? And, if not, shall we arm it 
Re 
evil by accident, and do much mischief to 


against us, by provoking him to jealousy? 
No, let us fear his power, and let this restrain 

others. Every thing lawful in itself to kh 
done is not therefore lawfully i “ 


us from all provocation. , 
23 All things are lawful for me, 
cumstances may make that a sin ¥ 
itself is none. ‘These must be weighe 


but all things are not expedient: all 

things are lawful for me, but all things 

edify not. 24 Let no man. seek his 

own, but every man another’s wealth. 

25 Whatsoever is sold in the sham-| the expediency of an action, and its ter 

bles, that eat, asking no question for “a Birtiencs * 2 eee 
well as our own convenience, must be con- 
sulted in many things we do, if we would de 
them well. ae 


conscience sake: 26 For the earth 
is the Lord’s, and the fulness thereof. 
27 If any of them that believe not 


Pads. 4 


ae 


Jl. He tells them that what was sold in 
the shambles they. might eat without asking 
a questions. The priest’s share of heathen sa- 
_ erifices was thus frequently offered for sale, 
after it had been offered in the temple. Now 
the apostle tells them they need not be so 
_ scrupulous as to ask the butcher in the mar- 
ket whether the meat he sold had been offer- 
- edtoanidol? It was there sold as common 
- food, and as such might be bought and used ; 
for the earth is the Lord's, and the fulness 
thereof (v. 26), and the fruit and products 
of the earth were designed by him, the great 
proprietor, for the use and subsistence of 
mankind, and more especially of his own 
children and servants. Every creature of God 
is good, and nothing to be refused, if it be re- 
ceived with thanksgiving ; for it is sanctified by 
_ the word of God and prayer, 1 Tim. iv. 4, 5. 
To the pure all things are pure, Tit.i. 15. 
Note, Though it is sinful touse any food in 
an idolatrous manner, it is no sin, after such 
abuse, to apply it, in a holy. manner, to its 
common use. ae 

‘Ill. He adds that if they were invited by 
any heathen acquaintances to a feast, they 
might go, and eat what was set before them, 
without asking questions (v. 27), nay, though 
they knew things: sacrificed to idols were 
served up at such entertainments, as well as 
_ sold in the shambles. Note, The apostle does 
not probibit their going to a feast upon the 
“invitation of those that believed not. There 
is a civility owing even to infidels and hea- 
thens. Christianity does by no means bind us 
up from the common offices of humanity, nor 
allew us an uncourteous behaviour to any of 
our own kind, however they may differ frem 
us in religious sentiments or practices. And 
when Christians were invited to feast with 
infidels they were not to ask needless ques- 
tions about the food set before them, but eat 
without scruple. Needless enquiries might 
perplex their minds and consciences, for 
which reason they were to be avoided. Any 
thing fit to be eaten, that was set before them 
at a common entertainment, they might law- 
fully eat. And why then should they scru- 
pulously enquire whether what was set be- 
_ fore them had been sacrificed? It is to be 
__ understood of civil feasting, not religious ; 
for the latter among the heathens was feast- 
_ ing upon their sacrifices, which he had con- 
__ demnedbeforeas a participationin their idola- 
_ trous worship. At a common feast they 
might expect common food ; and they need- 
 ednot to move scruples in their own minds 
whether what was set before them was other- 
wise orno. Note, Though Christians should 
be very careful to know and understand their 
duty, yet they should not, by needless en- 
quiries, perplex themselves. 
IV. Yet, even at such an entertainment, 
_ he adds, if any should say it was a thin 
a that had been offered to idols, they should 
_ refrain: Hat not, for his sake that showed it, 
nd for conscience’ sake. Whether it were 


Hag 


Phe intima 
°& 


rab > 


= a 


- 


-s 


ay 


OQ 
See eee. ee EES eee 


, ‘op si Dio Pr eee se Cee eo ers ee »,° 


CHAP. X, 


Christian liberty. 
the master of the feast or any of the guests, 
whether it were spoken in the hearing of all 
or whispered im the ear, they should refrain 
for his sake who suggested this to them, 
whether he were an infidel or an infirm 
Christian ; and for conscience’ sake, out of 
regard to conscience, that they might show 
a regard to it in themselves, and keep up a 
regard to it in others. This he baeks with 
the same reason as the former: For the earth 
is the Lord’s. 'There is food enough pro- 
vided by our common Lord, of which we 
may eat without secruple. The same doc- 
trine may be variously improved, as here: 
“The earth is the Lord’s, therefore you may 
eat any thing without scruple that is set be. 
fore you as common food; and yet, because 
the earth is the Lord’s, eat nothing that will 
give offence, lay a stumbling-block before 
others, and encourage some in idolatry, or 
tempt others to eat when they are not clear 
in their own mind that it is lawful, and so 
sin, and wound their own consciences.” 
Note, Christians should be very cautious of 
doing what may thus prejudice the con- 
sciences of others, and weaken their autho- 
rity with them, which is by all means to be 
kept up. 

V. He urges them to refrain where they 
will give offence, while yet he allows it law- 
ful to eat what was set before them as com- 
mon food, though it had been offered in 
sacrifice. ‘‘ Another man’s conscience is no 
Measure to our conduct. What he thinks 
unlawful is not thereby made unlawful to me, 
but may be a matter of liberty still; and as 
long as I own God as the giver of my food, 
and render him thanks for it, itis very unjust 
to reproach me for using it. This must be 
understood abstracted from the scandal given 
by eating in the circumstance mentioned. 
Though some understand it to mean, ‘‘ Why 
should I, by using the liberty I have, give 
occasion to those who are scandalized to 
speak evil of me?” According to that ad- 
vice of the apostle (Rom, xiv. 16), Let not 
your good be evil spoken of. Note, Christians 
should take care not to use their liberty to 
the hurt of others, nor their own reproach. 

VI. The apostle takes occasion from this 
discourse to lay down a general rule for 
Christians’ conduct, and apply it to this par- 
ticular case (v. 31, 32), namely, that in eating 
and drinking, and in all we do, we should 
aim. at the glory of God, at pleasmg and 
honouring him. ‘This is the fundamental 
principle of practical godliness. ‘The great 
end of all practical religion must direct us 
where particular and express rules are want- 
ing. Nothing must be done against the glory 
of God, and the good of our neighbours, 
connected with it. Nay, the tendency of our 
behaviour to the common good, and the 
eredit of our holy religion, should give direc- 
tion to it. And therefore nothing should be 
done by us to offend any, whether Jew, or 
Gentile, or the church, v. 32. The Jews should 


ST eae 


ee von Tete | 


a 
? 


s 


Directions concerning attire. 


not be unnecessarily grieved nor prejudiced, 
wks have such an abhorrence of idols that 
they reckon every thing offered to them 
thereby defiled, and that it will pollute and 
render culpable all who partake of it; nor 
should heathens be countenanced in their 
idolatry by any behaviour of ours, which 
they may construe as homage or honour 
done to their idols; nor young converts from 
Gentilism take any encouragement from our 


conduct to retain any veneration for the hea- 


then gods and worship, which they have re- 
nounced: nor should we do any thing that 
may be a means to pervert any members of 
the church from their Christian profession 
or practice. Our own humour and appetite 
must not determine our practice, but the 
honour of God and the gooa and edification 
of the church. We should not so much con- 
sult our own pleasure and interest as the ad- 
vancement of the kingdom of God among 
men. Note, A Christian should be a man 
devoted to God, and of a public spirit. 

VII. He presses all upon them by his own 
example: Even as I pleuse all men (or study 


to do it) in all things (that I lawfully can), | 


not seekimg my own profit, but that of many, 
that they may be saved, v. 33. Note, A 
preacher may press his advice home with 
boldness and authority when he can enforce 
it with his own example. He is most likely 
to promote a public spirit in others who can 
give evidence of it in himself. And it is 
highly commendable in a minister to neglect 
his own advantage that he may promote the 
salvation of his hearers. This shows that 
_he has a spirit suitable to his function. It is 
a station for public usefulness, and can never 
be faithfully discharged by a man of a narrow 
spirit and selfish principles. 


CHAP. XI. 


dn this chapter the apostle blames, and endeavours to rectify, some 
great indecencies and manifest disorders 1 the church of Co- 
rinth ; as, 1. The misconduct of their women (some of whom 
seem to have been inspired) in the public assembly, who laid by 
their veils, the eommon token of subjection to their husbands in 
that part of the world. ‘Ti. behaviour he reprehends, requires 
them to keep veiled, asserts the superiority of the husband, yet so 
as to remind the husband that both were made for mutua) help 
and comfort, ver. 1—-16. II. He blames them for their discord, 
riot, and neglec: and contempt of the poor, at the Lord’s supper, 
ver. 17—22. III. To rectify these scandalous disorders, he sets 
before them the nature and intentions of this holy institution, 


«lirects them how they should attend on it, and warns them of 


the danger of a conduct so indecent as theirs, and of all unworthy 
receiving, ver. 23, to the end. 


E ye followers of me, even as I 

also am of Christ. 2 Now I 
’ praise you, brethren, that ye remem- 
ber me in all things, and keep the 
ordinances, as I delivered them to 
vou. 3 But I would have you know, 
-that the head of every man is Christ; 


and the head of the woman is the 


man; and the head of Christ is God. 


4 Every man praying or prophe- 
sying, having his head covered, dis- 
5 But every 


honoureth his head. 


1 CORINTHIANS. a 


/woman that prayeth or prop 
with her head uncovered disho: 
her head: for that is even all one a 
if she were shaven. 6 For if the 
woman be not covered, let her also be © 
shorn: but if it be a shame for a 
woman to be shorn or shaven, let he 
be covered. 7 For a man indeed 
ought not to cover his head, fora 
much as he is the image and glory of 
God: but the woman is the glory of 
the man. 8 For the man is not o 
the woman; but the woman of th 
man. 9 Neither was the man created 
for the woman; but the woman for 
the man. 10 For this cause ought 
the woman to have power on her head 
because of the angels. 11 Never- 
theless neither is the man without the 
woman, neither the woman without 
the man, inthe Lord. 12 For as the 
woman zs of the man, even so is t 
man also by the woman; but all thing 
of God. 13 Judge in yourselves : is” 
it comely that a woman pray unto God 
uncovered? 14 Doth not even na- 
ture itself teach you, that, if a man 
have long hair, it is a shame unto him? 
15 But if a woman have long hair, it 
isa glory to her: for Aer hair is given 
her for a covering. 16 But if any 
/man seem to be contentious, we have 
no such custom, neither the church: 
of God. : 
Paul, having answered the cases put fo 
him, proceeds in this chapter to the redress 
of grievances. The first verse of the c 
is put, by those who divided the epistle in 
chapters, as a preface to the rest of the epis' 
but seems to haye been a more proper clo 
to the last, in which he had enforced 
cautions he had given against the abuse 
liberty, by his own example: Be ye follow 
of me, as I also am of Christ (v. 1), fitly clo 
his argument; and the way of speaking in 
the next verse looks like a transition to 
another. But, whether it more properly 
belong to this or the last chapter, it is 
from it that Paul not only preached 
doctrine as they ought to believe, but 
such a life as they ought to imitate. 
ye followers of me,” that is, “ Be imitators 
me; live as you see me live.” Note, Minist 
are likely to preach most to the purpo 
when they can press their hearers to foll 
their example. Yet would not Paw 
followed blindly neither. He encow 
neither implicit faith nor obedience. 
would be followed himself no further th 


ed Christ. Christ’s pattern is a copy 
without a blot; so is no man’s else. Note, 
“We should follow no leader further than he 
follows Christ. Apostles should be left by 
us when they deviate from the example of 
their Master. He passes next to reprehend 
and reform an indecency among them, of 
which the women were more especially guilty, 
_ concerning which observe, 

I. How he prefaces it. He begins with a 
commendation of what was praiseworthy in 
them (. 2): I praise you, that you remember 
me in all things, and keep the ordinances as I 
delivered them to you. Many of them, it is 


x 


At 


- i ¥ fy 
7 4 ‘ y < a ¢ 
ee | he 
: 
s CH 


_ probable, did this in the strictest sense of the 
_ expression: and he takes occasion thence to 
_ addréss the body of the church under this 
__ good character; and the body might, in the 

‘main, have continued to observe the ordi- 
 nances and institutions of Christ, though in 
some things they deviated from, and cor- 
rupted, them Note, When we reprove what 
is amiss in any, it 1s very prudent and fit to 
commend what is good in them ; it will show 
that the reproof is not from ill-will, and a 
‘humour of censuring and finding fault; and 
_ it will therefore procure the more regard to it. 
II. How he lays the foundation for his 
_ reprehension by asserting the superiority of 
_ the man over the woman: I would have you 
know that the head of every man is Christ, 

and the head of the woman is the man, and 
the head of Christ is God. Christ, in his 


; 


_ mediatorial character and glorified humanity, 
is at the head of mankind. He is not only 
"first of the kind, but Lord and Sovereign. 
He has a name above every name: though 
‘in this high office and authority he has a 
superior, God being his head. And as God 
s the head of Christ, and Christ the head of 
‘the whole human kind, so the man is the 
ead of the two sexes: not indeed with such 
dominion as Christ has over the kind or God 
has over the man Christ Jesus; but a supe- 
| riority and-headship he has, and the woman 

hould be in subjection and not assume or 
| usurp the man’s place. This is the situation in 
which God has placed her; and for that rea- 
| son she should have a mind suited to her 
| rank, and not do any thing that looks like an 
| affectation of changing places. Something 
like this the women of the church of Corinth 
eem to have been guilty of, who were under 
mspiration, and prayed and prophesied even 
n their assemblies, v. 5. It is indeed an 
postolical canon, that the women should keep 
ilence in the churches. (ch. xiv. 34;:1'Tim. ii 
_ 12), which some understand without limita- 
tion, as if awoman under inspiration also 
must keep silence, which seems very well to 
ee with the connection of the apostle’s 
| discourse, ch. xiv. Others with a limitation . 
though a woman might not from her own 

- abilities pretend to teach, or so much as ques- 

tion and debate any thing in the church, yet 
_ when under inspiration the case was altered ; 
ie had liberty to speak. Or, though she 


Oa SL wae CLs Pe Me aes See a 


me? ‘ Female subjecivon. 
might not preach even by inspiration (be- 
cause teaching is the business of a superior). 
yet she might pray or utter hymns by inspira- 
tion, even in the public assembly. She did 
not show any affectation of superiority over 
the man by such acts of public worship. It 
is plain the apostle does. not in this place 
prohibit the thing, but reprehend the manner 
of doing it. And yet he might utterly dis- 
allow the thing and lay an unlimited restraint 
on the woman in another part of the epistle. 
These things are not contradictory. It is to 
his present purpose to reprehend the manner 
wherein the women prayed and prophesied in 
the church, without determining in this place 
whether they did well or ill in praying or pro- 
phesying. Note, The manner of doing a thing 
enters into the morality of it. We must 
not only be concerned to do good, but that 
the good we do be well done. 

IJI. The thing he reprehends is the 
woman’s praying or prophesying uncovered, 
or the man’s doing either covered v. 4, 5. 
To understand this, it must be observed 
that it was a signification either of shame or 
subjection for persons to be veiled, or covered, 
in the eastern countries, contrary to the ° 
custom of ours, where the being bare-headed 
betokens subjection, and being covered 
superiority and dominion. And this will 
help us the better to understand, 

IV. The reasons on which he grounds his 
reprehension. 1. The man that prays or 
prophesies with his head covered dishonoureth 
his head, namely, Christ, the head of every 
man (v. 3), by appearing ina habit unsuitable 
totherankin which Godhasplacedhim. Note 
We should, even in our dress and habits, 
avoid every thiag that may dishonour Christ. 
The woman, on the other hand, who prays or 
prophesies with her head uncovered dishonoureth 
her head, namely, the man, v. 3. She ap- 
pears in the dress of her superior, and throws: 
off the token of her subjection. She might, 
with equal decency, cut her hair short, or cut 
it close, which was the custom of the man in 
that age. This would be in a manner to de- 
clare that she was desirous of changing sexes, 
a manifest affectation of that superiority 
which God had conferred on the other sex. 
And this was probably the fault of these 
prophetesses in the church of Corinth. It 
was doing a thing which, in that age of the 
world, betokened superiority, and therefore 
a tacit claim of what did not belong to them 
but the other sex. Note, The sexes should 
not affect to change places. The order in 
which divine wisdom has placed persons and 
things is best and fittest: to endeavour to 
amend it is to destroy all order, and introduce 
confusion. ‘The woman should keep to the 
rank God has chosen for her, and not dis- 
honour her head; for this, in the result, is to 
dishonour God. If she was made out of the 
man, and for the man, and made to be tka 
glory of the man, she should do nothing, 

especially in public, that looks like a wish of 


Profanation of *ke Lord’s supper. 


having this order inverted. 2. Another 
reason against this’ conduct is that the man 
is the image and ylory of God, the repre- 
sentative of that glorious dominion and head- 
shin which God has oyer the world. It is 
the man who is set at the head of this lower 
creation, and therein he bears the resemblance 
of God. The woman, on. the other hand, 
is the glory of the man(v.7): she is his 
representative. Not but she has dominion 
over the inferior creatures, as she is a par- 
taker of human nature, and so far 1s God’s 
representative too, but it is at second-hand. 
She is the image of God, inasmuch as she is 
the image of the man: For the man was not 
made out of the woman, but the woman out 
of the man, v.8. The man was first made, 
and made head of the creation here below, 
and therein the image of the divine dominion ; 
and the woman was made out of the man, 
and shone witha reflection of his glory, being 
made superior to the other creatures here 
below, but in subjection to her husband, and 
deriving that honour from him out of whom 
she was made... 3.. The woman was made for 
the man, to be his help-meet, and ‘not the man 
for the woman. She was naturally, therefore, 
made subject to him, because made for him, 
for his use, and help, and comfort. And she 
who was intended to be always in subjection 
to the man should do nothing, in Christian 
assemblies; that looks like an affetaction of 
equality. 4. She ought to have power on her 
head, because of the angels. Power, that is, a 
veil, the token, not of her having the power 
or superiority, but being under the power of 
her husband, subjected to him, and inferior to 
the other sex. Rebekah, when she met Isaac, 
and was delivering herself into his possession, 
put on her veil, in token of her subjection, 
Gen. xxiv. 65. Thus would the apostle have 
the women appear in Christian assemblies, 
even though they spoke there by inspiration, 
because of the angels, that is, say some, 
because of the evil angels. The woman was 
first. in the transgression, being deceived by 
the devil (1 Tim, ii. 14), which increased her 
subjection to man, Gen. il. 16. Now, be- 
cause evil angels will be sure to mix in all 
Christian assemblies, therefore should women 
wear the token of their shamefacedness and 
subjection, which in that|age and country 
was ayeil. Others say because of the good 
angels. Jews and Christians have had an 
opinion that these ministering spirits are 
many of them present in their assemblies, 
Their presence should restrain Christians 
from all indecencies in the worship of God. 
Wote, We should learn from all to behave 
in the public assemblies of divine worship so 
as to express a reverence for God, and acon- 
tent and satisfaction with that rank in which 
he has placed us. 

V. He thinks fit to guard his argument 
with a caution lest the inference be carned 
too far (v.11, 12): Nevertheless, neither. is 
the san without the woman, nor the woman 


1 CORINTHIANS 


without the man in the Lord. 1 
made for one another. It is d 
him to be alone (Gen. ii. 18), and’ therefo: 
was a woman made, and made for the man 
and the man was intended to be a comfor 
and help, and defence, to the woman, thoug 
not so directly and immediately made for her, 
They were made to be a mutual. and 
blessing, not one a slave and the ot! 
tyrant. Both were to be one flesh (Gen. ii. 24), 
and this for the p: on of arace of man= 
kind. They are reciprocal i uments ¢ 
each other’s production. As the woman wa 
first formed out of the man, the man is ever 
since propagated by thewoman (v. 12), allb y the 
divine wisdom and power of the First Cau 
so ordaining it. The authority and subjec 
tion should be no greater than are sui abl 
to two in such near relation’ and» close unior 
to each other. Note, Asit is the will of G 
that the woman know her place, so it is hi 
will also that the man abuse not his power. — 
VI. He enforces his argument from th 
natural covering provided for the» an 
(v. 13—15) - “ Judge in yourselves—consul 
your own reason, hearken’ to: what nature 
suggests—is a comely for a woman to pray 
to God uncovered? Should therenot bea dis- 
tinction kept up between the sexes in wearing 
their hair, since nature has made one? Isit no! 
a distinction which nature has kept up among 
all civilized nations? The woman’s hair is a 
natural covering ; to wear it long is a glory to 
her; but for aman to havelong hair, or eli 
it, is a token of softness and effeminac 
Note, It should be our concern, especially: 
Christian and religious assemblies, to x ah 
no breach upon the rules of natural decene: 
VII. He sums up all. by referring tho: 
who were contentious to the usages ant 
customs of ‘the churches, v: 16. Custom i 
in a great measure the rule of decency. _ 
the common practice of the churches is what 
he would have them govern themselves by 
He does not silence the contentious by mer 
authority, but lets them know that’ # 1 
would appear to the world as very odd an 
singular in their humour if they woult 
quarrel for a customito which all the church 
of Christ were at that time utter strangers 
or against a custom in which they all ca 
curred, and that upon the ground of natur 
decency. It was the common usage of #1 
churches for women to appear in publie as 
semblies, and join in public worship, veiled 
and it was manifestly decent that they shoul 
doso. Those must beyery contentious indee 
who would quarrel with this, or lay itaside. — 
17 Now in this that I declare z 
you I praise you not, that ye” 
together not for the better, b it for t 
worse. 18 For first of all, y he ne 
come ‘together in the’ ¢ The 
that there be divisions among 


and I partly believe it. 19 Foi 


te 


pV 


a 


ae r 


be also heresies among you, that 
| they which are approved may be made 
| manifest among you. 20 When ye 
| come togethertherefore into one place, 
| this is not to eat the Lord’s supper. 
_ 21 For in eating every one taketh 
_ before other his own supper : and one 
is hungry, and another is drunken. 


4 
Nf 


_ 22 What? have ye not houses to eat 


Es 


and to drink in? or despise ye the 
ehurch of God, and shame them that 
have not? What shall I say to you? 
‘shall I praise you in this? I praise 
os aati ¢ 

| Ih this passage the apostle sharply re- 
| ‘bukes chert er inath pret iowa’ diay 
’ the former, in their partaking of the Lord’s 
_ supper, which was commonly done in the 
_ first ages, as the ancients tell us, with a love- 
| feast annexed, which gave occasion to the 
scandalous disorders which the apostle here 


= 
; 


reprehends, concerning which observe, 
__L. The manner in which he introduces his 
| charge : “ Now in this that I declare to you I 
_ praise you not, v. 17. 1 cannot commend, 
out must blame and condemn you. It is 
plain, from the beginning of the chapter, that 
he was willing and pleased to commend as 
far ashe could. But such scandalous dis- 
‘orders, in so sacred an institution, as they 
were guilty of, called fora sharp reprehen- 
‘sion. They quite turned the institution 
_ against itself. It was intended to make them 
| better, to promote their spiritual interests ; 
| but it really made them worse. They came 
together, not for the better, but for the worse. 
_ Note, The ordinances of Christ, if they do 
not make us better, will be very apt to make 
“us worse ; if they do not do our souls good, 
they do us harm; if they do not melt and 
mend, they willharden. Corruptions will be 
_ confirmed in us, if the proper means do not 
__ work a cure of them. 
_ If. He enters upon his charge against 
hem in more particulars than one. 1. He 
sthem that, upon coming together, they 
into divisions, schisms—cyiopara. In- 
stead of concurring unanimously in cele- 
_brating the ordinance, they fell a quarrelling 
vith one another. Note, There may be 
chism where there is no separation of com- 
anion. Persons may come together in the 
same church, and sit down at the same table of 
he Lord, and yetbe schismatics. Uncharita- 
ness, alienation of affection, especially if it 
Wws up to discord, and feuds, and con- 
tions, constitute schism. Christians 3 


a 


Se Ssh sss tse 


arate from each other’s communion, and 
be uncharitable one towards another ; 
y may continue in the same communion, 
lyetbeuncharitable. This latteris schism, 
ather than the former. The apostle had 
id a report of the Corinthians’ divisions, 
nd he tells them he had too much reason to 


CHAP. 


ae ee 
‘XI. Profanation of the Lord’s supper 
believe it. For, adds he, there must be 
heresies also ; not only quarrels, but factions, 
and perhaps such corrupt opinions as strike 
at the foundation of Christianity, and all 
sound religion. Note, No marvel there 
should be breaches of Christian love in the 
churches, when such offences will come 
as shall make shipwreck of faith and a good 


i". 7" <—* 


conscience. Such offencesmust come. Not 
that men are necessitated to be guilty of 
them ; but the eventis certain, and God per- 


mits them, that those who are approved 
(such honest hearts as will bear the trial) may 
be set to view, and appear faithful by their 
constant adherence to the truths and ways 
of God, notwithstanding the temptations of 
seducers. Note, The wisdom of God can 
make the wickedness and errors of others a 
foil to the piety and integrity of the saints 
2. He charges them not only with discord 
and division, but with scandalous disorder : 
For in eating every one taketh before the other 
his own supper ; and one is hungry, and an- 
other is drunken, v. 21. Heathens used to 
drink plentifully at their feasts upon their 
sacrifices. Many of the wealthier Corin- 
thians seem to have taken the same liberty at 
the Lord’s table, or at least at their "Ayazm, 
or love-feasts, that were annexed to the supper. 
They would not stay for one another; the 
rich despised the poor, and ate and drank up 
the provisions they themselves brought, be- 
fore the poor were allowed to partake; and 
thus some wanted, while others had more 
than enough. This was profaning a sacred 
institution, and corrupting a divineordinance, 
to the last degree. What was appointed to 
feed the soul was employed to feed their lusts 
and passions. What should have been .a 
bond of mutual amity and affection was made 
an instrument of discord and disunion. The 
poor were deprived of the food prepared for 
them, and the rich turned a feast of charity 
ito adebauch. This was scandalous irte- 
gularity. 

Ill. The apostle lays the blame of this 
conduct closely on them, 1. By telling them 
that their conduct perfectly destroyed the 
purpose and use of such an institution: This 
is not to eat the Lord’s supper, v. 20. It was 
coming to the Lord’s table, and not coming. 
They might as well have staid away. Thus 
to eat the outward elements was not to eat 
Christ’s body. Note, There is a careless and 
irregular eating of the Lord’s supper which 
is as none at all; it will turn to no account, 
but to increase guilt. Such an eating was 
that of the Corinthians; their practices were 
a direct contradiction to the purposes of this 
sacred institution. 2. Their conduct carried 
in it a contempt of God’s house, or of the 
church, v. 22. If they had a mind to feast, 
they might do it at home in their own houses ; 
but to come to the Lord’s table, and cabal 
and quarrel, and keep the poor from their 
share of the provision there made for them 
as well as the rich, was such an abuse of the 


oe =. La 


Design of the Lord’s supper. 


ordinance, and such a. contempt of the poorer 
members of the church more especially, as 
merited a very sharp rebuke. Such a beha- 
viour tended much to the shame and dis- 
couraygement of the poor, whose souls were 
as dear to Christ, and cost him as much, as 


those of the rich. Note, Common meals may |,from the Lord what he delivered to them, v. 2: 


be managed after a common manner, but re- 
ligious feasts should be attended religiously. 
Note also, It is a heinous evil, and severely 
to be censured, for Christians to treat their 
fellow-christians with contempt and inso- 
lence, but especially at the Lord’s table. 
This is doing what they can to pour con- 
tempt on divine ordinances. And we should 
look carefully to it that nothing in our beha- 
viour at the Lord’s table have the appearance 
of contemning so sacred an institution. 


23 For I have received of the 
Lord that which also I delivered unto 
you, That the Lord Jesus the same 
night in which he was betrayed took 
bread: 24 And when he had given 
thanks, he brake it, and said, Take, 
eat : this is my body, whichis broken 
for you: this do in remembrance of 
me. 25 After the same manner also 
he took the cup, when he had supped, 
saying, This cup is the new testament 
in my blood: this do ye, as oft as ye 
drink 2é, in remembrance of me. 26 
For as often as ye eat this bread, and 
drink this cup, ye do show the Lord’s 
death till he come. 27 Wherefore 
whosoever shall eat this bread, and 
drink this cup of the Lord, unworthily, 
shall be guilty of the body and blood 
of the Lord. 28 But let a man ex- 
amine himself, and so let him eat of 
that bread and drink of that cup. 
29 For he that eateth and drinketh 
unworthily, eateth and drinketh dam- 
nation to himself, not discerning the 
Lord’s body. 30 For this cause 
many are weak and sickly among 
you, and many sleep. 31 For if we 
would judge ourselves, we should not 
be judged. 32 But when we are 
judged, we are chastened of the Lord, 
that we should not be condemned 
with the world. 33 Wherefore, my 
brethren, when ye come together to 
eat, tarry one for another. 34 And 
if any man hunger, let him eat at 
home; that ye come not together 
unto condemnation. And the rest 
will I set in order when I come. 

To rectify these gross corruptions and 


1 CORINTHIANS. 


irregularities, the apc 
institution here to view. ‘T 
rule in the reformation of all abus 
I. He tells us how he came by th 
ledge of it. He was not among the aposth 
at the first institution; but he had 


c 


He had the knowledge of this matter by rev 
lation from Christ : and what he had received 
he communicated, without varying from thi 
truth a tittle, without adding or diminishing 

Il. He gives us a more particular accour 
of the institution than we meet with else 
where. We have here an account, 

1. Of the author—our Lord Jesus Ch 
The king of the church only has power 
institute sacraments. Tr ad 

2. The time of the institution: I¢ was #) 
very night wherein he was betrayed ; just ; 
he was entering on his sufferings which ar 
therein to be commemorated. ‘ 

3. The institution itself. Our Savio 
took bread, and when he had given thank: 
or blessed (as it is in Matt. xxvi. 26), he broke, 
and said, Take, eat; this is my body, broke 
for you ; this.do in remembrance of me. Ané 


(a9 


* 
(a 
OL 


in like manner he took the cup, when he hac 
supped, saying, This cup is the New Testa. 
ment in my blood; this do, as oft as you c 
it, in remembrance of me, v. 24, 25. 
observe, ‘ 


(1.) The materials of this sacrament; both, 
[1.] As to the visible signs: these are breat 
and the cup, the former of which is calle 
bread many times over in this passage, ever 
after what the papists call consecratio 


at the same time said to be the j 
Lord, a plain argument that the apostle kn 
nothing of their monstrous and absurd doc 
trine of transubstantiation. The latter is a 
plainly a part of this institution as words ¢ 
make it. St. Matthew tells us, our Lore 
bade them all drink of it (ch. xxvi. 27), asi 
he would, by this expression, lay in a cavea 
against the papists’ depriving the laity of th 
cup. Bread and the cup are both made us 
of, because it is a holy feast. Nor is it here 
or any where, made. necessary, that any pat 
ticular liquor should be in the cup. In on 
evangelist, indeed, it is plain that wine wa 
the liquor used by our Saviour, though — 
was, perhaps, mingled with water, accordin, 
to the Jewish custom; vide Lightfoot o 
Matt. xxvi. But this by no means rendei 
it unlawful to have a sacrament where pe 
sons cannot come at wine. In every placeo 
scripture in which we haye an account of 
part of the institution it is always exp 
by a figure. The cup is put for what y 
it, without once specifying what the ligi 
was, in the words of the institution. 
The things signified by these outward signs 
they are Christ’s body and blood, his 
broken, his blood shed, topetbengaa 
and 


What is eaten is called bread, i it | 
of the 


benefits which flow from his d [sa 
fice: it is the New Testament in his thud | 


‘ileges of the new covenant; and worthy 
receivers take it as such, at this holy ordi- 
nance. They have the New Testament, and 
their own title to all the blessings of the new 
- covenant, confirmed to them by his blood. 
_ (2.) We have here the sacramental actions, 
the manner in which the materials of the 
sacrament are tobe used. [1.] Our Saviour’s 
actions, which are taking the bread and cup, 
pene thanks, breaking the bread, and giving 
about both the one and the other. [2.} The 
actions of the communicants, which were to 
_ take the bread and eat, to take the cup and 
“dink and both in remembrance of Christ. 
But the external acts are not the whole nor 
the principal part of what is to be done at 
this holy ordinance; each of them has a sig- 
nificancy. Our Saviour, having undertaken 
to make an offering of himself to God, and 
ocure, by his death, the remission of sins, 
with all other gospel benefits, for true be- 
lievers, did, at the institution, deliver his 
body and blood, with all the benefits pro- 
red by his death, to his disciples, and con- 
es to do the same every time the ordi- 
¢ is administered to true believers. This 
is here exhibited, or set forth, as the food of 
uls. And as food, though ever so whole- 
me or rich, will yield no nourishment with- 
out being eaten, here the communicants are 
take and eat, or to receive Christ and feed 
m him, his grace and benefits, and by 
ith convert them into nourishment to their 
als. They are to take him as their Lord 
d life, yield themselves up to him, and live 
on him. He is our life, Col. iii. 4. 
.) We have here an account of the ends 
his institution. [1.] It was appointed to 
‘done in remembrance of Christ, to keep 
sh in our minds an ancient favour, his 
g for us, as well as to remember an ab- 
‘sent friend, even Christ interceding for us, in 
rtue of his death, at God’s right hand: The 
est of friends, and the greatest acts of kind- 
, are here to be remembered, with the 
cise of suitable affections and graces. 
The motto on this ordinance, and the very 
eaning of it, is, When this you see, remem- 
rme. [2.] It was to show forth Christ's 
ath, to declare and publish it. It is not 
arely in remembrance of Christ, of what he 
done and suffered, that this ordinance 
instituted ; but to commemorate, to 
elebrate, his glorious condescension and 
€ in our redemption. We declare his 
ath to be our life, the spring of all our 
mforts and hopes. . And we glory in such 
declaration ; we show forth his death, and 
ad it before God, as our accepted sacri- 
fice and ransom. We set it in view of our 
| yn faith, for our own comfort and quicken- 
ing: and we own before the world, by this 
| very service, that we are the disciples of 
ist, who trust in him alone for salvation 
d acceptance with God. 
It is moreover hinted here, concerning 


san ec CHARMED 81 


wey He re rbd 


Pere? | 


Design of the Lord’s supper. 
this ordinance, [1.] That it should be fre- 
quent: As often as you eat this bread, &c. 
Our bodily meals return often; we cannot 
maintain life and health without this. And 
it is fit that this spiritual diet should be taken 
often too. The ancient churches celebrated 
this ordinance every Lord’s day, if not ever 
day when they assembled for worship. [2] 
That it must be perpetual. It is to be cele- 
brated till the Lord shall come; till he shall 
come'the second time, without sin, for the 
salvation of those that believe, and to judge 
the world. This is our warrant for keeping 
this feast. It was our Lord’s will that we 
should thus celebrate the memorials of his 
death and passion, till he come in his own 
glory, and his Father’s glory, with his holy 
angels, and put an end to the present state of 
things, and his own mediatorial administra- 
tion, by passing the final séntence. Note, 
The Lord’s supper is not a temporary, but 
a standing and perpetual ordinance. 

III. He lays before the Corinthians the 
danger of receiving unworthily, of prostitut- 
ing this institution as they did, and-using it 
to the purposes of feasting and faction, with 
intentions opposite to its design, or a temper 
of mind altogether unsuitable to it; or keep- 
ing up the covenant with sin and death, 
while they are there professedly renewing 
and. confirming their covenant with God. 1. 
It is great guilt which such contract. They 
shall be guilty of the body and blood of the 
Lord (v. 27), of violating this sacred institu. 
tion, of despising his body and blood. They 
act as if they counted the blood of the covenant, 
wherewith they are sanctified, an unholy thing, 
Heb. x. 29. ‘They profane the institution, 
and in a manner crucify their Saviour over 
again. Instead of being cleansed by his 
blood, they are guilty of his blood. 2. It is 
a great hazard which they run: They eat and 
drink judgment to themselves, v. 29. They 
provoke God, and are likely to bring down 
punishment on themselves. No doubt but 
they incur great guilt, and so render them- 
selves liable to damnation, to spiritual judg- 
ments and eternal misery. Every sin is in 
its own nature damning ; and therefore surely 
so heinous a sin as profaning such a holy 
ordinance is so. And it is profaned in the 
grossest sense by such irreverence and rude- 
ness as the Corinthians were guilty of. But 
fearful believers should not be discouraged 
from attending at this holy ordinance by the 
sound of these words, as if they bound upon 
themselves the sentence of damnation by 
coming to the table of the Lord unprepared. 
This sin, as well as all others, leaves room 
for forgiveness upon repentance; and the 
Holy Spirit never indited this passage of 
scripture to deter serious Christians from 
their duty, though the devii has often made 
this advantage of it, and robbed good Chris- 
tians of their choicest comforts. The Corin- 
thians came to the Lord’s table as to a com- 
mon feast, not discerning the Lord’s body— 


CO apes attr eee rea 2 ais 


On spiritual gifts 
not making a difference or distinction be- 
tween that and eommon food, but setting 
beth on a level: nay, they used much more 
indecency at this sacred feast than they would 
have done'at a civil one. This was very sin- 
ful in them, and very displeasing to God, and 
brought down his judgments on them: ‘For 
this cause many are weak and sickly among 
you, and'many sleep. Some were punished 
with sickness, and some with death. Note, 
A careless and irreverent receiving of the 
Lord’s supper may bring temporal punish- 
ments. Yet the connection seems to imply 
that even those who were thus punished were 
in a state of favour with God, at least many 
of them: They were chastened of the Lord, 
that they should not be condemned with the 
world, v. 32. Now divine chastening is a 
sign of divine love: Whom, the Lord loveth 
he chasteneth (Heb. xii. 6), especially with so 
merciful a purpose, to prevent their final 
condemnation. In the midst of judgment, 
God remembers mercy: he frequently pu- 
nishes those whom he tenderly loves. It is 
kindness to use the rod to prevent the child’s 
ruin. He will visit such iniquity as this 
under consideration with stripes, and yet 
make those stripes the evidence of his loving- 
kindness. Those were in the favour of God 
who yet so highly offended him in this in- 
stance, and brought down judgments on 
themselves; at least many of them were; for 
they were punished by him out of fatherly 
good-will, punished now that they might not 
perish for ever. Note, It is better to bear 
troubie in this world than to be miserable to 
eternity. And God punishes his people now, 
to prevent their eternal woe. 

1V. He points out the duty of those who 
would come to the Lord’s table. 1. In 
general: Let a man examine himself (v. 28), 
try and approve hiniself. Let him consider 
the sacred intention of this holy- ordinance, 
its nature, and use, and compare his own 
views in attending on it and his disposition 
of mind for it; and, when he has approved 
himself to his own conscience in the sight of 
God, then let him attend. Such  self-exa- 
mination is necessary to a right attendance 
at this holy ordinance. Note, Those who, 
through weakness of understanding, cannot 
try themselves, are by no means fit to eat of 
this bread and drink of this cup; nor those 
who, upon a fair trial, have just ground to 
charge themselves with impenitency, unbe- 
lief, and alienation from the life of God. 
Those should have the wedding-garment on 
who would be welcome at this marriage- 
feast—grace in habit, and grace in exercise. 
2. The duty of those who were yet un- 
punished for their profanation of this ordi- 
nance: If we would judge ourselves, we should 
not be judged,v.31. If we would thoroughly 
search and explore ourselves, and condemn 
and correct what we find-amiss, we should 
prevent divine judgments. Note, To be ex- 
act and severe on ourselves and our own 


1 CORINTHIANS. es. 


a ee eee 
~a) 


pa: 
conduct is the most proper way 
not to fall under» ust s 
heavenly Father. We must not jud 
lest we be judged (Matt. vii. 1); but we 1 
judge ourselves, to prevent our being ju 
and condemned by God. We may be er 
cal as to ourselves, but should be very can 
in judging others. nee 
V. He closes all with a caution agais 
the irregularities of which they were guil 
(v. 33, 34), charging them to avoid all in 
cency at the Lord’s table. They were to ¢ 
for hunger and pleasure only at home, ai 
not to change the holy supper to a comme 
feast; and much less eat up the proyisit 
before those who could bring none did 
take of them, lest they should comevtogeth 
for condemnation. Note, Our holy duti 
through our own abuse, may prove matter: 
condemnation. Christians may keep 
pe he hear sermons, attend at sacramen 
and only aggravate guilt, and bring on 
heavier doom. A a ‘but serious. trut 
O! let all look to it that do not co 
together at any time to God’s worship, a 
all the while provoke him, and bring doy 
vengeance on themselves. Holy thing: 
to be used in a holy manner, orelse they 
profaned. What else was amiss in this ms 
ter, he tells them, he would rectify a 
came to them. ORY LCiae 
CHAP, XII. © - 
In this chapter the apostle, I. Considers the ease of.spiritual 
which were very plentifully poured out oriuthian eh 
He.considers their original, that ors from God ; their va 
and use, that they were all intended for one and the sam 
end, the advancement of Christianity and the church’s edific 
ver. I—1]. Il. He illustrates this by an allusion ‘to a hu 
body, in which all the members have a mutual relation ani 
serviency, and each has its proper place and we = 
I]I. He tells us that the church is the body of sty an 
members are variously gifted for the benefit of the w 
and each particular member, ver. 27—30. And batt IV 


with an exhortation to seek somewhat more benefici 
afts, ver. 31. . 


. 
a 
. ai 


OW concerning spiritual 
brethren, I would not have } 


ignorant. 2 Ye know that ye 
Gentiles, carried away unto th 
dumb idols, even as ye were 
3 Wherefore I give you to 
stand, that no man speaking by 
Spirit of God calleth Jesus accurs' 
and that no man can-say that Jesu 
the Lord, but by the Holy G 
4 Now there are diversities of gi 
but the same spirit. 5 And there: 
differences of administrations, butt 
same Lord. 6 And there are dix 
sities of operations, but it is the: sa 
God which worketh all in all. 7 
the manifestation of the Spirit is gi¥ 
to every man to profit withal. 8 4 
to one is given by the Spirit the we 
of wisdom; to another the mr 
knowledge by the same Spirit; 9 


aa 


NT Ae eee eee | see 


va ee: 


faith by the same Spirit 
r the Foor healing by the 
ies ed, To another the work- 
of miracles ; to another prophecy : 
9 another discerning of spirits; to 
| another divers kind of tongues; to 
another the interpretation of tongues : 
‘11 But all these worketh that one and 
_ the selfsame Spirit, dividing to every 
| man severally as he will. 


__ The apostle comes now to treat of spiritual 

s, which abounded in the church of Co- 
‘but were greatly abused. What these 
s were is at large told us in the body of 
e chapter; namely, extraordinary offices and 
owers, bestowed on ministers and Christians 
the first ages, for conviction of unbelievers, 
propagation of the gospel. Gifts and 
ee8, yaoicpara and yaprc, greatly differ. 
oth indeed were freely given of God. But 
eré grace is given it is for the salvation of 
se who have, it. Gifts are bestowed for 
e advantage and salvation of others. And 
ere may be great gifts where there is not a 
am of grace, but. persons possessed of 
em are utterly out of the divine favour. 
fey are great instances of divine benignity 
to men, but. do not by themselves prove 
those who-have them to be the objects of 
diyine complacency. This church was rich 
vifts, but there were many things scan- 
usly out of order in it. Now concern- 
these spiritual gifts, that is, the extraor- 
jinary powers they had received from the 


it, 
_ E The apostle tells them he would. not 
ve them ignorant either of their original 
use. They came from God, and were to 
é used for him. It would lead them far 
astray if they were ignorant of one or the 
ther of these. Note, Right information is 
great use as to all religious practice. It 
» wretched work which gifted men make 
ho either do not know or do not advert to 
© nature and right use of the gifts with 
hich they are endowed. 
_IL.,He puts them in mind of the sad state 
it of which they had been recovered : You 
were Gentiles, carried away to dumb idols, even 
s you were led, v.2. While they were so, 
could have no pretensions to be spiritual 
en, nor to have spiritual gifts. While they 
e under the conduct of the spirit of Gen- 
m, they could not be influenced by the 
it of Christ. If they well understood their 
aer condition, they could not but know 
, all true spiritual gifts were from God. 
oncerning this observe, 1. Their former 
er: they were Gentiles. Not God’s 
ar people, but of the nations whom he 
in a manner abandoned., 'The Jews were, 
re, his chosen people, distinguished from 
rest of the world by his favour. To them 
Anowledge and worship of the true God 
‘ c 


| CHAP. Xi. | 
7 to; 


On spiritual gifts 
were in a manner confined. The rest of the 
world were strangers to the covenant of 
promise, aliens from the commonwealth of 
Israel, and in a manner without God, Eph. ii. 
12. Such Gentiles were the body of the Co- 
rinthians, before their conversion to Chris- 
tianity. What a change was here! Christian 
Corinthians were once Gentiles. Nete, It is 
of great use to the Christian, and a proper ~ 
consideration to stir him up both to duty and 
thankfulness, to think what once he was: 
You were Gentiles. 2. The conduct they 
were under: Carried away to these dumb 
idols, even as you were led. 'They were hur- 
ried-upon the grossest idolatry, the worship 
even of stocks and stones, through the force 
of a vain imagination, and the fraud of their 
priests practising on their ignorance. for, 
whatever were the sentiments of their philo- 
sophers, this was the practice of the herd 
The body of the people paid their homage 
and worship to dumb idols, that had ears but 
could not hear, and mouths but could not speak, 
Ps. exv. 5, 6. Miserable abjectness of mind ! 
And those who despised these gross con- 
ceptions of the vulgar yet countenanced them 
by their practice. O dismal state of Gen- 
tilism! Could the Spirit of God be among 
such stupid idolaters, or they be influenced 
by it?) How did the prince of this world 
triumph in the blindness of mankind! How 
thick a mist had he cast over their minds ! 
III. Heshows them how they might discern 
those gifts that were from the Spirit of God, 
true spiritual gifts: No man, speaking by the 
Spirit, calls Jesus accursed. ‘Thus did both 
Jews and Gentiles : they blasphemed him as 
an impostor, and execrated his name, ard 
deemed it abominable. And yet many Jews, 
who were exorcists and magicians, went 
about, pretending to work wonders by the 
Spirit of God (vid. Lightfoot’s Hore in loc.), 
and many among the Gentiles pretended to 
inspiration. Now the apostle tells them none 
could act under the influence, nor by the 
power, of the Spirit of God, who disowned 
and blasphemed Christ: for the Spirit of 
God bore uncontrollable witness to Christ by 
prophecy, miracles, his resurrection from the 
dead, the success of his doctrine among men, 
and its effect upon them ; and could never so 
far contradict itself as to declare him ac- 
cursed. And on the other hand no man could 
say Jesus was the Lord (that is, live by this 
faith, and work miracles to prove it), bué it 
must be by the Holy Ghost. To own this truth 
before men, and maintain it to the death, and 
live under the influence of it, could not be 
done without the sanctification of the Holy 
Ghost. No man can call Christ Lord, witha 
believing subjection to him and dependence 
upon him, unless that faith be wrought by 
the Holy Ghost. No man can confess this 
truth in’ the day of trial but by the Holy 
Ghost animating and encouraging him. Note, 
We have as necessary a dependence on the 
Spirit’s operation and influence for e:ir sanc- 


thee SN es 


ss 


af a gh Ep ore ere RTL 


Varese 


‘ A . 


On spiritual gifts. 
tification and perseverance as on the me- 
diation of Christ for our reconciliation and 
acceptance with God : and no man could con- 
firm this truth with a miracle but by the 
Holy Ghost. No evil spirit would lend as- 
sistance, if it were in his power, to spread a 
doctrine and religion so ruinous to the devil’s 
kingdom. ‘The substance of what the apostle 
asserts and argues here is that whatever pre- 
tences there were to inspiration or miracles, 
among those who were enemies to Chris- 
tianity, they could not be from the Spirit of 
God; but no man could believe this with his 
heart, nor prove witha miracle that Jesus was 
Christ, but by the Holy Ghost: so that the 
extraordinary operations and powers among 
them did all proceed from the Spirit of God. 
He adds, 

IV. These spiritual gifts, though proceed- 
ing from the same Spirit, are yet various. 
They have one author and original, but are 
themselves of various kinds. A free cause 
may produce variety of effects ; and the same 
giver may bestow various gifts, v. 4. There 
ure diversities of gifts, such as revelations, 
tongues, prophecy, interpretations of tongues; 
but the same Spirit. ‘There are differences of 
administrations, or different offices, and officers 
to discharge them, different ordinances and 
institutions (see v. 28—30), but the same 
Lord, who appointed all, v. 6. There are di- 
versities of operations, or miraculous powers, 
called ivepynparu Surdpewv (v. 10), as here 
tvepynpara, but it is the same God that worketh 
allin all. ‘There are various gifts, adminis- 
trations, and operations, but all proceed from 
one God, one Lord, one Spirit ; that is, from 
Father, Son, and Holy Ghost, the spring and 
origin of all spiritual blessings and bequests: 
all issue from the same fountain ; all have the 
same author. However different they may 
4e in themselves, in this they agree ; all are 
from God. And several of the kinds are here 
specified, v.8—10. Several persons had their 
several gifts, some one, some another, all from 
and by the same Spirit. To one wasgiven the 
word of wisdom ; thatis, say some, a knowledge 
of the mysteries of the gospel, and ability to ex- 
plain them, an exact understanding of the 
design, nature, and doctrines, of the Christian 
religion. Others say an uttering of grave 
sentences, like Solomon’s proverbs. Some 
confine this word of wisdom to the revelations 
made to and by the apostles.— To another the 
word of knowledge, by the same Spirit ; that 
is, Say some, the knowledge of mysteries 
(ch. ii. 13): wrapped up in the prophecies, 
types, and histories of the Old Testament: 
say others, a skill and readiness to give advice 
and counsel in perplexed cases.—To another 
faith, by the same Spirit ; that is, the faith of 
miracles, or a faith in the divine power and 
promise, whereby they were enabled to work 
miracles; or an extraordinary impulse from 
above, whereby they were enabled to trust 
God in any emergency, and go on in the way 
of their duty, and own and profess the truths 


1 CORINTHIANS. © 


of Net whatever was the 
ger.—To another the gift of heali 
same Spirit ; that is, healing the sick 
by laying on of hands, or anointing 
or with a bare word.—To another the we 
of miracles ; the efficacies of powers, évep 
para dvvapewr, —_ as raising the deal 
restoring the blind to sight, giving speech t 
the dumb, hearing to the deaf. an use ¢ 
limbs to the lame.—To another prophecy, th: 
is, ability to foretel future events, which j 
the more usual sense of prophecy; or ¢ 
explain scripture by a peculiar gift of th 
Spirit. See ch. xiv. 24.—To another the di: 
cerning of Spirits, power to distinguish be 
tween true and false prophets, or to discer 
the real and internal qualifications of ar 
person for an office, or to discover the inwai 
workings of the mind by the Holy Ghost, a 
Peter did those of Ananias, Acts v. 3.—J7 
another divers kinds of tongues, or ability 
speak languages by inspiration.—To anothe 
the interpretation of tongues, or ability 
render foreign languages readily and p 
perly into their own. With such variety ( 
spiritual gifts were the first ministers z 
churches blessed. 4 
V. The end for which these gifts were be 
stowed : The manifestation of the Spirit 
given to every man to profit withal, v. 7. 
Spirit was manifested by the exercise of thei 
gifts; his influence and interest appeared i 
them. But they were not distributed for ¢ 
mere honour and advantage of those wl 
had them, but for the benefit of the churel 
to edify the body, and spread and advane 
the gospel. Note, Whatever gifts God ¢ 
fers on any man, he confers them that hk 
may do good with them, whether they I 
common or spiritual. The outward gift 
his bounty are to be improved for his glo} 
and employed in doing good to others. N 
man has them merely for himself. They ai 
a trust put into his hands, to profit withal 
and the more he profits others with them, # 
more abundantly will they turn to his accout 
in the end, Phil. iv. 17. Spiritual gifts a 
bestowed, that men may with them profit th 
church and promote Christianity. They at 
not given for show, but for service; not for 
pomp and ostentation, but for edification 
not to magnify those that have them, but t 
edify others. . a 
VI. The measure and proportion in whi 
they are given: All these worketh one and t 
same Spirit, dividing to every man as he 
It is according to the sovereign pleasu 
the donor. What more free than a gift? An 
shall not the Spirit of God do what he wi 
with his own? May he not give to what pe 
sons he pleases, and in what proportion h 
pleases ; one gift to one man, and another to 
another ; to one more, and another fewer, 
he thinks fit? Is he not the best judge ho 
his own purposes shall be served, and his 
own donatives bestowed? It is not as’ men 
will, nor as they may think fit, bur as 1] 


be ¥ 7 7 
2 : f — <3 ty - eae a ae ad arta ar 


oN «Me ne “4 CHAP. ers 
es. Note, Holy Ghost is a 

on. He works divine effects and 
divine gifts as he will, by his own) 8 
er, and according to his own pleasure,} The apostle here makes out the truth of 
out dependence or control. But though | what was above asserted, and puts the gifted 
distributes these gifts freely and uncon- | men among the Corinthians in mind of their 


Union recommended. 
members rejoice 


with it. 


nefit, for the edification of the body, the 
en ur h. 2 


12 For as the body is one, and 


of that one body, being many, 
one body: so also is Christ. 13 
by one Spirit are we all baptized 
» one body, whether we be Jews or 
tiles, whether we be bond or free ; 
have been all made to drink mto 
Spirit. 14 For the body is not 
member, but many. 15 If the 
shall say, Because I am not the 
and, I am not of the body; is it 
therefore not of the body? 16 And 
if the ear shall say, Because I am not 
the eye, 1 am not of the body; is it 
therefore not of the body: 17 Ifthe 
whole body were an eye, where were 
he hearing? If the whole were hear- 
where were the smelling? 18 
now hath God set the members 
y one of them in the body, as it 
pleased him. 19 And if they 
all one member, where were the 
y? 20 But now are they many 
nbers, yet but one body. 21 And 
eye cannot say unto the hand, I 
no need of thee: nor again the 
to the feet, I have no need of 
uu. 22 Nay, much more those 
embers of the body, which seem to 
more feeble, are necessary: 23 
those members of the body, 
hich we think to be less honour- 
s, upon these we bestow more 
ndant honour; and our uncomely 
s have more abundant come- 
ss. 24 For our comely parts 
no need: but God hath tem- 
sd the body together, having given 
: peor honour to that part 

acked: 25 That there should 
schism in the body; but that 
members should have the same 
ne for another. 26 And whether 
e member suffer, all the members 


bly, they are intended by him, not for | duty, by comparing the church of Christ to. 
vate honour and advantage, but for public | 


a human body. 

I. By telling us that one body may have 
many members, and that the many members 
of the same body make but one body (wv. 12) 


| As the body is one, and hath many members, 
many members, and all the mem- | and all the members of that one body, beina 


many, are one body, so also is Christ ; that is, 
Christ mystical, as divines commonly speak. 
Christ and his church making one body, as 
head and members, this body is made up of 
many parts or members, yet but one body ; 
for all the members are baptized into the same 
body, and made to drink of the same Spirit, v. 
13. Jews and Gentiles, bond and free, are 
upon a level in this: all are baptized into the 
same body, and made partakers of the same 
Spirit. Christians become members of this 
bedy by baptism: they are baptized into ona 
body. The outward rite is of divine institu- 
tion, significant of the new birth, called there- 
fore the washing of regeneration, Tit. ii. 5. 
But it is by the Spirit, by the renewing of 
the Holy Ghost, that we are made members 
of Christ’s body. Itis the Spirit’s operation, 
signified by the outward administration, that 
makes us members. And by communion at 
the other ordinance we are sustained; but 
then it is not merely by drinking the wine, 
but by drinking into one Spirit. The out- 
ward administration is a means appointed of 
God for our participation in this great benefit; 
but it is baptism by the Spirit, it is internal 
renovation and drinking into one Spirit, par- 
taking of his sanctifying influence from time 
to time, that makes us true members of 
Christ’s body, and maintains our union with 
him. Being animated by one Spirit makes 
Christians one body. Note, All who have 
the spirit of Christ, without difference, are 
the members of Christ, whether Jew or 
Gentile, bond or free; and none but such. 
And all the members of Christ make up one 
body ; the members many, but the body one. 
They are one body, because they have one 
principle of life; all are quickened and ani- 
mated by the same Spirit. 

II. Each member has its particular form, 
place, and use. 1. The meanest member 
makes a part of the body. The foot and ear 
areless useful, perhaps, than the hand andeye; 
but because one is not a hand, and the other 
an eye, shall they say, therefore, that they do 
fiot belong tothe body? v. 15,16. Soevery 
member of the body mystical cannot have the 
same place and office; but whatthen? Shall 
it hereupon disown relation to the body? 
Because it is not fixed in the same station, 
or favoured with the same gifts as others, 
shall it say, “I do not belong to Christ?” No, 


with it; or one member be’ the meanest member of his body is as much 


19—VL 


Peat PSS ar EE 


Bie 


to. 


(Pe Se ee Rg ee ee 


Union recon:mended. 


a memberas the noblest, and as truly regarded 
by him. All his members are dear to him. 
2. There must be a distinction of members 
in the body: Were the whole body eye, 
where were the hearing ? Were the whole ear, 
where were the smelling? v.17. If all were 
one member, where were the body? v. 19. 
They are many members, and for that reason 
must have distinction among them, and yet 
are but one body, v. 20. One member of a 
body is not a body; this is made up of many; 
and among these many there must be a 
distinction, difference of situation, shape, 
use, &c. So it is in the body of Christ ; its 
members must have different uses, and there- 
fore have different powers, and be in different 
places, some having one gift, and others a 
different one. Variety in the members of 
the body contributes to the beauty of it. 
What a monster would a body be if it were 
all ear, or eye, or arm! So it is for the 
beauty and good appearance of the church 
that there should be diversity of gifts and 
offices in it. 3. The disposal of members in 
a natural body, and their situation, are as 
God pleases: But now hath God set the mem- 
bers, every one of them, in the body, as it hath 
pleased him, v.18. Wemay plainly perceive 
the divine wisdom in the distribution of the 
members; but it was made according to the 
counsel of his will; he distinguished and 
distributed them as he pleased. So is it 
also in the members of Christ’s body: they 
are chosen out to such stations, and endued 
with such gifts, as God pleases. He who is 
sovereign Lord of all disposes his favours 
and gifts as he will. And who should gain- 
say his pleasure? What foundation is here 
for repining in ourselves, or envying others? 
We should be doing the duties of our own 
place, and not murmuring in ourselves, nor 
quarrelling with others, that we are not in 
theirs. 4. All the members of the body are, 
in some respect, useful and necessary to each 
other: The eye cannot say to the hand, I have 
no need of thee; nor the head to the feet, I 
have no need of you: nay, those members of 
the body which seem to be more feeble (the 
bowels, &c.) are necessary (v. 21, 22); God 
has so fitted and tempered them together 
that they are all necessary to one another, 
and to the whole body; there is no part 
redundant and unnecessary. Every member 
serves some good purpose or other: it is 
useful to its fellow-members, and necessary 
to the good state of the whole body. Nor is 
there a member of the body of Christ but 
may and ought to be useful to his fellow- 
members, and at some times, and in some 
cases, is needful to them. None should 
despise and envy another, seeing God has 
made the distinction between them as he 
pleased, yet so as to keep them all in some 
degree of mutual dependence, and make 
them valuable to each other, and concerned 
for each other, because of their mutual use- 
fulness. ‘Those who excel in any gift cannot 


1 CORINTHIANS. 


say that they have no e 
that gift are their inferiors, whil 

other gifts, they exceed them. — 
lowest members of all have their 

the highest cannot do well without th 
The eye has need of the hand, and the he 
of the feet. 5. Such is the man’s 
for his whole body that on the less ho 
members more abundant honour is be 
and our uncomely parts have more abund 
comeliness. Those parts which are not : 
like the rest, to be exposed to view, whic 
are either deformed or shameful, we mo 
carefully clothe and cover; whereas f 
comely parts have no such need. The wi 
dom of Providence has so contrived ; 
tempered things that the most abunda 
regard and honour should be paid to th 
which most wanted it, v. 24. So should 
members of Christ’s body behave towar 
their fellow-members : instead of despisi 
them, or reproaching them, for their infirn 
ties, they should endeavour to cover al 
conceal them, and put the best face up 
them that they can. 6. Divine wisdom h 
contrived and ordered things in this mann 
that the members of the body should not 
schismatics, divided from each other < 
acting. upon separate interests, but we 
affected to each other, tenderly concern 
for each other, having a fellow-feeling 
each other’s griefs and a communion in ea 
other’s pleasures and joys, v. 25, 26. G 
has tempered the members of the be 
natural in the manner-mentioned, that the 
might be no schism m the body (wv. 25), 1 
rupture nor disunion among the membe 
nor so much as the least mutual disreg: 
This should be avoided also in the spiritu 
body of Christ. There should be no schi 
in this body, but the members shor 
closely united by the strongest bonds of lo 
All decays of this affection are the seeds 
schism. Where Christians grow cold towa 
each other, they will be careless and une 
cerned for each other. And this mu 
disregard is a schism begun. The mem 
of the natural body are made to have a « 
and concern for each other, to preven 
schism init. ‘So should it be inChrist’s be 
the members should sympathize with ¢ 
other. As in the natural body the pain 
the one part afflicts the whole, the ease | 
pleasure of one part affects the whole 
should Christians reckon themselves 
noured in the honours of their fellow-chi 
tians, and should suffer im their s i 
Note, Christian sympathy is a great br 
of Christian duty. We should beso far fre 
slighting our brethren’s sufferings that 
should suffer with them, so far fre v) 
their honours that we should rejoi 
them and reckon ourselves honot 
them. oe 
27 Now ye are the body of Chr 
and members in particular. 28 A 


be 


+ 


eo vee: 
.- See 


Pie. 
apos 


les, secondarily prophets, thirdly | 
chers, after that miracles, then gifts ~ 
_ of healings, helps, governments, diver- | 
_ sities of tongues. 29 Are all apostles? | 
_ are all prophets? areall teachers ? are 
all workers of miracles? 30 Have all 
the gifts of healing? do all speak 
ith tongues? do all interpret? 31 
_ But covet earnestly the best gifts: 
and yet show I unto you a more ex- 
way. 
I. Here the apostle sums up the argument, 
and applies this similitude to the church of 
Christ, concerning which observe, 
__ 1. The relation wherein Christians stand to 
Christandoneanother. The church, or whole 
ollective body of Christians, in all ages, is his 
Every Christian is a member of his 
dy, and every other Christian stands re- 
sd to him as a fellow-member (v. 27): 
p you are the body of Christ, and members 
icsdar, or particular members. Each 
is a member of the body, not the whole body ; 
h stands related to the body as a part ofit, 
dall havea common relation to one an- 
, dependence upon one another, and 
aid have -a mutual care and concern. 
Thus are the members of the natural body, 
s should the members of the mystical 
body be, disposed. Note, Mutual indif- 
ference, and much more contempt, and 
atred, and envy, and strife, are very un- 
al in Christians. Itis like the members 
he same body being destitute of all con- 
mm for one another, or quarrelling with 
“each other. This is the apostle’s scope in 
his argument. He endeavours in it to sup- 
ss the proud, vaunting, and contentious 
spirit, that had prevailed among the Corin- 
| thians, by reason of their spiritual gifts. 
2. ‘The variety of officesinstituced by Christ, 
and gifts or favours dispensed by him (e. 28) : 
mod hath set some in the church ; first, 
, the chief ministers entrusted with 
all the powers necessary to found a church, 
ae an entire revelation of God’s will. 
, prophets, or persons enabled by 
piration to prophesy, interpret scripture, 
te by inspiration, as the evangelists did. 
y, teachers, those who labour in word 
anc easy whether with pastoral charge 
without it. After that, miracles, or mi- 
e-workers. Then gifts of healing, or those 
had power to heal diseases ; helps, or 
as had compassion on the sick and 
k, ancl ministered to them ; governments, 
such as had the disposal of the charitable 
tibutions of the church, and dealt them 
ou to. the poor ; diversities of tongues, or 
ch as could speak divers languages. n- 
ning all these observe, (1.) The plenteous 
r of these gifts and offices. What a 
ltit ceesbay | Psoonan dns FRE ip 
“Yor. x. 


“we 


“ne 


CHAP. XII. 
oc d-hath set some in the church, first | 


- 7 oe eee Y 


3s ile ae 
On spiritual gifts. 

his conimunications to the primitive church ; 
he was no niggard of his benefits and favours 
o, he provided richly for them. They had 
| no dpi but a store—all that was necessary, 
and even more; what was convenient for 
them too. (2.) Observe the order of these 
offices and gifts. They are here placed in 
their proper ranks. ‘Those of most value 
have the first place. Apostles, prophets, 
and teachers, were all intended to instruct 
the people, to inform them well in the things 
of God, and promote their spiritual edifica- 
tion: without them, neither evangelical 
knowledge nor holiness could have been pro- 
moted. But the rest, however fitted to an- 
swer the great intentions of Christianity, had 
no such immediate regard to religion, strictly 
so called. Note, God does, and we should, 
value things according to their real worth : 
and the use of things is the best criterion of 
their real worth. ‘Those are most valuable 
that best answer the highest purposes. Such 
were apostolical powers, compared with theirs 
who had only the gift of healing and miracles. 
What holds the last and lowest rank in this 
enumeration is diversity of tongues. It is 
by itself the most useless and insignificant of 
all these gifts. Healing diseases, relieving 

the poor, helping the sick, have their use - 
but how vain a thing is it to speak languages, 
if a man does it merely to amuse or boast 
himself! “This may indeed raise the admira- 
tion, but cannot promot: the edification, of 
the hearers, nor do them any good. And yet 
it is manifest fromch. xiv. that the Corinthians 
valued themselves exceedingly on this gift. 
Note, How proper a method it is to beat 
down pride to jet persons know the true value 
of what they pride themselves in! It is but 
too common a thing for men to valtie them- 
selves most on what is least worth : and it is 
of great use to bring them to a sober mind 
by “letting them know how much they are 
mistaken. (3.) The various distribution of 
these gifts, not all to one, nor to every one 
alike, All members and officers had not the 
same rank in the church, nor the same en- 
dowments (v. 29, 30): Are all apostles ? 
Are all prophets? This were to make the 
church a monster: all oneasif the body were 
allear or alleye. Some are fit for one office 
and employment, and some for another; and 
the Spirit distributes to every one as he will. 
We must be content with our own rank and 
share, if they be lower and less than those 
of others. We must not be conceited of 
ourselves, and despise others, if we are in the 
higher rank and have greater gifts. Every 
member of the body is to preserve its own 


‘rank, and do its own office; and all are to 


minister to one another, and promote the 
good of the body in general, without envying, 
or despising, or neglecting, or ill-using, any 
one particular member. How blessed a con- 
stitution were the Christian church, if all thc 
co did their duty ! 

paleges this chapter with an advico 


On spurttual gifts. 


advice to covet the best gifts, yapiopara ré 
kpeirrova—dona potiora, prestantiora, either 
the most valuable in themselves or the most 
serviceable to others ; and these are, in truth, 
most yaluable in themselves, though men 
may be apt to esteem those most that will raise 
their fame and esteem highest. Those are 
truly best by which God will be most ho- 
noured and his church edified. Such gifts 
should be most earnestly coveted. Note, 
We should desire that most which 1s best, 
and most worth. Grace is therefore to be 
preferred before gifts; and, of gifts, those 
are to be preferred which are of greatest use. 
But some read this passage, not as an advice, 
but a charge: ZyAovre, You are envious at 
each other’s gifts. In ch. xii. 4, the same 
word is thus translated. You quarrel and 
contend about them. Thisthey certainly did. 
And this behaviour the apostle here repre- 
hends, and labours to rectify. Only of pride 
cometh contention. These contests in the 
church of Corinth sprang from this original. 
It was a quarrel about precedency (as most 
quarrels among Christians are, with whatever 
pretences they are gilded over) ; and it is 
no wonder that a quarrel about precedency 
should extinguish charity. When all would 
stand in the first rank, no wonderif they jostle, 
or throw down, or thrust back, their brethren. 
Gifts may be valued for their use, but they 
are mischievous when made the fuel of pride 
and contention. This therefore the apostle 
endeavours to prevent. 2. By giving them 
the hint of a more excellent way, namely, of 
charity, of mutual love and good-will. ‘This 
was the only right way to quiet and cement 
them, and make their gifts turn to the ad- 
vantage and edification of the church. This 
would render them kind to each other, and 
concerned for each other, and therefore calm 
their spirits, and put an end to their little 
piques and contests, their disputes about pre- 
cedency. Those would appear to be in the 
foremost rank, according to the apostle, who 
had most of true Christian love. Note, True 
charity is greatly to be preferred to the most 
glorious gifts. To have the heart glow with 
mutual love is vastly better than to glare with 
the most pompous titles, offices, or powers. 
CHAP. XIII 


In this chapter the apostle goes on to show more particularly what 
that more excellent way was of which he had just before heen 
speaking. He recommends it, I. By showing the necessity and 
importance of it, ver. 1—3. JI. By giving a description of its 
properties and fruits, ver.4—7. ILI. By showing how much it 
excels the best of gifts and other graces, hy its continuance, 
when they shall be no longer in being, or of any use, ver. 8, to 
the end. 


HOUGH I speak with the 
tongues of men and of angels, 

and have not charity, I am become 
as sounding brass, or a tinkling cym- 
bal. 2 And though I have the gift 
of prophecy, and understand all mys- 
teries, and all knowledge ; and though 


Sy eae 


1 CORINTHIANS 
as the generality read it)and a hint. 1. An| I have all faith, so t 


~ 


mountains, and have no tw 
am nothing. 3 And th ste 


all my goods to feed the poor, an 
though I give my body to be burned; 
and have not charity, it profiteth n 
nothing. a 

Here the apostle shows what more excell 
way he meant, or had in view, in the clos: 
the former chapter, pase charity, or, as it’ 
commonly elsewhere rendered, love—ayam 
not what is meant by charity in our comm 
use of the word, which most men understaii 
of alms-giving, but love in its fullest an 
most extensive meaning, true love to God ar 
man, a benevolent disposition of mind towar 
our fellow-christians, growing out of sin cel 
and fervent devotion to God. This livi 
principle of all duty and obedience is 
more excellent way of which the apos 
speaks, preferable to all gifts. Nay, w 
this the most glorious gifts are nothing, 
no account to us, of no esteem in the sight 
God. He specifies, 1. The gift of tongus 
Though I speak with the tongues of men 
of angels, and have not charity, I am bec 
as sounding brass, or a tinkling cymbal, v. 
Could a man speak all the languages on ear! 
and that with the greatest propriety, elegan 
and fluency, could he talk like an angel 
yet be without charity, it would be all em 
noise, mere unharmonious and useless soun 
that would neither profit nor delight. 
not talking freely, nor finely, nor lez 
of the things of God, that will save 0 
or profit others, if we are destitute of 
love. It is the charitable heart, not 
voluble tongue, that is acceptable with G 
The apostle specifies first this gift beca 
hereupon the Corinthians seemed ch 
value themselves and despise their br 
2. Prophecy, and the understanding 
teries, and all knowledge. This 
charity is as nothing, v. 2. Had a ma 
so clear an understanding of the proph 
and types under the old dispensation, « 
accurate a knowledge of the doc! 
Christianity, nay, and this by ms 
from the infallible dictates and illum. 
of the Spirit of God, without Trap 
be nothing ; all this would stand ; 
stead. Note, Aclear and deep head is of 
signification, without a benevolent and 
ritable heart. It is not great knowled 
God sets a value upon, but true and he 
devotion and love. 3. Miraculous faith, 
faith of miracles, or the faith by which: 
were enabled to work miracles ~ Ha 
faith (the utmost degree of this k 
faith), that I could remove mountains 
Be “Go hence into the midst 


sea,” and have my command obeyed, Mar 
23), and had no charity, I am nothing. — 
most wonder-working faith, to which noth 
isinamanner impossible, is itself nothing w 


Wy eS, 


it ] ns is a great 
nent in the of men; but one 
ram of charity is, in God’s account, of much 
eater worth than all the faith of this sort in 
world. Those may do. rg wondrous 
‘ks in Christ’s name whom yet he wil] dis- 
and bid depart from him, as workers of 
quity, Matt. vil. 22, 23. Saving faith is ever 
n conjunction with charity, but the faith of 
cles may be without it. 4. The outward 
of charity : Bestowing his goods to feed 
oor, v. 3. Should all a man has be laid 
ut in this manner, if he had no charity, it 
guld profit him nothing. There may bean 
and lavish. hand, where there is no 
and charitable heart. The external 
of giving alms may proceed from a very 
principle. Vain-glorious ostentation, or 
uid conceit of merit, may put a man to 
xpense this way who has no true love 
odnormen. Our doing good to others will 
none tous, if it be not well done, namely, 
a principle of devotion and charity, love 
and good-will to men. Note, If we 

e charity out of religion, the most costly 
ices will be of noavail tous. If we give 
all we have, while we withhold the heart 

a God, it will not profit. 5. Even suffer- 
and even those of the most grievous 
|: If we give our bodies to be burnt, with- 
sharity, it profiteth nothing, v. 3. Should 
icrifice our lives forthe faith of the gospel, 
burnt to death in maintenance of its 
this will stand us in no stead without 
y, unless we be animated to these suffer- 
by a principle of true devotion to God, 
incere love to his church and people, 
good-will to mankind. The outward 
ge may be plausible, when the invisible 
ipleisvery bad. Somemen have thrown 
nselves into the fire to procure a name 
d reputation among men. It is possible 
ne very same principle may have worked 
ome to resolution enough to die for their 
ion who never heartily believed and em- 
d it. But vindicating religion at the 
of our lives will profit nothing if we feel 
the power of it ; and true charity is the 
heart and spirit of religion. If we feel 
e of its sacred heat in our hearts, it will 
nothing, though we be burnt to ashes 
the truth. Note, The most grievous 
ufferings, the most costly sacrifices, will not 
| mend us to God, if we do not love the 
ren ; should we give our own bodies to 
, itwould not profitus. How strange 
f recommending themselves to God 
those got into who hope to do it by burn- 
others, by murdering, and massacring, 
tormenting their fellow-christians, or by 
urious usageof them! My soul, enter 
into their secrets. If I cannot hope 
nmend myself to God by giving my 
dy to be burnt while I have no charity, 
ever hope to do it by burning or mal- 
others, in open defiance to all charity. 


4 Charity suffereth long, and is 


? 


aoe 


i Pe eg Charity descrised, 
[isind 5. charity envieth not: charity 
vaunteth not itself, is not puffed up, 
5 Doth not behave itself unseemly. 
seeketh not her own, is not easily 
provoked, thinketh no evil; 6 Re- 
joiceth not in imiquity, but rejoiceth 
in the truth; 7 Beareth all things, 
believeth all things, hopeth all things, 
endureth all things. 


The apostle gives us in these verses some 
of the properties and effects of charity, both 
to describe and commend it, that we may 
know whether we have this grace, and that 
if we have not we may fall in love with what 
is so exceedingly amiable, and not rest till we 
have obtained it. It is an excellent grace, 
and has a world of good properties belonging 
to it. As, 

J. It is long suffering—paxpoOvpet. It can 
endure evil, and injury, and provocation, 
without being filled with resentment, indig- 
nation, or revenge. It makes the mind firm, 
gives it power over the angry passions, and 
furnishes it with a persevering patience, that. 
shall rather wait and wish for the reforma- 
tion of a brother than fly out in resent- 
ment of his conduct. It will put up with 
many slights and neglects from the person it 
loves, and wait long to see the kindly effects 
of such patience on him. 

Il. It is kind—ypyoreverar. It is benign, 
bountiful ; it is courteous and obliging. The 
law of kindness is in her lips ; her heart is 


large, and her hand open. She is ready to 
show favours and to do good. She seeks to 
be useful ; and not only seizes on opportu- 
nities of doing good, but searches for them. 
This is her general character. She is patient 
under injuries, and apt and inclined to do all 
the good offices in her power. And under 
these two generals all the particulars of the 
character may be reduced. 

III. Charity suppresses envy: It envieth 
not ; it is not grieved at the good of others ; 
neither at their gifts nor at their good qua- 
lities, their honours nor their estates. If we 
love our neighbour we shall be so far from 
envying his welfare, or being displeased with 
it, that we shall share in it and rejoice at it. 
His bliss and sanctification will be an addition 
to ours, instead of impairing or lessening it. 
This is the proper effect of kmdness and bene- 
volence: envy is the effect of ill-will. he 
prosperity of those to whom we wish well can 
never grieve us ; and the mind which is bent 
on doing good to all can never wish ill to any. 

IV. Charity subdues pride and vain-glory : 
Ti*aunteth not itself, isnot puffed up, is not 
bloated with self-conceit, does not swell upon 
|its acquisitions, nor arrogate to itself that 

honour, or power, or respect, which does not 
belong to it. It is not insolent, apt to 
despise others, or trample on them, or treat 
them with contempt and scorn. ‘Those who 
are animated with a principle of true bro- 


Ckarity described. 


therly love will in honour prefer one another, 
Rom. xii. 10. They will do nothing out of a 
spirit of contention or vain-glory, but in low- 
liness of mind will esteem others better than 
themselves, Phil. ii. 3. True love will give 
us an esteem of our brethren, and raise our 
value for them ; and this will hmit our esteem 
of ourselves, and prevent the tumours of self- 
conceit and arrogance. These ill qualities 
can never grow out of tender affection for the 
brethren, nor a diffusive benevolence. The 
word rendered in our translation vaunteth 
itself bears other significations; nor is the 
proper meaning, as | can find, settled; but 
in every sense and meaning true charity 
stands in opposition to it. The Syriac ren- 
dersit,non tumultuatur—does not raise tumults 
and disturbances. Charity calms the angry 
passions, instead of raising them. Others 
render it, Non perperam et perverse agit—It 
does not act imsidiously with any, seek to 
ensnare them, nor tease them with needless 
importunities and addresses. It is not fro- 
ward, nor stubborn and untractable, nor apt 
to be cross and contradictory. Some uncer- 
stand it of dissembling and flattery, when a 
fair face is put on, and fine words are said, 
without any regard to truth, or intention of 
good. Charity abhors such falsehood and 
flattery. Nothing is commonly more perni- 
cious, nor more apt to cross the purposes of 
true love and good will. 

V. Charity is careful not to pass the bounds 
of decency; ob« aoynpovei—ait behaveth not 
unseemly ; it does nothing indecorous, nothing 
that in the common account of men is base or 
vile. It does nothing out of place or time; 
but behaves towards all men as becomes their 
rank and ours, with reverence and respect to 
superiors, with kindness and condescension 
to inferiors, with courtesy and good-will to- 
wards all men. It is not for breaking order, 
confounding ranks, bringing all men ona 
level'; but for keeping up the distinction 
God has made between men, and acting de- 
cently in its own station, and minding its 
own business, without taking upon it to 
mend, or censure, or despise, the conduct of 
others. Charity will do nothing that mis- 
becomes it. 

VI. Charity is an utter enemy to selfish- 
ness: Seeketh not its own, does not imordi- 
nately desire nor seek its own (praise, or 
honour, or profit, or pleasure. Indeed self- 
love, in some degree, is natural to all men, 
enters into their very constitution. Anda 
reasonable love of self is by our Saviour 
made the measure of our love to others, that 
charity which is here described, Thou shalt 
love thy neighbour as thyself. The apostle 
does not mean that charity destroys all re- 
gard to self; he does not mean that the cha- 
ritable man should never challenge what is 
his own, but utterly neglect himself and all 
his interests. Charity must then root up 
that principle which is wrought into our 


nature. Butcharity never seeks its own to! 


1 CORINTHIANS. 


the hurt of others, 
others. It often ne; 
sake of others ; prefers th ir 
satisfaction, and ad beige to” 
it ever prefers the weal ‘the pr 
community, whether civil or 
its private advantage. It would no 
nor aggrandize, nor enrich, nor g1 
at the cost and d of the public. — 
VII. It tempers and restrains the pas 
Ob rapokbiverai—is not exasperated. I 
rects a sharpness of © er, sweeten 
softens the mind, so that it does not su 
conceive, nor long continue, a 1 
sion. Where the fire of love is kept i 
flames of wrath will hot easily kind 
long keep burning. Charity will ne 
angry without a cause, and will ende 
confine the passions within pro 
that they may not exceed the me 
just, either m degree or duration. — 
cannot rest in the bosom where love 
It is hard to be angry with those w 
but very easy to drop our resen 
be reconciled. 
VIII. Charity thinks no evil. Tt ch 
no malice, nor gives way to 
someunderstand it. Tt is not soon, ne 
angry ; it is never mischievous, nor ii 
to revenge ; it does not suspect evil of 
ov ae 7d Kkandy—it a_i not rea 
evil, charge guilt u em by inf 
and innwcnait eet rothing of this | 
pears open. True love is not apt 
jealous and suspicious ; it will id 
that appear, and draw a veil over 
instead of hunting and raking out th 
lie covered and concealed: it will 
indulge suspicion without proofs, | 
rather inchne to darken pet disbe 
dence against the person it affeé 
hardly give into an ill opinion of anotl 
it will do it with regret and reluctane 
the evidence cannot be resisted ; he 
never be forward to suspect ill, ar 
itself into a bad opinion upon mere’ 
ances, nor give to icion withe 
It will not abs ait constru 
things, but put the best face @ 
circumstances that have no good 
IX. The matter of its joy and 
here suggested: 1. Negatively: 
not in iniquity. It takes no pleasur 
injury or hurt to any. It thinks m 
any, without very clear proof. It w 
to none, much less will it hurt or wroi 
and least of all make this the matte 
delight, rejoice in doing harm < 
Nor will it rejoice at the faults an 
others, and triumph over'them, eithe 
pride or ill-will, because it will se 
own excellences or’ gratify its spi 
sins of others are rather the grief o 
table spirit than its sport or deligh 
will touch it to the quick, and stir 
compassion, but can give itno enter 
It is the very height of malice 


CNene 


ra 


OS oe ef eee | 


“alling into. ‘sin the greatest calamity 
viporborsal one? How inconsistent is it 
h Christian charity, to rejoice at such fall! 
tively: Ié rejoicethein the truth, is 
‘of the success of the gospel, commonly 
2d the truth, by way of emphasis, i in the 
‘Testament ; and rejoices to see men 
ed into an evangelical temper by it, 
made good. It takes no pleasure in 
sins, bat is highly delighted to see 
m do well, to. approve themselves men of 
ity and integrity. It gives it much 
etion to see truth and justice prevail 
* men, innocency cleared, and mutual 
and trust established, and to see piety 
true religion flourish. 
. It beareth all things, it endureth all 
3 Tavra oréyet, wavra UTOmEvst. Some 
the first, covers all things. So the ori- 
also signifies. Charity will cover a 
de of sins,1 Pet.iv. 8. It will draw 
over them, as far as it can consistently 
Withduty. It is not for blazing nor publish- 
ing ‘the faults of a brother, till duty mani- 
y demands it. Necessity only can extort 
his from the charitable mind. Though such 
he free to tell his brother his faults in 
e, he is very unwilling to expose him 
i them public. Thus we do by our 
do by the faults of others; not publish 
n to their shame and reproach, but cover 
n from public notice as long as we can, 
as faithful to God and to others. Or, it 
eth all things,—will pass by and put up 
th injuries, without indulging anger or 
hing revenge, will be patient upon pro- 
on, and long patient, wavra iropéver— 
firm, though it be much shocked, and 
hard upon; sustains all manner of in- 
and ill usage, and bears up under it, 
as curses, contumacies, slanders, prison, 
e, bonds, torments, and death itself, for 
sake of the i injurious, and of others; and 
eres in this firmness. Note, W hak a 
nde and firmness fervent love will give 
aind! What cannot a lover endure for 
beloved and for his sake! How many 
shits and injuries will he put up with! 
many hazards will he run and how many 
Ities encounter ! j 
Charity believes and hopes well of 
Believeth all things ; hopeth all things. 
d charity does by no means destroy 
dence, and, out of mere simplicity and 
, believe every word, Prov. xiv. 15. 
may dwell with love, and charity be 
But it is apt to believe well of all, 
ain a good opinion of them when 
no appearance to the contrary; nay, 
e well when there may be some dark 
earances, if the evidence of ill be not 
_ All charity is full of candour, apt to 
e best of every thing, and put on it 
t face and appearance? it will judge 
id believe well, as far as it can with 


faults, and thus charity would teach us| 


Sai «apa its aN 
ar is CH AP. XU. ik Charity posaieniion: 
Saba wes aiwure. And | any reason, and will rather stretch its faith 


beyond appearances for the support of a 
kind opinion; bat it will go into a bad one 
with the utmost reluctance, and fence against 
it as much as it fairly and honestly can. 

And when, in spite of inclination, it cannot 
believe well of others, it will yet ‘hope well, 

and continue to hope as long as there is any 
ground for it. It will not presently conclude 
a case desperate, but wishes the amendment 
of the worst of men, and is very apt to hope 
for what it wishes. How well-natured and 
amiable a thing is Christian charity? How 
lovely a mind is that which is tinctured 
throughout with such benevolence, and has 
it diffused overits whole frame! Happy the 
man who has this heavenly fire glowing in 
his heart, flowing out of his mouth, and dif- 
fusing its warmth over all with whom he has. 
to do! How lovely a thing would Chris- 
tianity appear to the world, if those who pro- 
fess it were more actuated and animated by 
this divine principle, and paid a due regard 
to a command on which its blessed author 
laid a chief stress! A new commandment 
give I to you, that you love one another, as 1 
have loved you, that you also love one another, 
John xiii. 34. By this shall all men know 
that you are my disciples, v. 35. Blessed 
Jesus! how few ‘of thy professed disciples 
are to be di&tinguished and marked out by 
this characteristic ! 


8 Charity never faileth: but whe- 
ther there be prophecies, they shall 
fail; whether there be tongues, they 
shall cease; whether there be know- 
ledge, it shall vanish away. 9 For 
we know in part, and we prophesy in 
part. 10 But when that which is 
perfect is come, then that which is. 
in part shall be done away. IL 
When I was a child, I spake as a 
child, I understood as a child, I 
thought as a child: but when I be- 
came a man, I put away childish 
things. 12 For now we see through 
a glass, darkly; but then face to face: 
now I know im part; but then shall 
I know even as also | am known. 13 
And now abideth faith, hope, charity, 
these three ; but the greatest of these 
is charity. 

Here the apostle goes on to commend cha- 
rity, and show how much it is preferable to 
the gifts on which the Corinthians were so apt 
to pride themselves, to the utter neglect, and 
almost extinction, of charity. This he makes 
out, 

I. From its longer continuance and dura 
tion: Charity never faileth. Itisa permanent 
and perpetual grace, lasting as eternity; where. 
as the extraordinary gifts on which the Corin 


nels ill Daas 


- i itt ‘sata ee hee -_ # 
os is r he 
2 


Charity commended. 


ance. ‘They were only to edify the church on 
earth, and that but for a time, not during its 
whole continuance in this world; but in heaven 
would be all superseded, which yet is the very 
seat andelement of love. Prophecy must fail, 
that is, either the prediction of things to come 
(which is its most common sense) or the in- 
terpretation of scripture by immediate inspi- 
ration. Tongues will cease, that is, the miracu- 
lous power of speaking languages without 
learningthem. ‘There willbe but onelanguage 
inheaven. There isno confusion of tongues 
in the region of perfect tranquillity. And 
knowledge will vanish away. Not that, in the 
perfect state above, holy and happy souls shall 
be unknowing, ignorant: it is a very poor 
happiness that can consist with utter ignorance. 
The apostle is plainly speaking of miraculous 
rifts, and therefore of knowledge to be had 
out of the common way (see ch. xiv. 6), a 
knowledge of mysteries supernaturally com- 
municated. Such knowledge was to vanish 
away. Some indeed understanditof common 
knowledge acquired by instruction, taught 
andlearnt. This way of knowing is to vanish 
away, though the knowledge itself, once ac- 
quired, will not be lost. But it is plain that 
the apostle is here setting the grace of charity 
in opposition to supernatural gifts. Andit is 
more valuable, because more durable ; it shall 
last, when they shall be no more; it shall enter 
into heaven, where they will have no place, 
because they will be of no use, though, in a 
sense, even our common knowledge may be 
said to cease in heaven, by reason of the im- 
yrovement that will then be made init. The 
light of a candle is perfectly obscured by the 
sun shining in its strength. 

IJ. He hints that these gifts are adapted 
only to a state of imperfection: We know in 
part, and we prophesy in part, v. 9. Our best 
knowledge and our greatest abilities are at 
present like our condition, narrow and tem- 
_ porary. Even the knowledge they had by 
inspiration was but in part. How little a 
portion of God, and the unseen world, was 
heard even byapostles and inspired men! How 
much short doothers come of them! But these 
gifts were fitted to the present imperfect state 
of the church, valuable in themselves, but 
not to be compared with charity, because they 
were to vanish with the imperfections of the 
church, nay, and long before, whereas charity 
was to last for ever. 

Til. He takes occasion hence to show how 
much better it will be with the church here- 
after than itcan be here. A state of perfection 
is in view (vu. 10): When that which is perfect 
shall come, then that which is in part shall be 
done away. When the end is once attained, 
the means will of course be abolished. There 
will be no need of tongues, and prophecy, and 
inspired knowledge, in a future life, because 
then the church will be ina state of perfection, 
complete both in knowledge and holiness. 
God will be known ther clearly, and in a 


1 CORINTHIANS. ae 
thians valued themselves were of short continu- | manner by intuition, 


oh , 
pent po 


a re 


capacity of glorified min 
such transient glimpses, and | 

as here. The difference betw 
states is here pointed at in two pe 
1. The present state is a state of 
thefuture that of manhood: When Iwas: 
I spoke as a child (that is, as some 
spoke with tongues), J understood as a 
£¢povovv—sapiebam (that is, ‘I proph 
was taught the mysteries of the king 
heaven, in such an extraordinary way 
nifested I was not out of my childish s 
thought, ox reasoned, édoy:Zopnv, as a ch 
but, when I became a man, I put away chil 
things. Such is the difference between ea 
and heaven. What narrow views, what ¢ 
fused and indistinct notions of things, hi 


children, in comparison of grownmen! . 
how naturally do men, when reason is ripe 
and matured, despise and relinquish # 
infant thoughts, put them away, reject 
esteem them as nothing! Thus sh 
of our most valued gifts and acquisition: 
this world, when we come to heaven. — 
shall despise our childish folly, in 
selves in such things when we are growi 
to men in Christ. 2. Things are all dark 
confused now, in comparison of wha 
will be hereafter: Now we see through a g 
darkly (év aiviypart, in a riddle), then fae 
face; now we know in part, but then we s 
know as we are known. Now we can ¢ 
discern things at a great distance, as thro 
a telescope, and that involved in cloud 
obscurity; but hereafter the things 
known will be near and obvious, open 
eyes ; and our knowledge will be free 
obscurity and error. God is to be see 
to face ; and we are to know him as 
known by him ; not indeed as perfectly, 
some sense in the same manner. 
known to him by mere inspection ; 
his eye towards us, and sees and se 
throughout. We shall then fix our ey 
him, and see him as he is, 1 John iii. 2. 
shall know how we are known, enter int 
the mysteries of divine love and gr 
glorious change! To pass from dar! 
hight, from clouds to the clear sunshi 
Saviour’s face, and in God’s own ligh 
light! Ps. xxxvi. 9. Note, It is the 
heaven only that will remove all clo 
darkness from the face of God. It is at 
but twilight while we are in this world it 
it will be perfect and eternalday. 
IV. To sum up the excellences of 
he prefers it not only to gifts, but 
graces, to faith and hope (v. 13): 
abide faith, hope, and charity ; but the ¢ 
of these is charity. True grace is muc 
excellent than any spiritual gifts w 
And faith, hope, and love, are the th 
cipal graces, of which charity is the ch 
being the end to which the other two are 
means. This is the divine nature, the 
felicity, or its complacential rest in 


+4: 
ding 


work, when faith and hope shall be no 
_ Faith fixes on the divine revelation, 
md assents to that: hope fastens on future 
icity, and waits for that: and in heaven faith 
be swallowed up in vision, and hope in 
tion. ‘There is no room to believe and 
ye, when we see and enjoy. But love fas- 
s on the divine perfections themselves, and 
divine image on the creatures, and our 
tualrelation bothto God andthem. ‘These 
all shine forth in fhe most glorious splen- 
; in another world, and there will love 
made:perfect ; there we shall pefectly love 
, because he will appear amiable for ever, 
our hearts will kindle at the sight, and 
y with perpetual devotion. And there 
all we perfectly love one another, when ail 
he saints meet there, when none but saints 
ere, and saints made perfect. O blessed 
2! How much surpassing the best below ! 
miable and excellent grace of charity! 
w much does it exceed the most valuable 
when it outshines every grace, and is the 
lasting consummation of them! When 
and hope are at an end, true charity will 
for ever with the brightest flame. Note, 
se border most upon the heavenly state 
perfection whose hearts are fullest of this 
e principle, and burn with the most fer- 
charity. It is the surest offspring of 
and bears his fairest impression. For 
islove, 1 John iy. 8, 16. And where God 
be seen as he is, and face to face, there 
rity is in its greatest heisht—there, and 
e only, will it he perfected. 
CHAP. XIV. : 


his chapter the apostle directs them about the use of their 
gal gifts, preferring those most that are best and fitted to 
e greatest good. I. He begins with advising them of all 
gifts to preferprophesying, and shows that this is much 
han speaking with tongues, ver. 1—5. II. He goes on to 
them how unprofitable the speaking of foreign languages is, 
eless to the church ; it is like piping in one tone, like 
g a trumpet without any certain note, like talking gib- 
whereas gifts should be used for the good of the church, 
14. III. He advises that worship should be celebrated so 
the most ignorant might understand, and join in prayer and 
se, and presses the advice by his own example, ver. 15—20. 
le informs them that tongues were a sign for unbelievers 
han those that believe; and represents the advantage of 
y above speaking with tongues, from the different sug- 
they would give to the inind of an unbeliever coming into 
assemblies, ver. 21—25. V. We biames them for the disorder 
confusion they had bronght mto the assembly, by their 
nity and ostentation of their gifts; and directs them in using 
both of tongues and prophecy, ver. 26—33. VI. He 
‘women speaking mthe church ; and closes this subject by 
Fring them to perform every thing-in the public worship with 
and decency, ver. #4, to the end. 


NOLLOW after charity, and desire 
spiritual gifts, but rather that ye 
rophesy. 2 For he that speaketh 
unknown tongue speaketh not 
ymen, but unto God: for no man 
lerstandeth him ; howbeit in the 
he speaketh mysteries. 3 But; 
at prophesieth, speaketh unto 
to edification, and exhortation, 
comfort. 4 He that speaketh in 
known tongue edifieth himself ; 
e that prophesieth edifieth the 


And it is ever- | church 
i with tongues, but rather that ye pro- 


Sky 


4 
vor. 
4 

ot 


. 5 I would that ye all spake 


< 


phesied: for greater is he that pro- 
phesieth than he that speaketh with 
tongues, except he interpret, that the 
church may receive edifying. 


The apostle, in the foregoing chapter, had 
himself preferred, and advised the Corinthians 
to prefer, Christian charity to all spiritual 
gifts. Here he teaches them, among spirituai 
gifts, which they should prefer, and by what 
rules they should make comparison. He 
begins the chapter, 

I. With an exhortation to charity (v. 1): 
Follow ufter charity, pursue it. The original, 


duokere, When spoken of a thing, signifies a. 


singular concern to obtain it ; and is common-- 
ly taken in a good and laudable sense. It isan 
exhortation to obtain charity, to get this ex- 


cellent disposition of mind upon any terms,. 


whatever pains or prayers it may cost: as if 
he had said, “‘ In whatever you fail, see you 


do not miss of this ; the principal of all graces. 


is worth your getting at any rate.” 

II. He directs them which spiritual gift to 
prefer, from a principle of charity: “Desire 
spiritual gifts, but rather that you may pro- 


phesy, or chiefly that you may prophesy ”” 


While they were in close pursuit of charity, 
and made this Christian disposition their 
chief scope, they might be zealous of spi- 
ritual gifts, be ambitious of them in some 
measure, but especially of prophesying, that 
is, of interpreting scripture. This prefer.. 
ence would most plainly discover that they 
were indeed upon such pursuit, that they 
had a due value for Christian charity, and 
were intent upon it. Note, Gifts are fit 
objects of our desire and pursuit, in subordi- 
nation to grace and charity. That should be 
sought first and with the greatest earnestness 
which is most worth. 

III. He assigns the reasons of this prefer- 
ence. And it is remarkable here that he only 
compares prophesying with speaking with 
tongues. It seéms, this was the gift on 
which the Corinthians principally valued 
themselves. This was more ostentatious 
than the plain interpretation of scripture, 
more fit to gratify pride, but less fit to pursue 
the purposes of Christian charity; it would 
not equally edify nor do good to the souls of 
men. For, 1. He that spoke with tongues 
must wholly speak between God and himself ; 
for, whatever mysteries might be communi- 
cated in his language, none of his own coun- 
trymen could understand them, because they 
dvd not understand the language, v. 2. Note, 
What cannot be understood can never edify. 
No advantage can be reaped from the most 
excellent discourses, if delivered in unintelli- 
gible language, such as the audience can 
neither speak nor understand: but he that 
prophesies" speaks to the advantage of his 
hearers; they may profit by his gift. Inter- 


si Hh Sear iy ls 
On spiritual gifts. - 


Rg in a aL a 


iy 
On spiritual gyfts 


pretation of scripture will be for their edifi- 
cation; they may be exhorted and comforted 
by it, v. 8. And indeed these two must go 
together. Duty is the proper way to com- 
fort; and those that would be comforted 
must bear being exhorted. 2. He that 
speaks with tongues may edify himself, v. 4. 
He may understand and be affected with 
what he speaks ; and so every minister should; 
and he that is most edified himself is in the 
disposition and fitness to do good to others 
by what he speaks; but he that speaks with 
tongues, or language unknown, can only 
edify himself; others can reap no_ benefit 
from his speech. Whereas the end of speak- 
ing in the church is to edify the church (v. 
4), to which prophesying, or interpreting 
scripture by inspiration or otherwise, is im- 
mediately adapted. Note, That is the best 
and most eligible gift which best answers the 
purposes of charity and does most good ; not 
that which can edify ourselves only, but that 
which will edify the church. Such is pro- 
phesying, or preaching, and interpreting 
scripture, compared with speaking in an 
unknown tongue. 3. Indeed, no gift is to 
be despised, but the best gifts are to be pre- 
ferred. I could wish, says the apostle, that 
you ali spoke with tongues, but rather that you 
prophesied, v. 5. Every gift of God is a 
favour from God, and may be improved for 
his glory, and as such is to be valued and 
thankfully received; but then those are to 
pe most valued that are most useful. Greater 
ts he that prophesieth than he that speaketh 
with tongues, unless he interpret, that the 
church may receive edifying, v. 5. Benevo- 
lence makes a man truly great. Jt is more 
blessed to give than to receive. And it is true 
magnanimity to study and seek to be useful 
to others, rather than to raise their admira- 
tion and draw their esteem. Such a man 
has a large soul, copious and diffused in pro- 
portion to his benevolence and bent of mind 
for public good. Greater is he who interprets 
scripture to edify the church than he who 
speaks tongues to recommend himself. And 
what other end he who spoke with tongues 
could have, unless he interpreted what he 
spoke, is not easy tosay. Note, That makes 
most for the honour of a minister which is 
most for the church’s edification, not that 
which shows his gifts to most advantage. 
He acts in a narrow sphere, while he aims at 
himself ; but his spirit and character increase 
in proportion to his usefulness, I mean his 
own intention and endeavours to be useful. 


6 Now, brethren, if I come unto 
you speaking with tongues, what shall 
I profit you, except I shall speak to 
you either by revelation, or by know- 
ledge, or by prophesying, or by doc- 
trine? 7 And even things without 
life giving sound, whether pipe or 
harp, except they give a distinction 


‘ CORINTHIANS ~ Bi 


in the sounds, hi 
what is opel o: 
the trumpet give an unce: 
who shall prepare”. h in 
battle? 9 So likewise ye, 
utter by the tongue words 
understood, how shall it be 
what is spoken ? for ye shall 
into the air. 10 There are, it: 
be, so many kinds of voices i 
world, and none of them is vitl 
signification. 11 Therefore if Lk 
not the meaning of the voice, Is 
be unto him that speaketh a barhai 
and he that speaketh shall be “ 
barian unto me. 12 Even so ye, 
asmuch as ye are zealous of s 
gifis, seek that ye myer sel to 
edifying of the church. 
fore let him that palo in 
known tongue pray that he | 
interpret. i4 For if I pray i 
unknown tongue, my spirit pra’ 
but my understanding is unfruitt 

In this paragraph he goes on to s 
vain a thing the ostentation of speaking 
known and unintelligible language mus 
It was altogether ued. and be fe 
(v. 6): If LT come to you spea 
what will it profit you, ohh ena 
by revelation, or by knowledge, or by pi 
sying, or by doctrine ? would 
nothing to utter any of these in an ur 
tongue. An apostle, with all his fur 
could not edify, unless he spoke. to # 
city of his hearers. New revelation 
most clear explications of old onegs 
instructive discourses in themselves, 
be unprofitable in a language not u 
Nay, interpretations of scripture m 
unknown tongue would need be 
preted over again, before they eo 
any use. 

I. He illustrates this by several a 
1. To a pipe and a harp playi 
one tone. Of what use can this 
who are dancing? Tf there be noc 
of sounds, how should they order 4 
or motions? Unintelligible 1 
piping or harping without di 
sounds: it gives no more, direc 
man should order his convers ; 
pipe with but one stop or a ‘hats ft 
one string can direct a dancer h i. 
order his steps, v. 7. 2. Toatn 
an uncertain sound, adndov pur 
not manifest ; either not the ] 
for the purpose, or not distinet e 8 
discerned from every other s | 
stead of sounding an onset, es 
retreat, or sounded one knew not wh 
would prepare for the battle? 


er as vain and to no purpose as for a 
U et to give no certain so in the field 
lay of battle. The army in one case, and 
‘congregation in the other, must be all in 
ense, and at a perfect nonplus. ‘To 
words that have no significancy to 
who hear them is to leave them igno- 
of what is spoken; it is speaking to the 
Words without a meaning can 
no notion nor instruction to the mind; 
ords not understood have no meaning 
those who do not understand them : to 
to them in such language is to waste 
‘breath. 3. He compares the speaking 
1 an unknown tongue to the gibberish of 
arbarians. ‘There are, as he says (v. 10), 
kinds of voices in the world, none of 
is without its proper signification. 
is true of the several languages spoken 
ferent nations. All of them have their 
signification. Without this they 
L be diva dgdwroi—a voice, and no voice. 
hat isno language, nor can it answer the 
of speaking, which has no meaning. 
t whatever proper signification the words 
any language may have in themselves, 
o those who understand them, they are 
ct gibberish to men of another language, 
understand them not. In this case, 
er and hearers, are barbarians to each 
(w. 11), they talk and hear only sounds 
ithout sense; for this is to be a barba- 
+ For thus says the polite Ovid, when 
shed into Pontus, 
“a Barbarus hie ego sum, quia non intelligor ulh. 
; dt am a barbarian here, none understand me. 
9 Speak in the church in an unknown tongue 
‘talk gibberish; it is to play the barba- 
it is to confound the audience, instead 
instructing them; and for this reason 
arly vain and unprofitable. 
Having thus established his point, in 
next verses he applies it, 1. By ad- 
‘them to be chiefly desirous of those 
hat were most for the church’s edifica- 
12. “ Forasmuch as you are zealous 
tual gifts, this way it will become 
iendable zeal, be zealous to edify the 
to promote Christian knowledge and 
, and covet those gifts most that will 
@ best service to men’s souls.” This is 
great rule he gives, which, 2. He applies 
matter in hand, that, if they did speak 


terpretation, this being most for the church’s 
benefit, and therefore among the gifts that 
‘excel; vide v. 12. Some understand it, 
“Let him pray so as to interpret what he 
utters in prayer in a language unintel- 
higible without it.’ The sum is that they 
should perform all religious exercises in their 
assemblies so that all might join in them and 
profit by them. 3. He enforces this: advice 
with a proper reason, that, if he prayed in an 
unknown. tongue, his spirit might pray, that is, 
a spiritual gift might be exercised im prayer, 
or his own mind might be devoutly engaged, 
but his understanding would be unfruitful (v. 
14), that is, the sense and meaning of his 
words would be unfruitful, he would not be 
understood, nor therefore would others join 
with him in hjs devotions. Note, It should 
be the concern of such as pray in public to 
pray intelligibly, not in a foreign language, 
nor in a language that, if it be not foreign, 
is above the level of his audience. Language 
that is most obvious and easy to be under- 
stood is the most proper for public devotion 
and other religious exercises ~ 


with the spirit, and I will pray with 
the understanding also: I will sing 
with the spirit, and I will sing with 
the understanding also. 16 Else when 
thou shalt bless with the spirit, how 
shall he that occupieth the room of 
the unlearned say Amen at thy giving 
of thanks, seeing he understandeth 
not what thou sayest? 17 For thou 
verily givest thanks well, but the other 
is not edified. 18 I thank my God, 
I speak with tongues more than ye 
all: 19 Yet-in the church I had 
rather speak five words with my un- 
derstanding, that by my voice I might 
teach others also, than ten thousand 
words in an unknown tongue. 20. 
Brethren, be not children im under- 


children, but in understanding he men. 


The apostle here sums up the argument 


n language, they should beg of God 
“interpreting it, v. 13. That these 
erent gifts, see ch. xii. 10.. Those 
ak and understand a foreign lan- 
who could not readily translate it into 
Fown: and yet was this necessary to the 
Ns edification; for the church must 
d, that it might be edified, which 
could not do till the foreign language 
anslated into its own. Let him there- 
y for the gift of interpreting what he 


OF 


ra 
nd ask of God the gift of interpreting 


hitherto, and, 

I. Directs them how they should sing and 
pray in public (v. 15). What is it then? I 
will pray with the spirit, and I will pray with 
the pnderstanding also. Iwill sing vith the 
spirit, &c. He does not forbid their praying 
or singing under a divine affatus, or when 
they were inspired for this purpose, or had 
such a spiritual gift communicated to them ; 
but he would have them perform both so as 
to be understood by others, that others might 


$ in an unknown tongue} or rather| joinwith them. Note, Public worship should 


be performed so as to be understood. 


lati Ma AS a ai 


>, righ, On spiritual gifts 
than of speaking in a language that needs in- 


15 What is it then? I will pray 


standing: howbeit in malice be ye. 


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On spiritual gifts. 


II. He enforces the argument with several 
reasons. 

1. That otherwise the unlearned could not 
say Amen to their prayers or thanksgivings, 
could not join in the worship, for they did 
not understand it, v.16. He who fills up 
or occupies the place of the unlearned, that 
is, as the ancients interpret it, the body of 
the people, who, in most Christian assemblies, 
are illiterate ; how should they say Amen to 
prayers in an unknown tongue? How should 
they declare their consent and concurrence ? 
This is saying Amen, So be it. God grant 
the thing we have requested ; or, We join in 
the confession that has been made of sin, 
and in the acknowledgment that has been 
made of divine mercies and favours. This 
is the import of saying Amen. All should 
say Amen inwardly ; and it is not improper 
to testify this inward concurrence in public 
prayers and devotions, by an audible Amen. 
The ancient Christians said Amen aloud. 
Vide Just. Mart. apol. 2. prope fin. Now, 
how should the people say Amen to what 
they did not understand? Note, There can 
be no concurrence in those prayers that are 
not understood. The intention of public 
devotions is therefore entirely destroyed if 
they are performed in an unknown tongue. 
He who performs may pray well, and give 
thanks well, but not in that time and place, 
because others are not, cannot be, edified 
(v. 17) by what they understand not 

2. He alleges his own example, to make 
the greater impression, concerning which 
observe, (1.) That he did not come behind 
any of them in this spiritual gift: “I thank 
my God, I speak with tongues more than you 
all (v. 18); not only more than any single 
person among you, but more than all to- 
gether.” It was not envy at their better 
furniture that made Paul depreciate what 
they so highly valued and so much vaunted 
of; he surpassed them all in this very gift 
of tongues, and did not vilify their gift 
because he had it not. ‘This spirit of envy 
is too common in the world. But the apostle 
tock care to guard against this misconstruc- 
tion of his purpose, by letting them know 
there was more ground for them to envy 
him upon this head than for him to envy 
them. Note, When we beat down men’s 
‘unreasonable value for themselves, or any of 
their possessions or attainments, we should 
let them see, if possible, that this does not 
proceed from an envious and grudging spirit. 
We miss our aim if they can fairly give our 
conduct this invidious turn. Paui could not 
be justly censured, nor suspected for any 
such principle in this whole argument. He 
spoke more languages than they all. Yet, 
(2.) He had rather speak five words with 
understanding, that is, so as to be un- 
derstood, and “instruct and edify others, than 
ten thousand words in an unknown tongue, v. 
19. He was so far from valuing himself 
upon talking languages, or making ostenta- 


1 CORINTHIANS. 


aS, 
r 


a ., 
a - ye 


tion of his talents o! 
rather speak five intel! 
others, than make a thous 
fine discourses, that would do r 
good, because they did not und 
Note, A truly Christian minister will 
himself much more upon doing the 
spiritual good to men’s souls than upon 
curing the greatest applause and cor 
tion to himself. This is true grand 
nobleness of spirit; it is acting up- 
character ; itis approving himself the sery 
of Christ, and not a vassal to his own p 
and vanity. a 

3. He adds a plain intimation that 
fondness then discovered for this gift 
but too plain an indication of the im 
turity of their judgment: Brethren, 
children in understanding ; in malice be 
children, but in understanding be men, v. 
Children are apt to be struck with nov 
and strange appearances. ‘They are t 
with an outward show, without en qui 
into the true nature and worth of thi 
Do not you act like them, and prefer n 
and show to worth and substance; she 
greater mpeness of judgment, and act a’ 
manly part ; be like children in nothing 
an innocent and inoffensive disposition. 
double rebuke is couched in this pass 
both of their pride upon account of 
gifts, and their arrogance and haughti 
towards each other, and the contests 
quarrels proceeding from them. } 
Christians should be harmless and ing 
sive as children, void of all guile and ma 
but should have wisdom and knowled 
are ripe and mature. They should 
unskilful in the word of righteousn 
v. 13), though they should be unskilfi 
all the arts of mischief. it 


21 In the law it is written, V 
men of other tongues and other 
will 1 speak unto this people; 
yet for all that will they not 
me, saith the Lord. 22 Wh 
tongues are for a sign, not t 
that believe, but to them that be 
not: but prophesying serveth ne 
them that believe not, but for | 
which believe. 23 If therefor 
whole church be come togethet 
one place, and all speak with ton 
and there come in those that are 
learned, or unbelievers, will the} 
say that ye are mad? 24 But 
prophesy, and there come in one 
believeth not, or one unlearne 
convinced of all, he is judged of 
25 And thus are the secrets of 
heart made manifest; and so 
down on his face he will we 


ey. ’ 4 

‘In this passage the apostle pursues the 
argument, and reasons from other topics; as, 
_ I. Tongues, as the Corinthians used them, 
vere rather a token of judgment from God 
than mercy to any people (v. 21): In the law 
(that is, the Old Testament) it is written, 
With men of other tongues and other lips will 
I speak to this people; and yet for all this 
nll they not hear me, saith the Lord, Isa. 
lii. 11. Compare Deut. xxviii. 46, 49. 
‘To both these passages, it is thought, the apo- 
e refers. Both are delivered by way of 
eatening, and one is supposed to interpret 
e other. The meaning in this view is that 
it is an evidence that a people are abandoned 
of God when he gives them up to this sort of 
ruction, to the discipline of those who 
speak in another language. And surely the 
postle’s discourse implies, “You should not 
be fond of the tokens of divine displeasure. 
sod can have no gracious regards to those 
who are left merely to this sort of instruc- 
tion, and taught in language which they 
tamnot understand. They can never be 
benefited by such teaching as this; and, 
when they are left to it, it is a sad sign that 
God gives them over as past cure.” And 
should Christians covet to be in such a state, 
bring the churches into it? Yet thus did 
the Corinthian preachers in effect, who would 
ways deliver their inspirations in an un- 
known tongue. 

IL Tongues were rather a sign to unbe- 
Hievers than to believers, v. 22. They were 
i spiritual gift, intended for the conviction 
conversion of infidels, that they might 
brought into the Christian church; but 
nverts were to be built up in Christianity 
rofitable instructions in their own lan- 
ge. The gift of tongues was necessary 
9 spread Christianity, and gather churches; 
vas proper and intended to convince unbe- 
levers of that doctrine which Christians had 
already embraced ; but prophesying, and in- 
reting scripture in their own language, 
most for the edification of such as did 
y believe: so that speaking with 
mes in Christian assemblies was alto- 
out of time and place; neither one 
the other was proper for it. Note, That 
may be rightly used, it is proper to 
y the ends which they are intended to 
e. To go about the conversion of infi- 
as the apostles did, had been a vain un- 
ing without the gift of tongues, and 
liscovery of this gift; but, in an assem- 
of Christians already converted to the 
istian faith, to make use and ostentation 
is gift would be perfectly impertinent, 
ise it would be of no advantage to the 
mbly; not for conviction of truth, be- 
they had already embraced it; not for 
edification, because they did not under- 
and could not get benefit without 
standing. what they heard. 


. \ - 


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. 


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eset 
: Ow spirituat gifts. 
lil. The credit and reputation of their as- 
semblies among unbelievers required them 
to prefer prophesying before speaking with 
tongues. For, 1. If, when they were all 
assembled for Christian worship, their minis- 
ters, or all employed in public worship, 
should talk unintelligible language, and infi- 
dels should drop in, they would conclude 
them to be mad, to be no better than a parcel 
of wild fanatics. Who in their right senses 
could carry on religious worship in such a 
manner? Or what sort of religion is that 
which leaves out sense and understanding ? 
Would not this make Christianity ridiculous 
to a heathen, to hear the ministers of it pray, 
or preach, or perform any other religious 
exercise, in a language that neither he nor 
the assembly understood ?' Note, The Chris- 
tian religion is a sober and reasonable thing 
in itself, and should not, by the ministers of 
it, be made to look wild or senseless. Those 
disgrace their religion, and yilify their own 
character, who do any thing that has this as- 
pect. But, on the other hand, 2. If, instead 
of speaking with tongues, those who minis- 
ter plainly interpret scripture, or preach, in 
language intelligible and proper, the great 
truths and rules of the gospel, a heathen ot 
unlearned person, coming in, will probably 
be convinced, and become.a convert to Chris- 
tianity (v. 24, 25); his conscience will be 
touched, the secrets of his heart will be re- 
vealed to him, he will be condemned by the 
truth he hears, and so will be brought te 
confess his guilt, to pay his homage to God, 
and own that he is indeed among you, present 
intheassembly. Note, Scripture-truth, piainly 
and duly taught, has a marvellous aptness to 
awaken the conscience, and touch the heart. 
And is not this much more for the honour of 
our religion than that infidels should con- 
clude the ministers of it a set of madmen, 
and their religious exercises only fits of 
phrensy? This last would at once cast con 
tempt on them and their religion too. In 
stead of procuring applause for them, it 
would render them ridiculous, and involve 
their profession inthe same censure: whereas 
prophesying would certainly edify the church, 
much better keep up their credit, and might 
probably convince and convert infidels who 
might occasionally hear them. Note, Reli- 
gious exercises in Christian assemblies should 
be such as are fit to edify the faithful, and 
convince, affect, and convert unbelievers. 
The ministry was not imstituted to make 
ostentation of gifts and parts, but to save 
souls. 


_. 
ae 


26 How is it then, brethren ? when 
ye come together, every one of you 
hath a psalm, hath a doctrine, hath a 
tongue, hath a revelation, hath an in- 
terpretation. Let all things be done 
unto edifying. 27 If any man speak 
in an unknown tongue, let it be by 


On spiritual gifts. 

two, or at the most by three, and that 
by course; and let one interpret. 28 
Butif there be no interpreter, let him 
keep silence in the church; and let 
him speak to himself, and to God. 
29 Let the prophets speak two or 
three, and let the other judge. 30 If 
any thing be revealed to another that 
sitteth by, let the first hold his peace. 
31 For ye may all prophesy one by 
one, that all may learn, and all may 
be comforted. 32 And the spirits of 
the prophets are subject to the pro- 
phets. 33 For God is not the author 
of confusion, but of peace, as in all 
churches of the saints. 


In this passage the apostle reproves them 
for their disorder, and endeavours to" cor- 
rect and regulate ‘their conduct forthe fu- 
ture. 

I. He blames them for the confusion they 
ntroduced into the assembly, by ostentation 
of their gifts (v. 26): When you come toge- 
ther every one hath a psalm, hath a doctrine, 
hath a tongue, &c.; that is, “ You are apt to 
confound the several parts of worship; and, 
while one has a psalm to utter by inspiration, 
another has w ‘doctrine, or revelation ;” or 
else, “You Are apt to be confused in the 
same branch of worship, many of you having 
psalms of doctrines to propose at the same 
time, without staying for one another. Is not 
this yerfect uproar? Can this be edifying? 
And y yet all religious exercises in public as- 
cat abies should have this view, Let all things 
be done to edifying.” 

II. He corrects their faults, and lays down 
some regulations for their future conduct. 
1. As to speaking in an unknown tongue, 
he orders that no more than two or three 
should do it at one meeting, and this not 
altogether, but successively, one after an- 
other. And even this was not to be done un- 
less there were some one to interpret (v. 27, 28), 
some other interpreter besides himself, who 
spoke; for to speak in an unknown tongue 
what he himself was afterwards to interpret 
could only be for ostentation. But, if an- 
other were present who could interpret, two 
miraculous gifts might be exercised at once, 
and thereby the church edified, and the faith 
of the hearers confirmed at the same time. 
But, if there were none to interpret, he was to 
be silent in the church, and only exercise his 
gift between God and himself (v. 28), that is 
(as I think) in private, at home; for all who 
are present at public worship should j join in 
it, and not be at their private devotions in 
public assemblies. Solitary devotions are out 
of time and place when the church has met 
for social worship. 2. As to prophesying he 
orders, (1.) That two or three only should 
speak at one meeting (v.20), and this suc- 


Bde Sa. 
1 CORINTHIANS. 


ns 
Se 


wor 


i 


ia not all at o 
should examine and ju 
that is, discern and det : 
whether it were of di 
There might be false p ner 
tenders to divine initial und. ti 
prophets were to jndgnaist of these, and disce Dp 
and discover who was divinely i 
by such inspiration interpreted scripture, and 
taught the church, and who was not—what 
was of divine inspiration and what was 
This seems to be the meaning of this 
For where a prophet was known to be such, 
and under the divine afiatus, he could 
be judged; for this were to subject even 
Holy Spirit to the judgment of men. He 
who was indeed inspired, and ktiown to bi 
so, was above all human judgment. (2.) B 
orders that, if any assistant prophet had ; 
revelation, ‘while another was. prophesy’ 
the other should hold his peace, be siler 
(v. 30), before the inspired assistant uttere 
his revelation. Indeed, it is by many unde 
stood that the former speaker sho mm 
diately hold his peace. But this seems u 
natural, and not so well to agree wie 
context. Kor why must one that was’s 
ing byi inspiration be immediately silent yy 
another man’s being inspired, and s 
what was dictated to him by the same § 
Indeed, he who had heseembediiaal 
claim liberty of speech in his turn, upon pi 
ducing his vouchers; but why must I Bel 
of speech be taken from him who v a 
ing before, and his mouth sto 2] 
was delivering the dictates of the 
Spirit, and could produce the same voucher 
Would the Spirit of God move one to " 
and, before he had delivered what he ha 
say, move another to interrupt him, and 
him to silence? This seems to me an un 
tural thought. Nor is it more agre 
the context, and the reason annexed 
That all might prophesy, one by one, or | 
after another, which could not» be where 
onewasinterrupted and silenced before hi 
done prophesying ; but might; easily 
who was afterwards inspired, jorisoredl 0 
liver his new revelation till the former p 
phet had finished what he had to say. 
to confirm this sense, the {apostle uid 
adds, The spirits of the eg 

to the prophets (v. 33); dint is, the 

gifts they have leave them still possesse 
their reason, and capable of using their 0 
judgment in the exercise: of them. Dn 
inspirations are not, like) the diaboli 
sessions of heathen prigests, violent @ 
governable, and prompting them to 2 
they were beside themiselves; but are 
and calm, and capab$le of regular condu 
The man inspired by, the Spirit of God 1 
still act the man, aind observe the rules 
natural order and decency in deliverk 
revelations. His" spiritual gift is tht 
subject to his pGasure, and to bet 
by his discreticha, 


lik anon = reasons rae eee aotatick. xi. 5) as if the women sometimes 
Q . As, 1. That they would be for| did pray and prophecy in their assemblies, 
he church’s = their instruction and | which the apostle, in that passage, does not 
onsolation. It is all may learn, and all| simply condemn, but the manner of perform- 
may be comforted or exhorted, that the pro-| ance; that is, praying or prophesying with 
: nets were to speak in the orderiy manner | the head uncovered, which, in that age and 
the apostle advises. Note, The instruction, | country, was throwing off the distinction of 
fication, and comfort of the church, is] sexes, and setting themselves on a level with 
th for which God imstituted the ministry.| the men. But here he seems to forbid all 
And surely ministers should, as much as| public performances of theirs. They are not 
fit their ministrations to these pur-| permitted to speak (r. 34) in the church, 
poses. 2. He tells them, God is not the God | neither in praying nor prophesying. ‘The 
of * confusion, but of peace and good order, | connection seems plainly to include the latter, 
r 2.33. Therefore divine inspiration should by in the limited sense in which it is taken 
mo means throw Christian assemblies into|in this chapter, namely, for preaching, or 
‘eonfusion, and break through all rules of| interpreting scripture by imspiration. And, 
common decency, which yet would be un-| indeed, for-a woman to prophesy in this sense 
avoidable if several inspired men should all| were to teach, which does not so well befit 
at once utter what was suggested to them by | her state of subjection. A teacher of others 
the Spirit.of God, and not wait to take their | has in that respect a superiority over them, 
turns. Note, The honour of God requires | which is not allowed the woman over the 
at things should be managed in Christian}man, nor must she therefore be allowed 
assemblies so as not to transgress the rules/to teach in a congregation: J suffer them 
f natural decency. If they are managed|zot to teach. But praying, and uttering 
ina tumultuous and confused manner, what| hymns inspired, were not teaching. And 
notion must this give of the God who is|seeing there were women who had spi- 
yorshipped, to considerate observers! Does} ritual gifts of this sort in that age of the 
it look as if he were the God of peace church (see Acts xxii. 9), and might be under 
and order, and an enemy to. confusion? | this impulse .in the assembly, must they alto- 
Things should be managed so in divine wor-| gether suppress it? Or why should they 
hip that no unlovely nor dishonourable no- have this gift, if it must never be publicly 
ion of God should be formed in the minds of | exercised? For these reasons, some think 
Observers. 3. He adds that things were thus | that these general prohibitions are only to be 
cderly managed in all the other churches: | understood in common cases; but that upon 
As in all the churches of the saints (v. 33);| extraordinary occasions, when women were 
hey kept to these rules in the exercise of | under a divine affatus, and known to be so, 
their spiritual gifts, which was a manifest| they might have liberty of speech. They 
gre the same regulations. And i= woul |to debate and ane questions in the eburch, 
ve the same regulations. And it would| to debate and ask questions in the church, 
B pexfectly scandalous for them, who ex-| but learn in silence there ; and, if difficulties 
eded most churches in spiritual gifts, to be| occurred, ask their own ‘husbands at home. 
e disorderly than any in the exercise of| Note, As it is the woman’s duty to learn in 
em. Note, Though other churches are not | subjection, it is the man’s duty to keep up 
bbe our rule, yet the zegard they pay to the| his superiority, by being able to instruct her; 
es of natural decency and order should] if it be her duty to ask her husband at 
strain us from breaking these rules. Thus| home, it is his concern and duty to endea- 
Diary may be proposed as examples, and| vour at least to be able to answer her en- 

t is a shame not to follow them. quiries ; if it be a shame for her to speak in 
. | the church, where she should be silent, it is 
34 Let your women. keep silence 1M | a shame for him to be silent when he should 
the churches: for it is not permitted | speak, and not be able to give an answer, 
unto them to speak ; but they are| When she asks him at home. 2. We have 


giundded to be seid obedience, as| Bere. the reason of this injunction: It is 
: God’s law and commandment that they 


so saith the law. 35 And if they| should be under obedience (v. 34); they are 
il learn any thing, let them ask their placed in subordination to the man, and it 
usbands at eg for it is a shame|is a shame for them to do any thing that 
or women to speak in the church. looks like an affectation of changing ranks, 
# which speaking in public seemed to imply, at 
Here the apostle, 1. Enjoins silence on| east in that age, and among that people, as 
F women in public assemblies, and to} would public teaching much more: so that 
h a degree that they must not ask ques-| the apostle concludes it was a shame for 
tions for their own information in the church, | women to speak in the church, m the assem- 
but ask their husbands at home. They are| bly. Shame is the mind’s uneasy reflection 
> learn in silence with all subjection; but,|on having ‘done an indecent thing. Aad 
s the apostle, I suffer them not to teach, what more indecent than for a woman to nn 
Ti m. ii. 1 12. There is indeed an inti-| her rank, renounce the subordination of 


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On spiritual gifts. 
sex, or do what in common account had such 
aspect and «ppearance? Note, Our spirit 
and conduct should be suitable to our rank. 
‘The natural distinctions God has made, we 
should observe. Those he has placed in sub- 
jection to others should not set themselves 
on a level, nor affect or assume superiority. 
The woman was made subject to the man, 
and she should keep her station and be con- 
tent with it. For this reason women must 
be silent in the churches, not set up for 
teachers; for this is setting up for superiority 
over the man. 


36 What? came the word of God out 
from you? or came it unto you only? 
37 If any man think himself to be a 
prophet, or spiritual, let him ‘ac- 
knowledge that the things that I 
write unto you are the commandments 
of the Lord. 38 But if any man’ be 
ignorant, let him be ignorant. 39 
Wherefore, brethren, covet to pro- 
phesy, and forbid not to speak with 
tongues. 40 Let all things be done 
decently and in order. 


In these verses the apostle closes his argu- 
ment, 1. With a just rebuke of the Corin- 
thians for their extravagant pride and self- 
conceit: they so managed with their spiritual 
gifts as no church did like them; they be- 
haved in a manner by themselves, and would 
not easily endure control nor regulation. 
Now, says the apostle, to beat down this 
arrogant humour, “‘ Came the gospel out from 
you ? Or came it to you only? v.36. Did 
Christianity come out of Corinth? was its 
original among you? Or, if not, is it now 
limited and confined to you? are you the only 
church favoured with divine revelations, 
that you will depart from the decent usages 
of all other churches, and, to make ostenta- 
tion of your spiritual gifts, bring confusion 
into Christian assemblies? How intolerably 
assuming is this behaviour! Pray bethink 
yourselves.” When it was needful or proper 
the apostle could rebuke with all authority ; 
and surely his rebukes, if ever, were proper 
here. Note, Those must be reproved and 
humbled whose spiritual pride and self- 
conceit throw Christian churches and assem- 
blies into confusion, though such men will 

ardly bear even the rebukes of an apostle. 
2. He lets them know that what he said to 
them was the command of God; nor durst 
any true prophet, any one really inspired, 
deny it (v. 37): “If any man think himself a 
prophet, or spiritual, let him acknowledge, &c., 
nay, let him be tried by this very rule. If 
he will not own what I deliver on this head 
to be the will of Christ, he himself never had 
the Spirit of Christ. The Spirit of Christ 
can never contradict itself; if it speak in me, 
and in them, it must speak the same things 
im both. If their revelations contradict mine, 


AS ee eee 
eis. 1 CORINTHIANS. : 


yg se 

they do not come 
a I or they must e 
this therefore you may know 
say that my directions in this matter are n 
divine commandments, you may depend upo 
it they are not divinely Said. But if 
continue after all, through prejudice or ob 
stinacy, uncertain or ignorant whether the 
or I speak by the Spirit of God, they mu 
be left under the power of this ignorance. ] 
their pretences to inspiration can stand 
competition with the apostolical characte 
and powers which I have, I have lost all m 
authority and influence ; and the persons wh 
allow of this competition against me are ou 
of the reach of conviction, and must be lef 
to themselves.” Note, It is just with Gor 
to leave those to the blindness of their ow; 
minds who wilfully shut out the light. Thos 
who would be ignorant in so plain a ca 
were justly left under the power of thei 
mistake. 3. He sums up all in two geners 
advices :—(1.) That though they should ne 
despise the gift of tongues, nor altogeth 
disuse it, under the regulations mentioned 
yet they should prefer prophesying. This 
indeed the scope of the whole argument. 
was to be preferred to the other, because 
was the more useful gift. (2.) He charge 
them to let all things be done decently and 
order (v. 40), that is, that they should ayoi 
every thing that was manifestly indecent an 
disorderly. Not that they should hence tak 
occasion to bring into the Christian chure 
and worship any thing that a vain mind migh 
think ornamental to it, or that would help t 
set it off. Such indecencies and disorde: 
as he had remarked upon were especia 
be shunned. ‘They must do nothing 
was manifestly childish (v. 20), or that wi 
give occasion to say they were mad (v. 23 
nor must they act so as to breed confusiot 
v. 33. This would be utterly indecent; | 
would make a tumult and mob of a Chri 
tian assembly. But they were to do thin, 
in order ; they were to speak one after a 
other, and not all at once; take their tw 
and not interrupt one another. To do 
wise was to destroy the end of a Ch 
ministry, and all assemblies for Christi 
worship. Note, Manifest indecencies ai 
disorders are to be carefully kept out of 
Christian churches, and every part of divi 
worship. They should have nothing in tl 
that is childish, absurd, ridiculous, wi 
tumultuous; but all parts of divine worsh 
should be carried on in a manly, grave, 1 
tional, composed, and orderly manner. Go 
is not to be dishonoured, nor his wors! 
disgraced, by our unbecoming and disorder. 
performance of it and attendance at it. 


CHAP. XV. ee: 
2 
In this chapter the apostle treats of that great arucle of Chi 
tianity—the resurrection of the dead. 


1. Heestablishes rhe ¢ 
tainty of our Saviour’s resurrection, ver. —Jl. 11. He, tro 
this truth, sets himself to refute those who said, 

surrectiun of the dead, ver. 12—19. IU. From our § D 
resurrection he establishes the resurrection of the dead ai 


i ng at the sound of th 


‘ 


rewarded by him, ver. 5S. 


ui 


haye received, and wherein ye stand ; 


sx 


first - of all that which I also receiv red, 


ding to the scriptures ; 


iptures : 


ent, but some are fallen asleep. 
7 After that, he was seen of James ; 
n of all the apostles. 


one born out of due time. 9 For I 
am the least of the apostles, that am 
meet to be called an apostle, be- 
pause I persecuted the church of God. 
10 But by the grace of God I am 
at I am: and his grace which was 
owed upon me was not in vain; 
I laboured more abundantly than 


ray 
Vv 

Tr 
‘A 


11 There- 
e whether ié were I or they, so we 


reach, and so ye believed. 
Tt is the apostle’s business in this chapter 
D assert and establish the doctrine of the re- 
ection of the dead, which some of the 
inthians flatly denied, v. 12. Whether 
turned this doctrine into allegory, as 
Hymeneus and Philetus, by saying it 
already past (2 Tim. ii. 17, 18), and se- 
of the ancient heretics, by making it 
lean no more than a changing of their course 
life; or whether they rejected it as absurd, 
pon principles of reason and science; it 

s they denied it in the proper sense. And 
: disowned a future state of recompences, 
enying the resurrection of the dead. Now 
heathens and infidels should deny this 
does not seem so strange ; but that 
jans, who had their religion by revela- 
should deny a truth so plainly dis- 


sath 


God which was sith me. 


_ 


Ta * 
ief of it by some otker consi-_ 
wers an objection against this 
occasion. show what a vast change will 
bedies ere! at the resurrection, ver. 35—30. 
informs us what a change will be made in those who shall 
. trumpet, aud the complete con- 
“@ ee thej just shall then ob in over death and the grave, ver. 51 
I, He sums up the argument with a yery serious 
cabegtaitian to Christians, to be resolved and diligent in their 
Lord’s service, because they know they shall be so gloriously 


Nf OREOVER, brethren, I declare 
# unto you the gospel which I 
preached unto you, which also ye 


2 By which also ye are saved, if ye 
keep in memory what I preached 
unto you, unless ye have believed in 
- 3 For I delivered unto you 


how that Christ died for our sins ac- 
4 And 
t he was buried, and that he rose 
n the third day according to the 
Ss 5 And that he was seen 

f Cephas, then of the twelve: 6 
er that, he was seen of above five 
jundred brethren at once; of whom 
fhe greater part remain unto this 


8 And last 
all he was seen of me also, as of 


ley all: yet not I, but the grace of 


F > es | etry. we 

The resurrection of Christ. 
is surprising, especially when it is a 
truth of such i importance. It was time for the 
apostle to confirm them in this truth, when 
the staggering of their faith in this point was © 
likely to shake their Christianity; and they 
were yet in great danger of having their faith 
staggered. He begins with an epitome or 
summary of the gospel, what he had preach- 
ed among them, namely, the death and resur- 
rection of Christ. Upon this foundation the 
doctrine of the resurrection of the dead is 
built. Note, Divine truths appear with great- 
est evidence when they are looked upon in 
their mutual connection. ‘The foundation 
may be strengthened, -that the superstruc- 
ture may be secured. Now concerning the 
gospel observe, 

I. What a stress he lays upon it (v. 1, 2): 
Moreover, brethren, I declare unto you the 
gospel which I preached to you. 1. It was 
what he constantly preached. His word was 
not yea and nay: he always preached the 
same gospel, and taught the same truth. He 
could appeal to his hearers for this. Truth 
is in its own nature invariable; and the in- 
faliible teachers of divine truth could never 
be at variance with themselves or one another. 
The doctrine which Paul had heretofore 
taught, he still taught. 2. It was what they 
had received; they had been convinced of the 
faith, believed it in their hearts, or at least 
made profession of doing so with theirmouths. 

t was no strange doctrine. It was that very 
gospel in which, or by which, they had hither- 
to stood, and must continue to stand. If 
they gave up this truth, they left themselves 
no ground to stand upon, no footing in reli- 
gion. Note, The doctrine of Christ’s death 
and resurrection is at the foundation of Chris- 
tianity. Remove this foundation, and the 
whole fabric falls, all our hopes for eternity 
sink atonce. And it is by holding this truth 
firmly that Christians are made to stand in a 
day of trial, and kept faithful to God. 3. It 
was that alone by which they could hope for 
salvation (v. 2), for there is no salvation in 
any other name ;.no name given under heaven 
by which we may be saved, but by the name of 
Christ. And there is no salvation in his 
name, but upon supposition of his death and 
resurrection. ‘These are the saving truths of 
our holy religion. The crucifixion of our 
Redeemer and his conquest over death are the 
very source of our spirituai life and hopes. 
Now concerning these saving truths observe, 
(1.) They must be retained in mind, they 
must be held fast (so the word is translated, 
Heb. x. 23): Let us hold fast the profession 
of our faith. Note, The saving truths of the 
gospel must be fixed in our mind, revolved 
much in our thoughts, and maintained and 
held fast to the end, if we would be saved. 
They will not save us, if we do not attend to 
them, and yield to their power, and continue 
to do soto the end. He only that enduret® to 
the end shall be saved, Matt. x. 22. (2.) We 
believe in vain, unless we continue and per- 


‘ y + ORS ete MON Gage ee Sool 5 5 Bart Saline 
The resurrection of Christ. - 1 COR 


nay, we shall aggravate our guilt by relaps- 
ing into infidelity. And in vain is it to pro- 
fess Christianity, or our faith in Christ, if we 
deny the resurrection ; for this must imply 
and involve the denial of his resurrection ; 
and, take away this, you make nothing of 
Christianity, you leave nothing for faith or 
hope to fix upon. 

I. Observe what this gospel is, on which 
the apostle lays such stress. It was that 
. doctrme which he had received, and de- 
livered to them, év xpdrowe — among the first, 
the principal. It was adoctrine of the first 
rank, amost necessary truth, That Christ died 
for our sins, and was buried, and roseagain : 
or, in other words, that he was delivered for 
our offences and rose again for our justifica- 
tion (Rom. iy. 25), that he was offered in sa- 
crifice for our sins, and rose again, to show 
that he had procured forgiveness for them, 
and wasaccepted of God in this offerin-;. Note, 
Christ’s deathandresurrectionare the very sum 
and substance of evangelical truth. Hence we 
derive ourspiritual life now, and here we must 
found our hopes of everlasting life hereafter. 

III. Observe how this truth is confirmed, 

1. By Old-Testament predictions. He died 
for our sins, according to the scriptures; 
he was buried, androse from the dead, ac- 
cording to the scriptures, according to the 
scripture-prophecies, and  scripture-types. 
Such prophecies as Ps. xvi. 10; Isa. lui. 4 
—6; Dan. ix. 26,27; Hos. vi. 2. Such scrip- 
ture-types as Jonah (Matt. xii. 4), as Isaac, 
who is expressly said by the apostle to have 
been received from the dead in a figure, 
Heb. xi. 19. Note, It is a great confirmation 
of our faith of the gospel to see how it cor- 
responds with ancient types and prophecies. 

2. By the testimony of many eye-wit- 
nesses, who saw Christ after he had risen from 
the dead. Hereckonsup five several appear- 
ances, beside that to himself. He was seén 
of Cephas, or Peter, then of the twelve, called 
so, though Judas was no longer among them, 
because this was their usual number; then 
he was seen of above five hundred brethren at 
once, many of whom were living when the 
apostle wrote this epistle, though some had 
fallen asleep. This wasin Galilee, Matt. xxviii. 
10, . After that, he was seen of James singly, 
andthen by all the apostles when he was 
taken up into heaven. This was on mount 
Olivet, Luke xxiv. 50. Compare Acts i. 2, 5— 
7. Nete, How uncontrollably evident was 
Christ’s resurrection from the dead, when so 
many eyes saw him at so many different times 
alive, and when he indulged the weakness of 
one disciple so far as to let him handle him, 
to put his resurrection out of doubt! And 
what reason have we to believe those who 
were so steady in maintaining this truth, 
though they hazarded all that was dear to 
them in this world, by endeavouring to as- 
sere and propagate it! Even Paul himself 


ry 


called to the spowolea of 
called to the apostolical office, V 

an evidence of thie sort ; the Lora : 
peared to him by the way to Dam; A 
ix. 17. Having mentioned this favour, Paul 
takes occasion from it to make a bumble d 
gression concerning himself. He was high 
favoured of God, but he always endeavoure 
to keep up a mean opinion of himself, and t 
express it. So he does here, by observing 
(1.) That he was one born out of due tim 
(v. 8), anabortive, éerpwpa, a child dead bo 

and out of time. Paulresembled such a birtl 
in the s.ddenness of his new birth, in the 
he was not matured for the apostolic fun 
tion, as the others were, who had person 
converse with our Lord. He was called { 
the office when such conversation was not 1 
be had, he was out of time for it. He he 
not known nor followed the Lord, nor bet 
formed in his family, as the others were, 
this high and honourable function. This we 
in Paul’s account a very humbling circun 
stance. (2.) By owning himself inferior | 
the other apostles: Not meet to be called 
apostle. ‘Vhe least, because the last of then 
called latest to the office, and not worthy 
be called an apostle, to have either the 
or the title, because he had been a persecut 
of the church of God, v. 9. Indeed, he tel 
us elsewhere that he was not a whit behi 
the very chief apostles (2 Cor. xi. 5)—for gif 
graces, service, and sufferings, inferior 
none of them. Yet some cireumsta 
his case made him think more meanly of b ix 
self than of any of them. Note, A hum 
spirit, in the midst of high attainments, ii 
great ornament to any man; it sets his gi 
qualities off to much greater advantage. 

kept Paul low in an especial manner wa 
remembrance of his former wickedne 
raging and destructive zeal against 
his members. *Note, How easily God | 
bring a good out of the greatest evil! WI 
sinners are by divine grace turned into sait 
he makes the remembrance of their 
sins very serviceable, tomake them hum! 
and diligent, and faithful. (3.) By aseri 
all that was valuable in him to divine gi 
But by the grace of God Iam what Iam, v. 
It is God’s prerogative to say, I am that I 
it is our privilege to be able to say, ‘ 
God’s grace we are what we are.” We 
nothing but what God makes us, no 
religion but what his grace makes us. 
that is good inus is a stream from this fe 
tain. Paul was sensible of this, 4 | 
humble and thankful by this conviction 
should we. Nay, though he was conse! 
of his own diligence, and zeal, and se 
that he could sav of himself, the grace 
was not given him in vain, but he | 
more abundantly than they all: he 
himself so much more the debtor 


ce 


1 uh ally iain 
t not’ . but the grace of God which 


with me. Note, Those who have the 
ace of God bestowed on them should take 
re that it be not in vain. They should che- 
h, and exercise, and exert, this heavenly 
ciple. So did Paul, and therefore labour- 
with so much heart and so much success. 
d yet the more he laboured, and the more 
od he did, the more humble he was in 
opinion of himself, and the more disposed 
to own and magnify the favour of God to- 
wards him, his free and unmerited favour. 
Note, A humble spirit will be very apt to 
and magnify the graceof God. A humble 
pirit is commonly a gracious one. Where 
de is subdued there it is reasonable to be- 
grace reigns. 5 
ter this digression, the apostle returns, 
his argument, and tells them (v. 11) that 
not only preached the same gospel him- 
f at all times, and in all places, but that 
the apostles preached the same: Whether 
ere they or I, so we preached, and so you 
ved. Whether Peter, or Paul, or any 
er apostle, had converted them to Chris- 
nity, all maintained the same truth, told 
he same story, preached the same doctrine, 
id confirmed it by the same evidence. All 
d in this that Jesus Christ, and him 
ified and slain, and then rising from the 
was the very sum and substance of 
anity; and this all true Christians 
we. All the apostles agreed m this tes- 
ony; all Christians agree in the belief 
fit. By this faith they live. In this faith 
die. 
12 Now if Christ be preached that 
‘rose from the dead, how say some 
Ing you that there is no resur- 
on of the dead? 13 Butif there 
10 resurrection of the dead, then 
brist not risen: 14 And if Christ 
not risen, then is our preaching 
in, and your faith is also vain. 15 
ea, and we are found false witnesses 
God ; because we have testified of 
that he raised up Christ: whom 
raised not up, if so be that the 
rise not. 16 For if the dead 
rise not, then is not Christ raised: 
17 And if Christ be not raised, your 
faith ts vain ; ye are yet in your sins. 
8 Then they also which are fallen 
Sleep in Christ are perished. 19 If in 
is life only we have hope in Christ, 
we are of all men most miserable. 
Having confirmed the truth of our Sa- 
jour’s resurrection, the apostle goes on to 
afte those among the Corinthians who 
there would be none: If Christ be 


aehed that he rose from the dead, how say 
among you that there is no resurrection 


S 


CHAP MW 


be t 


- , Fr —-. Sr: ee ee ee a , Sey.) tee 
Sheree TS 6 pat BF cis fa Saee. 


_ The resurrection of saints 


of the dead ? v.12. It seems from this pas- 
sage, and the course of ithe argument, there 
were some among the Corinthians wha 
thought the resurrection an impossibility. 
This was a common sentiment among the 
heathens. But against this the apostle pro- 
duces an incontestable fact, namely, the re- 
surrection of Christ; and he goes on to argue 
against them from the absurdities that must 
follow from their principle. As, 

I. If there be (can be) no resurrection of 
the dead, then Christ has not risen (v.13); and 
again, ‘‘ If the dead rise not, cannot be raised 
or recovered to life, then is Christ not raised, 
v. 16. And yet it was foretold im ancient 
prophecies that he should rise; and it has 
been proved by multitudes of eye-witnesses 
that he has risen. And will you say, will 
any among you dare to say, that is not, can- 
not be, which God long ago said should be, 
and which is now undoubted matter of fact?” 

I}. It would follow hereupon that the 
preaching and faith of the gospel would he 
vain: If Christ be not risen, then is ow 
preaching vain, and your faith vain, v. 14 
This supposition admitted, would destroy the 
principal evidence of Christianity; and so, 
1. Make- preaching vain. “ We apostles 
should be found false witnesses of God ; we 
pretend to be God’s witnesses for this truth, 
and to work miracles by his power in con- 
firmation of it, and are all the while deceivers. 
lars for God, if in his name, and by powei 
received from him, we go forth, and publish 
and assert a thing false in fact, and impos- 
sible to be true. And does not this make 
us the vainest men in the world, and om 
office and ministry the vainest and most use- 
less thing in the world? What end could 
we propose to ourselves in undertaking this 
hard and hazardous service, if we knew our 
religion stood on no better foundation, nay, 
if we were not well assured of the contrary? 
What should we preach for? Would not 
our labour be wholly in vain? We can have 
no very favourable expectations in this hfe; 
and we could have none beyond it. If Christ 
be not raised, the gospel is a jest; it is chafl 
and emptiness.” 2. This supposition would 
make the faith of Christians vain, as well as 
the labours of ministers: Jf Christ be not 
raised, your faith is vain ;. you are yet in your 
sins (v. 17), yet under the guilt and con- 
demnation of sin, because it is through his 
death and sacrifice for sin alone that forgive- 
ness is to be had. We have redemption 
through his blood, the forgiveness of sins, 
Eph. i. 7. No remission of sins ‘is to be 
h4d but through the shedding of his blood. 
And had his blood been shed, and his life 
taken away, without ever being restored, 
what evidence could we have had that 
through him we should have justification and 
eternal life? Had he remained under the 
power of death, how could he have delivered 
us from its power? And how yain a thing 
is faith in him, upon this supposition! He 

Q 


mys. 


we A — ” ee. ov 


“* 


The resurrection of Christ. 


must rise for our justification who was deli- 
vered for our sins, or in vain we look for any 
such benefit by him. ‘There had been no 
justification nor salvation if Christ had not 
risen. And must not faith in Christ be vain, 
and of no signification, if he be still among 
the dead? 

III. Another absurdity following from this 
supposition is that those who have fallen asleep 
in Christ have perished. If there be no resur- 
rection, they cannot rise, and therefore are 
lost, even those who have died in the Chris- 
tian faith, and for it. It is plain from this 
that those among the Corinthians who denied 
the resurrection meant thereby a state of fu- 
ture retribution, and not merely the revival 
of the flesh; they took death to be the de- 
struction and extinction of the man, and not 
merely of the bodily life; for otherwise the 
apostle could not infer the utter loss of those 
who slept in Jesus, from the supposition that 
they would never rise more or that they had 
no hopes in Christ after life; for they might 
have hope of happiness for their minds if 
these survived their bodies, and this would 
prevent the limiting of their hopes in Christ 
to this life only. ‘Upon supposition there is 
no resurrection in your sense, no after-state 
and life, then dead Christians are quite lost. 
How vain a thing were our faith and religion 
upon this supposition!” And this, 

IV. Would infer that Christ’s ministers 
and servants were of all men most miserable, 
as having hope in him in this life only (v.19), 
which is another absurdity that would follow 
from asserting no resurrection. ‘Their con- 
dition who hope in Christ would be worse 
than that of other men. Who hope in Christ. 
Note, All who believe in Christ have hope in 
him; all who believe in him as a Redeemer 
hope for redemption and salvation by him; 


’ but if there be no resurrection, or state of 


future recompence (which was intended by 
those who denied the resurrection at Co- 
rinth), their hope in him must be limited to 
this life: and, if all their hopes in Christ lie 
within the compass of this life, they are ina 
much worse condition than the rest of man- 
«ind, especially at that time, and under those 
2ircumstances, in which the apostles wrote ; 
tor then they had no countenance nor pro- 
zection from the rulers of the world, but were 
nated and persecuted by all men. Preachers 
and private Christians therefore had a hard 
tot if in this life only they had hope in Christ. 
Better be any thing than a Christian upon 
these terms; for in this world they are hated, 
and hunted, and abused, stripped of all 
worldly comforts and exposed to all manner 
of sufferings: they fare much harder than 
other men in this life, and yet have no fur- 
her nor better hopes. And is it not absurd 
for one who believes in Christ to admit a 
principle that involves so absurd an infer- 
ence? Can that man have faith in Christ 
who can believe concerning him that he will 
leave his faithful servants, whether ministers 


1 CORINTHIANS. ee 


‘Ve le a grale a 
? Sigh) 
~ 


or others, in a worse state 
Note, It were a gross absurdity in 
to admit the supposition of no res 
or future state. It would leave no hope be- 
ne this world, and would frequently m ake 
iscondition the worst in the world. Indeed, 
the Christian is by his religion crucified to this 
world, and taught to liveuponthe hope of ano- 
ther. Carnal pleasures are insipid to him in 
a great degree; and spiritual and heavenly 
pleasures are those which he affects and pants 
after. How sad is his case indeed, if he must 
be dead to worldly pleasures and yet neve: 
hope for any better! 


20 But now is Christ risen from 
the dead, and become the first fruits 
of them that slept. 21 For since bi 
man came death, by man came also 
the resurrection of the dead. 22 For 
as in Adam all die, even so in Chris: 
shall all be made alive. 23 But every 
man in his own order: Christ the 
firstfruits ; afterward they that 
Christ’s at his coming. 24 The 
cometh the end, when he shall have 
delivered up the kingdom to God, 
even the Father ; when he shall hay 
put down all rule and all authorit 
and power. 25 For he must reign 
till he hath put all enemies under hi 
feet. 26 The last enemy that shal 
be destroyed is death. 27 For hi 
hath put all things under his fee! 
But when he saith, All things are pu 
under him, it is manifest that he i 
excepted, which did put all thing 
under him. 28 And when all thing: 
shall be subdued unto him, the 
shall the Son ,also himself be subje 
unto him that put all things unde 
him, that God may be all in all. 2 
Else what shall they do which ai 
baptized for the dead, if the dead ris 
not at all? why are they then bap 
tized for the dead? 30 And wh 
stand we in jeopardy every hour? ¢ 
I protest by your rejoicing whi 
have in Christ Jesus our Lord, I d 
daily. 32 If after the manner | 
men 1 have fought with beasts : 
Ephesus, what advantageth if me, 
the dead rise not? let us eat a 
drink; for to morrow we die. 3 
Be not deceived: evil communic 
tions corrupt good manners. 
Awake to righteousness, and } 
not ; for some have not the knf 


ie” i ; - 1A 
~L speak this to your 


“* 
ae. 


In this passage the apostle establishes the 
truth of the resurrectica of the dead, the holy 
dead, the dead in Christ, f 
I. On the resurrection of Christ. 1. Be- 
cause heis indeed the first-fruits of those that 
slept, v.20. He has truly risen himself, and 
he has risen in this very quality and character, 
~ as the first-fruits of those who sleep in him. 
_ Ashehasassuredly risen, soinhis resurrection 
‘there is as much an earnest given that the 
‘dead in him shall rise as there was that the 

Jewish harvest in general should be accepted 
and blessed by the offering and acceptance 
_ of the first-fruits. The whole lump was made 
holy by the consecration of the first-fruits 
(Rom. xi. 16), and the whole body of Christ, 
all that are by faith united to him, are by his 
resurrection assured of their own. As he 
_ has risen, they shall rise ; just as the lump is 
' holy because the first-fruits are so. He has 
not risen merely for himself, but as head of 
the body, the church; and those that sleep 

in him God will bring with him, 1 Thess. iv. 

14. Note, Christ’s resurrection is a pledge 
and earnest of ours, if we are true believers 
tm him; because he has risen, we shall rise. 

_ We are a part of the consecrated lump, and 
shall partake of the acceptance and favour 
- youchsafed the first-fruits. This is the first 
_ argument used by the apostle in confirmation 
of the truth; and it is, 2. Illustrated by a 
parallel between the first and second Adam. 
For, since by man came death, it was every 
_ way proper that by man should come deliver- 
ance from it, or, which is all one, a resurrec- 
tion, v. 21. And so, as in Adam all die, in 
_ Christ shall ali be made alive ; as through the 
sin of the first Adam all men became mcrtal, 
__ because all derived from him the same sinful 
_ nature, so through the merit and resurrection 
| of Christ shall all who are made to partake 
| ofthe Spirit, and the spiritual nature, revive, 
and become immortal. All who die die 
| through the sin of Adam ; all who are raised, 
| in the sense of the apostle, rise through the 
| merit and power of Christ. But the mean- 
| ing is not that, as all men died in Adam, so 
all men, without exception, shall be made 
alive in Christ ; for the scope of the apostle’s 
argument restrains the general meaning. 
_ Christ rose as the first-fruits ; therefore those 
that are Christ’s (v. 23) shall rise too. 
‘Hence it will not follow that all men without 
exception shall rise too; but it will fitly 
follow that all who thus rise, rise in virtue of 


a 


. 


owing to the man Christ Jesus, as the 
mortality of all mankind was owing to the 
first man ; and so, as by man came death, by 
mancame deliverance. ‘Thus it seemed fit 
to the divine wisdom that, as the first Adam 

ruined his posterity by sin, the second Adam 
_ Should raise his seed to a glorious immor- 
tality. 3 Before he leaves the argument he 


Christ’s resurrection, and so that their revival 


© 
ae ee ‘ 


.* The resurrection of Christ 
states that there will be an order observed in 
their resurrection. What that precisely will 
be we are nowhere told, but in the general 
only here that there will be order observed. 
Possibly those may rise first who have held 
the highest rank, and done the most eminent 
service, or suffered the most grievous evils, 
or cruel deaths, for Christ’s sake. It is only 
here said that the first-fruits are supposed to 
rise first, and afterwards all who are Christ’s, 
when he shall come again. Not that Christ’s 
resurrection must in fact go before the resur- 
rection of any of his, but it must be laid as 
the foundation : as it was not necessary that 
those who lived remote from Jerusalem must 
go thither and offer the first-fruits before 
they could account the lump holy, yet they 
must be set apart for this purpose, till they 
could be offered, which might be done at any 
time from pentecost till the feast of dedica- 
tion. See Bishop Patrick on Num. xxvi. 2. 
The offering of the first-fruits was what made 
the lump holy ; and the lump was made holy 
by this offering, though it was not made be- 
fore the harvest was gathered in; so it were set 
apart for that end, and duly offered afterwards. 
So Christ’s resurrection must, in order of 
nature, precede that of his saints, though 
some of these might rise in order of time be- 
fore him. It is because he has risen that 
they rise. Note, Those that are Christ’s 
must rise, because of their relation to him. 
II. He argues from the continuance of the 
mediatorial kingdom till all Christ’s enemies 
are destroyed, the last of which is death, v. 
24—26. He has risen, and, upon his resur- 
rection, was invested with sovereign empire, 
had all power in heaven and earth put into his 
hands (Matt xxviii. 18), had a name given him 
above every name, that every knee might bow to 
him, and every tongue confess him Lord. Phil. 
ii. 9—11 And the administration of this 
kingdom must continue in his hands till all 
opposing power, and rule, and authority, be 


put down (x. 24), till all enemies are put under 


his feet (v.25), and till the last enemy is dé- 
stroyed, whichris death, v. 26. 

1. This argument implies in it all these par- 
ticulars :—(1.) That our Saviour rose from the 
dead to have all power put into his hands, and 
have and administer a kingdom, as Mediator: 
For this end he died, and rose, and revived, thai 
he might be Lord both of the dead and living, 
Rom. xiv. 9. (2.) That this mediatorial king- 
dom is to have an end, at least as far as it is 
concerned in bringing his people safely to 
glory, and subduing all his and their enemies: 
Then cometh the end, v. 24. (3.) That it is 
not to have an end till all opposing power be 
put down, and all enemies brought to his 
feet, v. 24, 25. (4.) That, among other ene- 
mies, death must be destroyed (v. 26) or abo- 
lished ; its powers over its members must be 
disannulled. Thus far the apostle is express; 
but he leaves us to make the inference that 
therefore the saints must rise, else death and 
the grave would have power over them, nor 


Peet a ae 


Tair 


The resurrection of saints. 
would cur Saviour’s kingly power prevaii 
against the last enemy of his people and annul 
its power. When saints shall live again, and 
die no more, then, and not till then, will death 
be abolished, which must be brought about 
before our Saviour’s: mediatorial kingdom is 
delivered up, which yet must be in due time. 
The saints therefore shall live again and die no 
more. ‘This is the scope of the argument; but, 

2. The apostle drops several hints in the 
course’ of it which it will be proper to notice: 
as, (1.) That our Saviour, as man and media- 
tor between God and man, has a delegated 
royalty, a kingdom given: All things are put 
under him; he excepted that did put all things 
unde him, v. 27. As man, all his authority 
must be delegated. And, though his media- 
tion supposes his divine nature, yet as Me- 
diator he does not so explicitly sustain the 
character of God, but a middle person between 
God and man, partaking of both natures, 
human and divine, as he was to reconcile 
both parties, God and man, and receiving 
commission and authority from God the Fa- 
ther to act in this office. The Father appears, 
in this whole dispensation, in the majesty and 
with the authority of God: the Son, made 
man, appears as the minister of the Father, 
though he is God as well as the Father. Nor 
is this passage to be understood of the eternal 
dominion over all his creatures which belongs 
to him as God, but of a kingdoin committed 
to him as Mediator and God-man, and that 
chiefly after his resurrection, when, having 
overcome, he sat down with his Father on his 
throne, Rev. iii. 21. Then was the predic- 
tion verified, I have set my king upon my holy 
hill of Zion (Ps. ii. 6), placed him on his 
throne. This is meant by the phrase so fre- 
quent in the writings of the New Testament, 
of sitting at the right hand of God (Mark xvi. 
19; Rom. vill. 34; Col. iii. 1, &c.), on the 
right hand of power (Mark xiv. 62; Luke xxii. 
69), on the right hand of the Majesty on high 
(Heb. i. 3), on the right hand of the throne of 
God (Heb. xii. 2), on the right hand of the 
throne of the Majesty in the heavens, Heb. 
vili. 1. Sitting down im this seat is taking 
upon him the exercise of his mediatorial 
power and royalty, which was done upon his 
ascension into heaven, Mark xvi. 19. And 
it is spoken of in scripture as a recompence 
made him for his deep humiliation and self- 
abasement, in becoming man, and dying for 
man the accursed death of the cross, Phil. 
ii. 6—12. Upon his ascension, he was made 
head over all things to the church, had power 
given him to govern and protect it against 


all its enemies, and in the end destroy them 


and complete the salvation of all that believe’ 


inhim. This is not a power appertaining to 
Godhead as such; it is not original and un- 
limited power, but power given and. limited 
to special purposes. And though he who has 
it is God, yet, inasmuch as he is somewhat 
else besides God, and in this whole dispensa- 
uion acts not as God. but as Mediator, not as 


1 CORINTHIANS. — 
j the offended Majesty, bu 


.people accomplished; and, when this end is 


Wa 


in favour of his offending c e 
by virtue of his consent and comm 
acts and appears a Ho that chi 
may properly be said to have t 
him; he sgt reign as God, ia ap an- 
limited, and yet may reign as Mediator, with — 
a power delegated, end limited to these p 
ticular purposes. (2.) That this deleg 
royalty must at length be delivered up to the 
Father, from whom it was received (v. 24);_ 
for it is a power received for particular ends 
and purposes, a power to govern and prot 
his church till all the members of it be g 
thered in, and the enemies of it for ever sub- 
dued and destroyed (. 25, 26), and when 
these ends shall be obtained the power and 
authority will not need to be continued. The 
Redeemer must reign till his enemies be de- 
stroyed, and the salvation of his church and 


attamed, then will he deliver up the power 
which he had only for this purpose, though 
he may continue to reign over his glorifie 
church and body in heaven; and in this 
sense it may notwithstanding be said that / 
shall reign. for ever and ever (Rey. xi. 15), that 
he shall reign over the house of Jacob for ever, 
and of his kingdom there shall be no ¢ 
(Luke i. 33), that his dominion is an everla 
ing dominion, which shall not pass away, D 
vii. 14. See also Mich. iv. 7. (3.) The 
deemer shall certainly reign till the last enemy” 
of his people be destroyed, till death itself be 
abolished, till his saints revive and ‘recover 
perfect life, never to be in fear and danger of 
dying any more. He shall have all power in 
heaven and earth till then—/e who loved us, 
and gave himself for us, and washed us from 
our sins in his own blood—he who is so nez 
related to us, and so much concerned for us. 
What support should this be to his saints in 
every hour of distress and temptation! HA 
is alive who was dead, and liveth for ever 
doth reign, and will continue to reign, till 
redemption of his people be completed 
the utter ruin of their enemies effected. (4) 
When. this is done, and all things are put un- 
der his feet, then shall the Son become sub, 
to him that put all things under him, that 
may be all in all, v.28. The meaning of t 
take to be that then the man Christ Jesus, 
hath appeared in so much majesty during 
whole administration of his kingdom, s 
appear upon giving it up to be a sub 
of the Father. Things are in scripture mz 
times said to be when they are manifeste 
made to appear ; and this delivering up 
kingdom will make it manifest that he whe 
appeared in the majesty of the sover 

was, during this administration, a sje f 
God. The glorified humanity of ou C 
Jesus Christ, with all the dignity and 
conferred on it, was no more than a gle 
creature. This will appear when the kin, 
dom shall be delivered up; and it will aj 
pear to the divine glory, that God may be all 


that the sccomplshimen 
gest al gether divine, and God 
fas veo the capt of it. Note, 
Though th the human nature must be employed 
_ in the work of our redemption, yet God was 
all in all init. It was the Lord’s doing and 
_ should be marvellous in our eyes. 
_ Til. He argues for the resurrection, from 
cow k case of those who were baptized for the 
dead (v. 29): What shall those do who are 
tized for the dead, if the dead rise not at 
ale Why are they ‘baptiz zed for the dead? 
What shall they do if the dead rise not? 
‘ _ What have they done? How vain a thing 
_ hath their baptism been! Must they stand by 
ae or renounce it? why are they baptized for 
bE: the dead, if the dead rise not? izév rar vEKO@Y. 
; But what is this baptism for the dead? It is 
necessary to be known, that the apostle’s ar- 
gument may be understood; whether it be 
: Peay argumentum ad hominem, or ad rem; that 
___ is, whether it conclude for the thing in dis- 
_ pute universally, or only against the particu- 
lar persons who were baptized for the dead. 
_ But who shall interpret this very obscure pas- 
_ sage, which, though it consists of no more 
than three words, besides the articles, has had 
more than three times three senses put on it 
by interpreters? It is not agreed what is 
| meant by baptism, whether it is to be taken 
‘mm a proper or figurative sense,-and, if ina 
_ proper sense, whether it is to be understood 
of Christian baptism properly so called, or 
‘some other ablution. And as little is it 
agreed who are the dead, or in what sense 
‘the preposition izip is to be taken. Some 
_ understand the dead of our Saviour himself ; 
_ vide Whitby in loc. Why are persons bap- 
_ tized in the name of a dead Saviour, a Saviour 
_ who remains among the dead, if the dead rise 
> Bes ? Butit is, I believe, an instance perfectly 
“Singular for ot vexpoi to mean no more than 
\ Gre dead person; it is a signification which 
_ the words have nowhere else. And the ot 
— Barrifopevor (the baptized) seem plainly to 
ean some particular persons, not Christians 
im general, which yet must be the significa- 
tion if the oi vexpoi (the dead) be understood 
of our Saviour. Some understand the pas- 
sage of the martyrs: Why do they suffer 
“martyrdom for their religion? This is some- 
_ times called the baptism of blood by the an- 
_ cients, and, by our Saviour himself, baptism 
" indefinitely, Matt. xx. 22; Luke xii. 50. But 
in what sense can those who die martyrs for 
their religion be said to be baptized (that is, 
die martyrs) for the dead? Some understand 
it of a custom that was observed, as some of 
the ancients tell us, among many who pro- 
- fessed the Christian name in the first ages, of 


umens dying without baptism. But this 
avoured of such superstition that, if the cus- 
tom had prevailed in the church so soon, 
the abut would hardly have mentioned it 
hout signifying a dislike of it. Some 


_ Paptizing some in the name and stead of ca- | 


of our salva-| which was a custom, they tell us, that early 
obtained ; and this to testify their hope of the 


md it of baptizing over the dead, | more!” 


The feeprtelien of ane 


resurrection. This sense is pertinent to the 
apostle’s argument, but it appears not that 
any such practice was in use in the apostle’s 
time. Others understand it of those who 
have been baptized for the sake, or on occa- 
sion, of the martyrs, that is, the constancy 
with which they died for their religion. 
Some were doubtless converted to Chris- 
tianity by observing this: and it would have 
been a vain thing for persons to have become 
Christians upon this motive, if the martyrs, 
by losing their lives for religion, became ut- 
terly extinct, and were to live no more. But 
the church at Corinth had not, in all proba- 
bility, suffered much persecution at this time, 
or seen many instances of martyrdom among 
them, nor had many converts been made by 
the constancy and firmness which the martyrs 
discovered. Not to observe that ot wexpoi 
seems to be teo general an expression to 
mean only the martyred dead. It is as easy 
an explication of the phrase as any I have 
met with, and as pertinent to the argument, 
to suppose the oi vexpoi to mean some among 
the Corinthians, who had been taken off by 
the hand of God. We read that many were; 
sickly among them, and many slept (ch. xi. 30), 
because of their disorderly behaviour at the 
Lord’s table. These executions might terrify 
some into Christianity; as the miraculous 
earthquake did the jailer, Acts xvi. 29, 30, &e. 
Persons baptized on snch an occasion might 
be properly said to be baptized for the dead, 
that is, on their account. And the ot Bees 
Zopevor (the baptized) and the ot vexpoi (the - 
dead) answer to one another; and upon this 
supposition the Corinthians could not mistake 
the apostle’s meaning. “Now,” says he, 
*‘ what shall they do, and why were they bap- 
tized, if the dead rise not? You have a ge- 
neral persuasion that these men have done 
right, and acted wisely, and as they ought, 
on this occasion; but why, if the dead rise 
not, seeing they may perhaps hasten their 
death, by provoking a jealous God, and have 
no hopes beyond it?” But whether this be 
the meaning, or whatever else be, doubtless 
the apostle’s argument was good and intelli- 
gible to the Corinthians. And his next is as 
plain to us. 

IV. He argues from the absurdity of his 
own conduct and that of other Christians 
upon this supposition, 

1. It would be a foolish thing for them to 
run so many hazards (v. 30): “ Why stand 
we in jeopardy every hour ? Why do we ex- 
pose ourselves to continual peril—we Chris- 
tians, especially we apostles?” Every one 
knows that it was dangerous being a Chris- 
tian, and much more a preacher and an apos- 
tle, at that time. “‘ Now,” says the apostle, 
“what fools are we to run these hazards, if 
we have no better hopes beyond death,-if 
when we die we die wholly, and revive no 
Nete, Christianity were a foolish 


The resurrection of saints. 


profession if it proposed no hopes beyond this 
life, at least in such hazardous times as 
attended the first profession of it; it re- 
quired men to risk all the blessings and com- 
forts of this life, and to face and endure all 
the evils of it, without any future prospects. 
And is this a character of his religion fit for 
a Christian toendure? And must he not fix 
this character on it if he give up his future 
hopes, and deny the resurrection of the 
dead? This argument the apostle brings 
home to himself: “I protest,” says he, “ by 
your rejoicing in Jesus Christ, by all the com- 
forts of Christianity, and all the peculiar 
succours and supports of our holy faith, that 
IT de daily,” v. 31. 
danger of death, and carried his life, as we 
say, in his hand. And why should he thus 
expose himself, if he had no hopes after life ? 
To live in daily view and expectation of 
death, and yet have no prospect beyond it, 
must be very heartless and uncomfortable, 
and his case, upon this account, a very 
melancholy one. He had need be very well 
assured of the resurrection of the dead, or he 
was guilty of extreme weakness, in hazarding 
all that was dear to him in this world, and 
his life into the bargain. He had encountered 
very great difficulties and fierce enemies ; he 
had fought with beasts at Ephesus (wv. 32), 
and was in danger of being pulled to pieces 
by an enraged multitude, stirred up by 
Demetrius and the other craftsmen (Acts xix. 
24, &c.), thoughsome understand this literally 


of Paul’s being exposed to fight with wild 


beasts in the amphitheatre, at a Roman show 
in that city. And Nicephorus tells a formal 
story to this purport, and of the miraculous 
complaisance of the lions to him when they 
came near him. But so remarkable a trial 
and circumstance of his life, methinks, would 
not have been passed over by Luke, and 
much less by himself, when he gives us so 
large and particular a detail of his sufferings, 
2 Cor. xi. 24, ad fin. When he mentioned 
that he was five times scourged of the Jews, 
thrice beaten with rods, once stoned, thrice 
shipwrecked, it is strange that he should not 
have said that he was once exposed to fight 
with the beasts. I take it, therefore, that 
this fighting with beasts is a figurative ex- 
pression, that the beasts intended were men 
of a fierce and ferine disposition, and that 
this refers to the passage above cited. 
“Now,” says he, “‘ what advantage have I 
from such contests, if the dead rise not? Why 
should I die daily, expose myself daily to the 
danger of dying by violent hands, if the dead 
rise not? And if post mortem nthil—if I am to 


-verish by death, and expect nothing after it, 


could any thing be more weak?” Was Paul 
so senseless? Had he given the Corinthians 
any ground to entertain such a thought of him? 
If he had not been well assured that death 
would have been to his advantage, would he, 
in this stupid manner, have thrown away his 
life? Could any thing but the sure hopes of 


1 CORINTHIANS. ae 


He was in continual | for to-morrow wedie (v. 32); letusturnepicures. 


Jee a a a a 
- oe 


a better life after death | x 
love of life in him to this degree? 
advantageth it me, if the dead rise not 
can I propose to myself?” Note, It is 
lawful and fit for a Christian to propose ad- 
vantage to himself by his fidelity to God. 
Thus did Paul. Thus did our blessed Lord ~ 
himself, Heb. xii. 2. And thus we are bidder 
to do after his example, and have our fruit te 
holiness, that our end may be everlasting lite, — 
This 1s the very end of our faith, even the sal- 
vation of our souls (1 Pet. i. 9), not only what 
it willissue in, but what we should aim at. 
2. It would be a much wiser thing to take - 
the comforts of this life: Let us eat and drink, 


Thus this sentence means in the prophet, Isa. 
xxii. 13. Letus even livelike beasts, if we must — 
die likethem. ‘This would be a wiser course, 
if there were no resurrection, no after-1ife or 
state, than to abandon all the pleasures of 
life, and offer and expose ourselves to all 
the miseries of life, and live in continual 
peril of perishing by savage rage and cruelty. 
This passage also plainly implies, as 1 have 
hinted above, that those who denied the 
resurrection among the Corinthians were 
perfect Sadducees, of whose principles we 
have this account in the holy writings, that 
they say, There is no resurrection, neither ange 
nor spirit (Acts xxiii. 8), that is, “Mani 
body, there is nothing in him to survive the 
body, nor will that, when once he is dead, 
ever revive again.” Such Sadducees were” 
the men against whom the apostle argued ; 
otherwise his arguments had no force in them; 
for, though the hody should never revive, yet, 
as long as the mind survived it, he might have 
much advantage from all the hazards he ran” 
for Christ’s sake. Nay, it is certain that the 
mind is to be the principal seat and subject of 
the heavenly glory and happiness. But, if there 
were no hopes after death, would not eve 
wise man prefer an easy comfortable life befo 
such a wretched one as the apostle led ; 
and endeavour to enjoy the comforts of life 
fast as possible, because the continuance of 
is short? Note, Nothing but the hopes ¢ 
better things hereafter can enable a man te 
forego all the comforts and pleasures here, ~ 
and embrace poverty, contempt, misery, 
death. ‘hus did the apostles and primi 
Christians ; but how wretched was their 
and how foolish their conduct, if they deceive 
themselves, and abused the world with va 
and false hopes ! ' 
V. The apostle closes his argument with 
caution, exhortation, andreproof. 1. A cau- 
tion against the dangerous conversation of 
bad men, men of loose lives and principles 
Be not deceived, says he; evil communications 
corrupt good manners, v. 33. Possibly, 
some of those who said that there was no 
resurrection of the dead were men of loose 
lives, and endeavoured to countenance 
vicious practices by so corrupt a prin 
and had that speech often in their mow 


* 
\— — 


a ORY 
eek wid. deouk? for 


th e purpose if there was nofuture state. But, 
having confuted their principle, he now warns 
the Corinthians how dangerous such men’s 
conversation must prove. He tells them that 
they would probably be corrupted by them, 
and fall in with their course of life, if they 
_ gave into their evil principles. Note, Bad 
company and conversation are likely to make 
_badmen. Those who would keep their inno- 
"cence must keep good company. Error and 
_ vice are infectious : and, if we would avoid the 
ie contagion,we must keep clear of those who have 
 takenit. He that walketh with wise men shall 
bewise; but acompanion of fools shall be destroy- 

2d, Proy. xiii. 20. 2. Hereis an exhortation to 
_ oreak off their sins, and rouse themselves, 
~ and lead a more holy and righteous life (v. 
_ 34): Awake to righteousness, or awake righ- 
| teously, ixvipbare cuxaiwe, and sin not, or sin 
| mnomore. “Rouse yourselves, break off your 
| sins by repentance: renounce and forsake 
Prat very evil way, correct whatever is amiss, and 
| do not, by sloth and stupidity, .be led away 
| into such conversation and principles as will 
| sap your Christian hopes, and corrupt your 
practice.” The disbelief of a future state de- 


| stroys all virtue and piety. But the best 
improvement to be made of the truth is to 
| cease from sin, and set ourselves to the busi- 
| ness of religion, and that in good earnest. If 
| there will be a resurrection and a future life, 
| we should live and act as those who believe 
| it, and should not give into such senseless 
and sottish notionsas will debauch our morals, 
_ and render us loose and sensual in our lives. 
_3. Here is areproof, andasharp one, to some 
at least among them: Some of you have not 
the knowledge of God; I speak this to your 

_ shame. Note, It is a shame in Christians not 
to have the knowledge of God. The Chris- 
fan religion gives the best mformation that 
_ can be had about God, his nature, and grace, 
and government. Those who profess this 
_ feligion reproach themselves, by remaining 
without the knowledge of God; for it must 

_ be owing to their own sloth, and slight of 
_ God, that they are ignorant of him. And is 
_ itnot a horrid shame for a Christian to slight 
__ God, and be so wretchedly ignorant in matters 
_ that so nearly and highly concern him? Note 
also, It must be ignorance of God that leads 
__ men into the disbelief of a resurrection and 
_ future life. Those who know God know that 

f he will not abandon his faithful servants, 
nor leave them exposed to such hardships and 
_ sufferings without any recompence or reward. 

_ They know he is not unfaithful nor unkind, to 
| forget their labour and patience, their faith- 
__ ful'services and cheerful sufferings, or let their 
 labourbein vain. But I amapt to think that 
_ the expression has a much stronger meaning ; 
that there were atheistical people among them 
__ who hardly owned a God, or one who had any 
_ eoncern with or took cognizance of human 
effairs. hese were indeed a scandal and 


4 ‘ a - . 
APL \ es 
‘to-morrow we die.| shame to any Christian church. Note, Reai 


ot oe ee, 


The resurrection of satzis. 


5 the apostle grants that their talk was to! atheism lies at the bottoin of men’s disbelet 
of a future state. 


Those who own a God and 
a providence, and observe how unequal the 
distributions of the present life are, and how 
frequently the best men fare worst, can hardly 
doubt an after state, where every thing‘will 
be set to rights. 

35 But some man will say, How 
are the dead raised up? and with 
what body do they come? 36 Thou 
fool, that which thou sowest is not 
quickened, except it die: 37 And 
that which thou sowest, thou sowest 
not that body that shall be, but bare 
grain, it may chance of wheat, or of 
some other grain: 38 But God 
giveth it a body as it hath pleased 
him, and to every seed his own body. 
39 All flesh zs not the same flesh: 
but there is one kind of flesh of men, 
another flesh of beasts, another of 
fishes, and another of birds. 40 There 
are also celestial bodies, and bodies 
terrestrial: but the glory of the ce- 
lestial is one, and the glory of the 
terrestrial is another. 41 There is 
one glory of the sun, and another 
glory of the moon, and another glory 
of the stars: for one star differeth 
from another star in glory. 42 So 
also is the resurrection of the dead. 
It is sown in corruption ; it is raised 
in incorruption: 43 It is sown in 
dishonour ; it is raised in glory: it is 
sown in weakness; it is raised in 
power: 44 Ii is sown a natural body; 
it is raised a spiritual body. There 
is a natural body, and there is a spi 
ritual body. 45 And so it is written, 
The first man Adam was made a 
living soul; the last Adam was made 
a quickening spirit. 46 Howbeit that 
was not first which is spiritual, but 
that which is natural; and afterward 
that which is spiritual. 47 The first 
man is of the earth, earthy: the 
second man zs the Lord from heaven. 
48 As is the earthy, such are they 
also that are earthy: and as is the 
heavenly, such are they also that are 
heavenly. 49 And as we have borne 
the image of the earthy, we shall also 
bear the image of the heavenly. 50 
Now this I say, brethren, that flesh 
and blood cannot inherit the kingdom 


Wot ee ee. et Pa Ge! + 
¥ 


The resurrection of saints. 


of God; neither doth corruption in- 
herit incorruption. 


The apostle comes now to answer a plau- 
sible and principal objection against the doc- 
trine of the resurrection of the dead, con- 
cerning which observe the proposal of the 
objection: Some man will say, How are the 
dead raised up? And with what body do they 
come? v. 35. ‘The objection is plainly two- 
fold. How are they raised up? that is, “ By 
what means? How can they be raised? 
What power is equal to this effect? It was 
an opinion that prevailed much among the 
heathens, and the Sadducees seem to have 
been in the same sentiment, that it was not 
within the compass of divine power, mortales 
eternitate donare, aut revocare defunctos—to 
make mortal men immortal, or revive and restore 
the dead. Such sort of men those seem to 
have been who among the Corinthians denied 
the resurrection of the dead, and object here, 
“How are they raised? How should they 
be raised? Is it not utterly impossible?” 
The other part of the objection is about 
the quality of their bodies, who shall rise: 
“ With what body will they come? Will it 
be with the same body, with like shape, and 
form, and stature, and members, and quali- 
ties, or various?” The former objection is 
that of those who opposed the doctrine, the 
latter the enquiry of curious doubters. 

I. To the former the apostle replies by 
telling them this was to be brought about by 
divine power, that very power which they 
had all observed to do something very like 
it, year after year, in the death and revival 
of the corn; and therefore it was an argu- 
ment of great weakness and stupidity to 
doubt whether the resurrection of the dead 
might not be effected by the same power: 
Thou fool! that which thou sowest is not 
quickened unless it die, v. 36. It must first 
corrupt, before it will quicken and spring 
up. It not only sprouts after it is dead, but 
it must die that it may live. And why should 
any be so foolish as to imagine that the man 
once dead cannot be made to live again, by 
the same power which every year brings the 
dead grain to life? This is the substance of 
the apostle’s answer to the first question. 
Note, It is a foolish thing to question the 
divine power to raise the dead, when we see 
it every day quickening and reviving things 
that are dead. 

II. But he is longer in replying to the 
second enquiry. 

1. He begins by observing that there is a 
change made in the grain that is sown: It is 
not that body which shall be that is sown, but 
bare grain, of wheat or barley, &c.; but God 
gives it such a body as he will, and in such 
way as he will, only so as to distinguish the 
kinds from each other. Every seed sown 
has its proper body, is constituted of such 
materials, and figured in such a manner, as 
are proper to it, proper to that kind. This 


1 CORINTHIANS. 


is plainly in the divine po 
more know how it is don 
how a dead man is raised to ‘lt 
is certain the grain undergoes a great change 
and it is intimated in this passage that so 
will the dead, when they rise again, and live 
again, in their bodies, after death. <a 
2. He proceeds hence to observe that there — 
is a great deal of variety among other hodies, — 
as there is among plants: as, (1.) In bodies 
of flesh: All flesh is not the same ; of 
men is of one kind, that of beasts another, — 
another that of fishes, and that of birds — 
another, v. 39. There is a variety in all the 
kinds, and somewhat peculiar in every kind, — 
to distinguish it from the other. (2.) In 
bodies celestial and terrestrial there is also a 
difference ; and what is for the glory of one 
is not for the other; for the true glory of 
every being consists in its fitness for its rank 
and state. Earthly bodies are not adapted 
to the heavenly regions, nor heavenly bodies 
fitted to the condition of earthly being 
Nay, (3.) There is a variety of glory among 
heavenly bodies themselves: There is one 
glory of the sun, and another glory of the 
moon, and another glory of the stars ; for one 
star differs from another star in glory, v. 41. 
All this is to intimate to us that the bodies” 
of the dead, when they rise, will be so far 
changed, that they will be fitted for the 
venly regions, and that there will be a 
variety of glories among the bodies of the 
dead, when they shall be raised, as there is 
among the sum, and moon, and stars, nay, 
among the stars themselves. All this carries 
an intimation along with it that it must beas 
easy to divine power to raise the dead, and 
recover their mouldered bodies, as out of th e 
same materials to form so many differe 
kinds of flesh and plants, and, for aught 
know, celestial bodies as well as terrestrial 
ones. ‘The sun and stars may, for aught we 
know, be composed of the same materials as 
the earth we tread on, though as much re- 
fined and changed by the divine skill and 
power. And can he, out of the same mate- 
rials, form such various beings, and yet not 
be able to raise the dead? Having thus 
prepared the way, he comes, ~ ee 
3. To speak directly to the point: So also, 
says he, is the resurrection of the dead; 80 
(as the plant growing out of the putrefied 
grain), so as no longer to be a terrestrial buta 
celestial body, and varying in glory from the 
other dead, who are raised, as one star does 
from another. But he specifies some par- 
ticulars: as, (1.) It ts sown in co ion, it 
is raised in incorruption. It is sown. 
ing the dead is like sowing them; it is I 
committing the seed to the earth, that it 
may spring out of it again. And our bodies, 
which are sown, are corruptible, liable to 
putrefy and moulder, and crumble to dust; 
but, when we rise, they will be out of th 
power of the grave, and never more be liable 
to corruption. (2.) Jé is sown tn dishonawr, 


+s 


cm, 
7" 
? 


nasal in n glory. 
‘ile body, Phil. in. 21. Nothing is more 
scitreoasc than a dead body; it is thrown 
_ into the grave as a despised and broken 
vessel, in which there is no pleasure. But 
at the resurrection a glory will be put upon 
it; it will be made like the glorious body of 
our Saviour; it will be purged from all the 
dregs of earth, and refined into an ethereal 
substance, and shine out with a splendour 
resembling his. * (3.) It is sown in weakness, 
it is raised in power. It is laid in the earth, 
»a poor helpless thing, wholly in the power of 
death, deprived of all vital capacities and 
powers, of life and strength: it is utterly 
- unable to. move or stir. But when we arise 
our bodies will have heavenly life and vigour 
' ‘mfused into them; they will be hale, and 
firm, and durable, and lively, and liable no 
_ more to any infirmity, weakness, or decay. 
(4) It ts sown a natural, or animal body, 
capa Wuxicdy, a body fitted to the low con- 
dition and sensitive pleasures and enjoy- 
- ments of this life, which are all gross in 
‘comparison of the heavenly state and enjoy- 
‘ments. But when we rise it will be quite 
otherwise; our body will rise spiritual. 
Not that body would be changed into spirit : 
this would be a contradiction in our common 
“conceptions ; it would be as much as to say, 
“Body changed into what is not body, matter 
_ made immaterial. The expression is to be 
‘understood comparatively. We shall at the 
"resurrection have bodies purified and refined 
_ tothe last degree, made light and agile; and, 
_ though they are not changed into spirit, yet 
' made: fit to be perpetual associates of spirits 
made perfect. And why should it not be as 
‘much in the power of God to raise incor- 
oe glorious, lively, spiritual bodies, 
out of the ruins of those vile, corruptible, 
‘Tifeless, and animal ones, as first to make 
Matter out of nothing, and then, out of the 
ame mass of matter, produce such variety 
of beings, both in earth and heaven? To 
God all things are possible ; and this cannot 
e impossible. 
~ 4, He illustrates this by a comparison of 
’ the first and second Adam: There is an ani- 
_ mai body, says he, and there is a spiritual 
"7 4 body ; and then goes into the comparison in 
' "several instances. (1.) As we have our natu- 
ral body, the animal body we have in this 
world, from the first Adam, we expect our 
ritual body from the second. ‘This is 
implied m the whole comparison. (2.) This 
is but consonant to the different characters 
hese two persons bear: The first Adam was, 
ade a living soul, such a being as ourselves, 
and with a power of propagating such beings 
ec himself, and conveying to them a nature 
animal body like his own, but none 
os nor better. The second Adam is a 
quickening Spirit ; he is the resurrection and 
life, John xi. 25. He hath life in him- 
and quickeneth whom he will, John v. 
21. The first man was of the earth, mace 
‘ 


y, 


Ours is at present a 


Phe mésuser behian ear. sania 


out : of the earth, and was earthy; his body 
was fitted to the region of his abode: but the 
second Adam is the Lord from heaven; he 
who came down from heaven, and giveth 
life to the world (John vi. 33); he who came 
down from heaven and was in heaven at the 
same time (John iti. 13); the Lord of heaven 
and earth. If the first Adam could commu- 
nicate to us natural and animal bodies, cannot 
the second Adam make our bodies spiritual 
ones? If the deputed lord of this lower 
creation could do the one, cannot the Lord 
from heaven, the Lord of heaven and earth, 
do the other? (3.) We must first have 
natural bodies from the first Adam before 
we can have spiritual bodies from the second 
(v. 49); we must bear the image of the earthy 
before we can bear the image of the heavenly. 
Such is the established order of Providence. 
We must have weak, frail, mortal bodies by 
descent from the first Adam, before we can 
have lively, spiritual, and immortal ones by 
the quickening power of the second. We 
must die before we can live to die no more. 
(4.) Yet if we are Christ’s, true believers 12 
him (for this whole discourse relates to the 
resurrection of the saints), it is as certain 
that we shall have spiritual bodies as it is 
now that we have natural. or animal ones. 
By these we are as the first Adam, earthy, 
we bear his image; by those we shall be as 
the second Adam, have bodies like his own, 
heavenly, and so bear his image. And we 
are as certainly intended to bear the one as 
we have borne the other. As surely therefore 
as we have had natural bodies, we shall have 
spiritual ones. The dead in Christ shall 
not only rise, but shall rise thus gloriously 
changed. 

5. He sums up this argument by assigning 
the reason of this change (v. 50): Now this 
I say that jlesh and blood cannot inherit the 
kingdom of God ; nor doth corruption inherit 
incorruption. The natural body is flesh and 
bloed, consisting of bones, muscles, nerves, 
veins, arteries, and their several fluids; and, — 
as such, it is of a corruptible frame and 
form, liable todissolution, to rot and moulder. 
But no such thing shall mherit the heavenly 
regions; for this were for corruption to 
inherit incorruption, which is little better 
than a contradiction interms. ‘The heavenly 
inheritance is incorruptible, and never fadeth 
away, 1 Pet.i.4. How can this be possessed 
by flesh and blood, which is corruptible and 
will fade away? Tt must be changed into 
ever-during substance, before it can be ca- 
pable of possessing the heavenly inheritance. 
The sum is that the bodies of tne saints, 
when they shall rise again, will be greatly 
changed from what they are now, and much 
for the better. ‘They are now corruptible, 
flesh and blood; they will be then incorrup- 
tible, glorious, and spiritual bodies, fitted to 
the celestial world and state, where they are 
ever afterwards to dwell, and have their eter- 
nal inheritance. 


‘Eth he eee ee Sa ee 
- . “* c i? 


*” 


The resurrection of saints. 


We shall not all sleep, but we shall 
all be changed, 52 In a moment, in 
the twinkling of an eye, at the last 
trump: for the trumpet shall sound, 
and the dead shall be raised incor- 
ruptible, and we shall be changed. 
53 For this corruptible must put on 
incorruption, and this mortal must put 
on immortality. 54 So when this 
corruptible shall have put on incor- 
ruption, and this mortal shall have 
put on immortality, then shall be 
brought to pass the saying that is 
written, Death is swallowed up in 
victory. 55 O death, where és thy 
sting ? O grave, where zs thy victory? 
56 The sting of death zs sin ; and the 
strength of sin is the law. 57 But 
thanks be to God, which giveth us 
the victory througn our Lord Jesus 


Christ. 

To confirm what he had said of this change, 

I.. He here tells them what had been con- 
cealed from or unknown to them till then— 
that all the saints would not die, but all 
would be changed. ‘Those that are alive at 
our Lord’s coming will be caught up into the 
clouds, without dying, 1 Thess. iv. 11. But 
it is plain from this passage that it will not 
be without changing from corruption to in- 
corruption. ' ‘The frame of their living bodies 
shall be thus altered, as well as those that are 
dead ; and this in a moment, in the twinkling 
of an eye, v. 52. What cannot almighty 
power effect? ‘That power that calls the dead 
into life can surely thus soon and suddenly 
change the living ; for changed they must be 
as well as the dead, because flesh and blood 
cannot inherit the kingdom of God. This is 
the mystery which the apostle shows the 
Corinthians : Behold, I show you a mystery ; 
or bring into open light a truth dark and un- 
known before. Note, There are many mys- 
teries shown to us in the gospel ; many truths 
that before were utterly unknown are there 
made known; many truths that were but 
dark and obscure before are there brought 
into open day, and plainly revealed ; and 
many things are in part revealed that will 
never be fully known, nor perhaps clearly 
understood. ‘The apostle here makes known 
a truth unknown before, which is that the 
saints living at our Lord’s second coming will 
not die, but be changed, that this change will 
be made in a moment, in the twinkling of an 
eye, and at the sound of the last trump ; for, as 
he tells us elsewhere, the Lord himself shall 
descend with a shout, with the voice of the 
archangel, and with the trump of God (1 Thess. 
iv. 16), so here, the trumpet must sound. It 
is the Joud sur:mons of all the living and all 


1 CORINTHIANS, . ee : 
51 Behold, I show you a mystery ; | the dead, to come and appear ; 


| 


of Christ. At this summon 
open, the dead saints shall rise 
and the living saints be changed 
incorruptible state, v. 52. det 
II. He assigns the reason of this chang 
(v. 53): For this corruptible must put on i 
corruption, and this mortal must put on in 
mortality. How otherwise could the man be 
a fit inhabitant of the incorruptible regions, — 
or be fitted to possess the eternal inheritance’ 
How can that which is corruptible and mortal 
enjoy what is incorruptible, permanent, and 
immortal? This corruptible body must be 
made incorruptible, this mortal body must be 
changed into immortal, that the man may be 
capable of enjoying the happiness designed — 
for him. Note, It is this corruptible that 
must put on incorruption; the demolished 
fabric that must be reared again. What is 
sown must be quickened. Saints will come 
in their own bodies(v. 38), not in other bodies. 
III. He lets us know what will follow 
upon this change of the living and dead in 
Christ: Then shall be brought to pass tau. 
saying, Death is swallowed up in victory ; or, 
He will swallow up death in victory, Isa. xxv. 5. 
For mortality shall be then swallowed up oj 
life (2 Cor. y. 4), and death perfectly sub- 
dued and conquered, and saints for ever de- 
livered from its power. Such a cong 
shall be obtained over it that it shall for ever 
disappear in those regions to which our Lord 
will bear his risen saints. And therefore 
will the saints hereupon sing their éxuwixov, 
their song of triumph. Then, when 
mortal shall have put on immortality, 
death be swalowed up, for ever swallowed 
ei¢ vicoc. Christ hinders it from swallow 
his saints when they die ; but, when 
rise again, death shall, as to them, be swal- 
lowed for ever. And upon this destruction 
of death willthey break out into a song 
triumph. i 
1. They will glory over death as a van- 
quished enemy, and insult this great.a 
terrible destroyer : “ O death! where is 
sting ? Where is now thy sting, thy pe 
to hurt? What mischief hast thou done 
We are dead ; but behold we live again 
shall die no more. Thou art vanquish 
disarmed, and-we are out of the reach of 
deadly dart. Where now is thy fatal 
tillery? Where are thy stores of death? 
We fear no further mischiefs from thee, 
heed thy weapons, but defy thy power, 2 
despise thy wrath. And, O grave! where 
thy victory ? Where now is thy vic 
What has become of it? Where are 
spoils and trophies of it? Once we were 
prisoners, but the prison-doors are 
open, the locks and bolts have been fo 
give way, our shackles are knocked off, 
we are for ever released. Captivity is 
captive. The imaginary Victor is conque 
and forced to resign his conquest and re 
his captives. Thy triumphs, grave, 


‘The bon ( are loosed, and 
e are at liberty, and are never more to be 
wart by death, nor imprisoned in the grave.” 
In a moment, the power of death, and the 
‘conquests and spoils of the grave, are gone; 
and, as to the saints, the very signs of them 
will not remain. Where are they? ‘Thus 

vill they raise themselves, when they become 
immortal, to the honour of their Saviour and 
he praise of divine grace: they shall glory 

er vanquished death. 
_ 2. The foundation for this triumph is here 
timated, (1.) Inthe account given whence 
death had its power to hurt: The sting of 
eath is sin. ‘This gives venom to his dart : 
this alone puts it into the power of death to 
and kill. Sin unpardoned, and nothing 
else, can keep any under his power. And 
the strength of sin is the law ; it is the divine 
threatening against the transgressors of the 
iw, the curse there denounced, that gives 
power to sin. Note, Sin is the parent of 
de By 


eath, and gives it all its hurtful power. 
one man sin entered into the world, and death 
sin, Rom. v.12. It is its cursed pro- 
ny and offspring. (2.) In the account 
ven of the victory saints obtain over it 

ugh Jesus Christ, v. 56. The sting of 
athis sin ; but Christ, by dying, has taken 
this sting. He has made atonement for 
he has obtained remission of it. It 
hiss therefore, but it cannot hurt. The 
ength of sin is the law ; but the curse of 
e law is removed by our Redeemer’s be- 
ning a curse for us. So that sin is de- 
ived of its strength and sting, through 
rist, that is, by his incarnation, suffering, 
death. Death may seize a believer, but 
pnot sting him, cannot hold him in his 
ver. There is a day coming when the 
ave shall open, the bands of death be loosed, 
dead saints revive, and become incor- 
ptible and immortal, and put out of the 
h of death for ever. And then will it 
y appear that, as to them, death will 
we lost its strength and sting ; and all by 
mediation of Christ, by his dying in their 
By dying, he conquered death, and 
ed the grave ; and, through faith in him, 
hevers become sharers in his conquests. 
ey often rejoice beforehand, in the hope 
f this victory ; and, when they arise glorious 
m the grave, they will boldly triumph over 
th Note, It is altogether owing to the 
ace of God in Christ that sin is pardoned 
d death disarmed. The law puts arms into 
hand of death, to destroy the sinner ; but 
don of sin takes away this power from the 
| law, and deprives death of its strength and 

Sting. Itis by the grace of God, through the 
redemption which is in Christ Jesus, that we 
are freely justified, Rom. iii.24. It is no 
mder, therefore, (3.) If this triumph of the 
tsover death should issue in thanksgiving 
d: Thanks be to God, who giveth us the 
' through Christ Jesus, our Lord, v. 57. 
ay to sanctify all our joy is to make it 


- . Seer ee ee 


XV. ‘The obligations of Christians. 
tributary tothe praiseofGod. ‘Then onlydowe © 
enjoy our blessings and honours in a holy man- 
ner when God has his revenue of glory out of 
it, and weare free to pay it tohim. And this 
really improves and exalts our satisfaction. 
We are conscious at once of having done our 
duty and enjoyed our pleasure. And what 
can be more joyous in itself than the saints’ 
triumph over death, when they shall rise again? 
And shall they not then rejoice in the Lord, 
and be glad in the God of their salvation? 
Shall not their souls magnify the Lord? 
When he shows such wonders to the dead, 
shall they not ariseand praise him? Ps. ixxxviii. 
10. Those who remain under the power of 
death can have no heart to praise ; but such 
conquests and triumphs will certainly tune 
the tongues of the saints to thankfulness and 
praise—praise for the victory (it is great and 
glorious in itself), and for the means whereby 
it is obtained (it is given of God through 
Christ Jesus), a victory obtained not by our 
power, but the power of God; not given 
because we are worthy, but because Christ is 
so, and has by dying obtained this conquest 
for us. Must not this circumstance endear 
the victory to us, and heighten our praise to 
God? Note, How many springs of joy te 
the saints and thanksgiving. to God are 
opened by the death and resurrection, the 
sufferings and conquests, of our Redeemer ! 
With what acclamations will saints rising 
from the dead applaud him! How will the 
heaven of heavens resound his »praises for 
ever! Thanks be to God will be the burden 
of their song ; and angels will join the chorus, 
and declare their consent with a loud Amen, 
Hallelujah. 

58 'Thererore, my beloved brethren, 


|be ye stedfast, unmoveable, always 


abounding in the work of the Lord, 
forasmuch as ye know that your 
labour is not in yain in the Lord. 
In this verse we have the improvement of 
the whole argument, in an exhortation, en- 
forced by a motive resulting plainly from it- 
J. An exhortation, and this threefold :—1. 
That they should be stedfast—idpato, firm, 
fixed in the faith of the gospel, that gospel 
which he had preached and they had received, 
namely, That Christ died for our sins, and 
arose again the third day, according to the 
scriptures (v. 3, 4), and fixed in the faith of the 
glorious resurrection of the dead, which, as 
he had shown, had so near and necessary a 
connection with the former. ‘‘ Do not let 
your belief of these truths be shaken or stag- 
gered. ‘They are most certain, and of the 
last importance.” Note, Christians should 
be stedfast believers of this great article of the 
resurrection of the dead. It is evidently 
founded on the death of Christ. Because he 
lives, his servants shall live also, John xiv. 19. 
And it is of the last importance; a disbeliet 
of a future life will open a way to all manner 
of licentiousness, and corrupt inen’s morals to 


i 
Be 
4 
h 


Be eee 


SO eA ep ae ore Ok eae eee Ra 


Contributions for the poor. 


the last degree. It will be easy and natural | forget. their labo 


to infer hence that we may live like beasts, 
and eat and drink, for to-morrow we die 2. 
He exhorts them to be immovable, namely, in 
their expectation of this great privilege of 
being raised incorruptible and immortal. 
Christians should not be moved away from 
this hope of the gospel (Col. i. 23), this glo- 
rious and blessed hope; they should not re- 
nounce nor resign their comfortable expecta- 
tions. They are not vain, but solid hopes, 
built upon sure foundations, the purchase and 
power of their risen Saviour, and the promise 
of God, to whom it is impossible to lie—hopes 
that shall be their most powerful supports 
under all the pressures of life, the most effec- 
tual antidotes against the fears of death, and 
the most quickening motives to diligence and 
perseverance in Christian duty. Should they 
part with these hopes? Should they suffer 
them to be shaken? Note, Christians should 
live in the fuost firm expectation of a blessed 
vesurrectior. ‘This hope should be an anchor 
to their souls, firm and sure, Heb. vi. 19. 3. 
He exhorts them to abound in the work of the 
Lord, and that always, in the Lord’s service, 
in obeying the Lord’s commands. They 
should be diligent and persevering herein, and 
going on towards perfection; they should be 
continually making advances in true piety, 
and ready and apt for every good work. ‘The 
most cheerful duty, the greatest diligence, the 
most constant perseverance, become those 
who have such glorious hopes. Can we too 
much abound in zeal and diigence in the 
Lord’s work, when we are assured of such 
abundant recompences ina future life? What 
vigour and resolution, what constancy and 
patience, should those hopes inspire! Note, 
Christians should not stint themselves as to 
their growth in holiness, but be always im- 
proving in sound religion, and abounding in 
the work of the Lord. 

Il. The motive resulting from the former 
discourse is that their labour shall not be in 
vainin the Lord ; nay, they know it shall not. 
‘They have the best grounds in the world to 
build upon: they have all the assurance that 
can rationally be expected: as surely as Christ 
1s risen, they shall rise; and Christ is as surely 
risen as the scriptures are true, and the word 
of God. Theapostles saw him after his death, 
testified this truth to the world in the face of 
a thousand deaths and dangers, and confirmed 
it by miraculous powers received from him. 
Is there any room to doubt a fact so well 
attested? Note, True Christians have un- 
doubted evidence that their labour will not 
be in vain in the Lord; not their most diligent 
services, nor their most painful sufferings ; 
they will not be in vain, not be vain and un- 
profitable. Note, The labour of Christians 
will not be lost labour ; they may lose for God, 
but they will lose nothing by him; nay, there 
is more implied than is expressed in this 
phrase: it means that they shall be abundantly 


rewarded Ue will never be found unjust to! suffer themselves to come behind an 


re 


he will do exceedin ‘ 
they can now ask or 
vices they do for him, nor the 
endure for him here, are worth 
pared with the joy hereafter to be 
them, Rom.viii. 18. Note, Those who 
God have good wages; they cannot dc 
much nor suffer too much for so goo 
Master. If they serve him now, they 
see him hereafter; if they suffer for hin 
earth, they shall reign with him in heaven 
they die for his sake, they shall rise | 
from the dead, be crowned with glory, hone 
and immortality, and inherit eternal life. 
CHAP XVI. 4 

In this chapter the apostle,4. Gives directions about some 
table collection to be made in this church, for the afflicted 
impoverished churches in Judea, ver. 1—4. IL. He talks of pa 
them a visit, ver. 5—9. Il, He recommends Timothy to 
and tells them Apollos intended to come to them, ver. If 
1V. He presses them to watehfulness, constaney, charity, a 
pay a due regard to all who belple and his fellow-lal 
in their work, ver. 13—I9. V. After salutations from 


and his own, he closes the epistle with a solemn adn 
them, and his good wishes for them, ver. 20, to the en 


aoa 
OW concerning the collect 

for the saints, as.I have giv 

order to the churches of Galatia, € 
so do ye. 2 Upon the first day 
the week let every one of you la 
him in store, as Ged hath prospe 
him, that there be no gatherings wh 
Icome. 3 And whenI come, wht 
soever ye shall approve by your 
ters, them will I send to bring y 
liberality unto Jerusalem. 4 Ané 
it be meet that I go also, they s 
go with me, . 


In this chapter Paul closes this long ep) 
with some particular matters of less mom 
but, as all was written by divine inspirai 
it is all profitable for our imstruction. 
begins with directing them about a charit 
collection on a particular occasion, t 
tresses and poverty of Christians in 
which at this time were extraordinary, pi 
through the general calamities of that ni 
and partly through the particular suffel 
to which they were exposed. Now oc 
ing this observe, 

1. How he introduces his direction. 
was not a peculiar service which he re 
of them; he had given similar orders 1 
churches of Galatia, v.1. He desi 
only to conform to the same rules 
had given to other churches on a si ail 
casion. He did not desire that others sh 
be eased and they burdened, 2 Cor. vii 
He also prudently mentions these orde 
his to the churches of Galatia, to-exci 
lation, and stir them up to be libera: 
ing to their circumstances, and the oc 
Those who exceeded most churches n 
ritual gifts, and, as it is probable, in’ 
wealth (see the argument), surely we 


their afflicted brethren. Note, 
goed examples of other Christians and 
es should excite in us a holy emulation. 
It is becoming a Christian not to bear to be 
outdone by a fellow-christian in any thing 
virtuous and praise-worthy, provided this 
_ consideration only makes him exert himself, 
not envy others; and the more advantages 
we have above others the more should we 
endeavour to exceed them. The church of 
orinth should not be outdone in this service 
love by the churches of Galatia, which do 
1t appear to have been enriched with equal 
itual gifts nor outward ability. 
Il. The direction itself, concerning which 
bserve, 
1. The manner in which the collection 
as to be made: Every one was to lay by in 
ore (v. 2), have a treasury, or fund, with 
self, for this purpose. The meaning is 
_ that he should lay by as he could spare from 
to time, and by this means make up a 
$ for this charitable purpose. Note, It is 
a good thing to lay up in store for good uses. 
Those who are rich in this world should be 
im good works, 1 Tim. vi. 17, 18. The 
st way to be so is to appropriate of their 
come, and have a treasury for this purpose, 
stock for the poor as well as for themselves. 
‘ this means they will be ready to every 
od work as the opportunity offers; and 
any who labour with their own hands for a 
lihood should so work that they may have 
to give to him that needeth, Eph. iv. 28. 
Indeed their. treasury for good works can 
er’ be very large (though, according to 
cumstances, it may considerably vary); 
the best way in the world for them to 
a treasury for this purpose is to lay by. 
time to time, as they can afford. Some 
the Greek fathers rightly observe here 
t this advice was given for the sake of 
poorer among them. They were to lay 
from week to week, and not bring in to 
€ common treasury, that by this means 
sir contributions might be easy to them- 
ves, and yet grow into a fund for the relief 
their brethren. ‘Every little,’ as the 
overb says, “ would make a mickle.” In- 
all our charity and benevolence should 
free and cheerful, and for that reason 
ould be made as easy to ourselves as may 
. And what more likely way to make us 
sy in this matter than thus to lay by? We 
cheerfully give when we know that we 
pare, and that we have been laying by 
re that we may. 
2. Here is the measure in which they are 
y by: As God hath prospered them; rt 
d@rat, as he has been prospered, namely, 
divine Providence, as God has been 


that to us which God is pleased to make 
2m. It is not the diligent hand that will 


CHAP. XVI 


Contributions for the poor, 


cess are from God and not from ourselves: 
and he is to be owned in all and honoured 
with all. It is his bounty and blessing to 
which we owe all we have; and whatever we 
have is to be used, and employed, and im- 
proved, for him. His right to ourselves and 
all that is ours is to be owned and yielded to 
him. And what argument more proper to 
excite us to charity to the people and children 
of God than to consider all we have as his 
gift, as coming from him? Note, When 
God blesses and prospers us, we should be 
ready to relieve and comfort his needy ser- 
vants; when his bounty flows forth upon us, 
we should not confine it to ourselves, but let 
it stream out to others. The good we re- 
ceive from him should stir us up to do good 
to others, to resemble him in our beneficence; 
and therefore the more good we receive from 
God the more we should do gcod to others. 
They were to lay by as God had blessed 
them, in that proportion. The more they 
had, through God’s blessing, gained by their 
business or labour, their traffic or work, the 


‘more they were to lay by. Note, God expects 


that our beneficence to others should hold 
some proportion to his bounty to us. All 
we have is from God; the more he gives 
(circumstances being considered), the more 
he enables us to give, and the more he ex- 
pects we should give, that we should give 
more than others who are less able, that we 
should give more than ourselves when we 
were less able. And, on the other hand, 
from him to whom God gives less he expects 
less, He is no tyrant nor cruel taskmaster, 
to exact brick without straw, or expect men 
shall do more good than he gives ability 
Note, Where there is a willing mind he ac- 
cepts according to what a man hath, and not 
according to what he hath not (2 Cor. viii. 12); 
but as he prospers and blesses us, and puts 
us In a capacity to do good, he expects we 
should. The greater ability he gives, the 
more enlarged should our hearts be, and the 
more open our hands; but, where the ability 
is less, the hands cannot be as open, however 
willing the mind and however large the heart ; 
nor does God expect it. 

3. Here is the time when this is to be 
done: The first day of the week, cara piav 
oabBdrwy (Luke xxiv. 1), the Lord’s day, the 
Christian holiday, when public assemblies 
were held and public worship was celebrated, 
and the Christian institutions and mysteries 
(as the ancients called them) were attended 
upon; then let every one lay by him. [It is 
a‘day of holy rest; and the more vacation 
the mind has from worldly cares and toils 
the more disposition has it to show mercy: 
and the other duties of the day should stir 
us up to the performance of this; works of 
charity should always accompany works of 
piety. True piety towards God will beget 
kind and friendly dispositions towards men. 


rich by itself, without the divine bless-| This commandment have we from him that he 
Proy. x. 4,22. Our prosperity and suc-| who loveth God love his brother also, 1 John 


te ae hs | eS TO tees 


Paul fees to visit Corinth. 


iv. 21. Works of mercy are the genuine 
fruits of true love to God, and therefore are 
a proper service on his own day. Note, 
God’s day is a proper season on which to lay 
up for charitable uses, or lay out in them, 
according as he has prospered us; it is pay- 
ing tribute for the blessings of the past week, 
and it is a proper way to procure his blessing 
on the work of our hands for the next. 

4. We have here the disposal of the col- 
lections thus made: the apostle would have 
every thing ready against he came, and there- 
fore gave direction as before: That there be 
no gatherings when I come, v. 2. But, when 
he came, as to the disposal of it, he would 
leave it much to themselves. The charity 
was theirs, and it was fit they should dispose 
of it in their own way, so it answered its 
end, and was applied to the right use. Paul 
no more pretended to lord it over the purses 
of his hearers than over their faith ; he would 
not meddle with their contributions without 
their consent. (1.) He tells them that they 
should give letters of credence, and send 
messengers of their own with their liberality, 
v. 3.. This would be a proper testimony of 
their respect and brotherly love to their dis- 
tressed brethren, to send their gift by mem- 
bers of their own body, trusty and tender- 
hearted, who would have compassion on their 
suffering brethren, and a Christian concern 
for them, and not defraud them. It would 
argue that they were very hearty in this ser- 
vice, when they should send some of their 
own body on so long and hazardous a journey 
or voyage, to convey their liberality. Note, 
We should not only charitably relieve our 
poor fellow-christians but do it in such a 
way as will best signify our compassion to 
them and care of them. (2.) He offers to go 
with their messengers, if they think proper, 
v. 4. His business, as an apostle, was not to 
serve tables, but to give himself to the word 
and prayer; yet he was never wanting to set 
on foot, or help forward, a work of charity, 
when an opportunity offered? He would go 
to Jerusalem, to carry the contributions of 
the church at Corinth to their suffering bre- 
thren, rather than they should go without 
them, or the charity of the Corinthians fail 
of a due effect. I was no hindrance to his 
preaching work, but a great furtherance to 
the success of it, to show such a tender and 
benign disposition of mind. Note, Ministers 
are doing their proper business when they 
are promoting or helping in works of charity. 
Paul stirs up the Corinthians to gather for} 2 
the relief of the churches in Judea, and he is 
ready to go with their messengers, to convey 
what is gathered ; and he is still in the w ay 
of his duty, in the business of his office. 

5 Now I willcome unto you, when 
1 shall pass through Macedonia: for 
1 do pass through Macedonia. 6 
And it may be that I will abide, yea, 


and winter with you, that ye may 


ees > 


1 CORINTHIANS. 


hae 
Te ee 


“aa 
—@ 


bring me on my jo 
ever a go. 7 For I willn 
now by the way; but I tru 
awhile with you, if the Lor 
8 But I will tarry at Ephesus 

Pentecost. 9 Fora great door z 
effectual is opened unto me, and th 
are many adversaries. i. 


In this passage the apostle notion 
explains his purpose of visiting them, 7 
cerning which, observe, 1. His et 
intended to pass out of Asia, where he n 
was (vide v. 8, 19) and to go through Mac 
donia into Achaia, where Corinth was, a 
to stay some time with them, and pe 
the winter, v. 5, 6. He had long laboured 
this church, and done much good a 
them, and had his heart set’ upon ¢ 
much more (if God saw fit), and there 
had it in his thoughts to see them, ania t 
with them. Note, The heart of a truly Chr 
tian minister must be much towards # 
people among whom he has long labour 
and with remarkable success. No wo 
that Paul was willing to see Corinth and : 
with them as long as the other duties o} } 
office would permit. Though some amo 
this people despised him, and made a fact 
against him, doubtless there were many 1 
loved him tenderly, and paid him all the | 
spect due to an apostle and their spirit 
father. And is it any wonder that he sh 
be willing to visit them, and stay with # 
And as to the rest, who now manifested 
disrespect, he might hope to reduce then 
better temper, and thereby rectify what | 
out of order in the church, by staying amc 
them for some time. It is plain that 
hoped for some good effect, because he s: 
he intended to stay, that they might brin 
on his journey whithersoever he went (0. 
not that they might accompany him a | 
way on the road, but expedite and fu mn 
him for his journey, help and encourage h 
to it, and provide him for it. He is te 
understood of being brought forward 7 
journey after a godly sort (as it is express 
3 John 6), so that nothing might be 1 
ing to him, as he himself speaks, Tit. 
His stay among them, he hoped, wot 
their factious humour, and reconcile th 
himself and their duty. Note, It —s 
reason for an apostle to make his 2 
place that he had a prospect of doin 

2. His excuse for not seeing them n v; 
cause it would be only by the te 
rapddp—in transitu—en passant : 
only be a transient visit. He would n 
them because he could not stay 
Such a visit would give neither 
them any satisfaction or advan aaa 
rather raise the appetite than ar 
ther heighten their desires of 1 oge 
than satisfy them. He loved them s 
that he longed for an opportunity t 


VOS 


‘ 
a 
4 
: 


‘Le ee 
i them, take up his abode among them 
some length of time. This would be 
more pleasing to himself, and, more service- 
le to them, than a cursory visit in his way ; 
and therefore he would not see them now, 
but another time, when he could tarry longer. 
. We have the limitation of this purpose: 
trust to tarry awhile with you, if the Lord 
permit, v. 7. Though the apostles wrote 
under inspiration, they did not know thereby 
how God would dispose of them. Paul 
_had a purpose of coming to Corinth, and 
staying there, and hoped to do good thereby. 
This was not a purpose proceeding from any 
_ extraordinary motion or impulse of the Spirit 
of God; it was not the effect of inspiration ; 
for had it been such he could not have spoken 
of it in this manner. A purpose formed thus 
him must have been the purpose of God, 
signified to him by his Spirit; and could he 
say he would come to Corinth upon this 
ew only, if God permit, that is, that he 
“would execute God’s own purpose concern- 
‘ing himself, with God’s permission? It is to 
be understood then of a common purpose, 
formed in his own spirit. And concerning 
all our purposes it is fit we should say, ‘‘ We 
a l execute them if the Lord permit.” Note, 
| our purposes must be made with submis- 
to the divine providence. We should 
If the Lord will, we shall live, and do this 
d that, James iv. 15. It is not in us to 
effect our own designs, without the divine 
we. It is by God’s power and permission, 
d under his direction, that we must do every 
ing. Heathens have concurred in acknow- 
dging this concern of Providence in all 
Our actions and concerns; surely we should 
readily own it, and frequently and seriously 
end to it. 4. We have his purpose ex- 
pressed of staying at Ephesus for the pre- 
tee He says he would stay there till pen- 
“tecost, v. 8. It is very probable that at, the 
time of writing this epistle he was in Ephe- 
Sus, from this passage, compared with v. 19, 
where he says, The churches of Asia salute 
you. A proper salutation from Ephesus, but 
hardly so proper had he been at Philippi, as 
e€ subscription to this epistle in our com- 
mon copies has it. “ The churches of Mace- 
Rs salute you” had been much more pro- 
Ba inserted in the close of a letter from 
} 


Philippi, than the other. But, 5. We have 
€ reason given for his staying at Ephesus 
w the present: Because a great door, and 
ffectual, was opened to him, and there were 

lany adversaries, v.9. A great door and 
effectual was opened to him; many were pre- 
pared to receive the gospel at Ephesus, and 
Goa gave him great success among them; 
had brought over many to Christ, and he 
had great hope of bringing over many more. 
For this reason he determined to stay awhile 
Ephesus. Note, Success, and a fair pros- 
ct of more, was a just reason to determine 
apostle to stay and labour in a particular 
ce. And there were many adversaries, 


The apostle recommends ‘Timothy. 


because a great door, and an effectual, was 
opened. Note, Great success in the work of 
the gospel commonly creates many enemies. 
The devil opposes those most, and makes 
them most trouble, who most heartily and 
successfully set themselves to destroy his . 
kingdom. ‘There were many adversaries ; 
and therefore the apostle determined to stay. 
Some think he alludes in this passage to the 
custom of the Roman Circus, and the doors 
of it, at which the charioteers were to enter, 
as their antagonists did at the opposite doors. 
‘True courage is whetted by opposition ; and 
it is no wonder that the Christian courage of 
the apostle should be animated by the zeal 
of his adversaries. ‘They were bent to ruin 
him, and prevent the effect of his ministry 
at Ephesus; and should he at this time de- 
sert his station, and disgrace his character 
and doctrine? No, the opposition of ad- 
versaries only animated his zeal. He was in 
nothing daunted by his adversaries; but the 
more they raged and opposed the more he 
exerted himself. Should such a man as he 
flee? Note, Adversaries and opposition do 
not break the spirits of faithful and success- 
ful ministers, but only enkindle their zeal, 
and inspire them with fresh courage. In- 
deed, to labour in vain is heartless and dis- 
couraging. This damps the spirits, and 
breaks the heart.. But success will give life 
and vigour to a minister, though enemies 
rage, and blaspheme, and persecute. It is 
not the opposition of enemies, but the hard- 
ness and obstinacy of his hearers, and the 
backslidings and revolt of professors, that 
damp a faithful minister, and break his heart. 

10 Now if Timotheus come, see 
that he may be with you without 
fear: for he worketh the work of the 
Lord, as I also do. 11 Let no man 
therefore despise him: but conduct 
him forth in peace, that he may come 
unto me: for I look for him with the: 
brethren. 12 As touching our bro- 
ther Apollos, I greatly desired him 
to come unto you with the brethren = 
but his will was not at all to come at 
this time; but he will come when he: 
shall have convenient time. 

In this passage, 

I. He recommends Timothy to them, m 
several particulars. As, 1. He bids them 
take care that he should be among them with- 
out fear, v. 10. Timothy was sent by the 
apostle to correct the abuses which had crept 
in among them ; and not only to direct, but 
to blame, and censure, and reprove, those 
who were culpable. They were all in fac. 
tions, and no doubt the mutual strife and 
hatred ran very high among them. ‘There 
Were some very rich, as it is probable; and 
many very proud, upon account both of their 
outward wealth and spiritual gifts. Proud 

20—VI. 


— Be ee Ee Ne 


Spires Sete SO 


= se “ee, Sak at oul =. See 
‘ 


General directions. 


spirits cannot easily bear reproot. It was 
reasonable therefore to think young Timothy 
might be roughly used; hence the apostle 
~varns them against using him ill. Not but 
that he was prepared for the worst; but, 
whatever his firmness and prudence might 
be, it was their duty to behave themselves 
well towards him, and not discourage and 
dishearten him in his Lord’s work. They 
should not fly out into resentment at his re- 
proof. Note, Christians should bear faithful 
reproofs from their ministers, and not terrify: 
and discourage them from: doing their duty. 
2. He warns them against despising him, 
v.11. He was but a young man, and alone, 
as CEcumenius observes. He had no one to 
back him, and his own youthful face and years 
commanded but littlereverence ; and: there- 
fore the great pretenders to wisdom among 
them might be-apt to entertain. contemptu- 
ous thoughts of him. .“ Now,” says the 
apostle, “ guard against this.”” Not that he 
distrusted Timothy ; he knew that Timothy 
would do nothing to bring contempt on his 
character, nothing to make his youth despi- 
cable. But pride was a reigning sin among 
the Corinthians, and sucha caution was: but 
too necessary. Note, Christians. should be 
very careful not to pour contempt on. any, 
but especially on ministers, the faithful mi- 
nisters-of Christ. These, whether young or 
old, are to be had' in high esteem-for their 
work’s sake. 3. He tells them they should 
give him all due encouragement, use him well 
while he was with them; and, as an evidence 
of this, they should send him away in friend- 
ship, and-well prepared for his journey. back 
again. to Paul. ‘This, as I have before ob- 
served, is the meaning of bringing-him, on 
his;journey in peace, v.11. Note, Faithful 
ministers are not only to be well receiyed by 
a people among whom they may for a season 
minister; but are to be sent away with due 
respect. 

II, He assigns. the, reasons why they 
should behaye thus towards ‘Timothy. 1. Be- 
cause he was employed in the same work as 
Paul, and acted in it by the same authority, 
v.10. He did not come, on Paul’s. errand 
among them, nor to do his werk, but the 
work of the Lord. Though he was not an 
apostle, he was. assistant to one, and was 
sent upon this very business by a divine 
commission. And therefore to vex his spirit 
vould be to grieve the Holy Spirit ; to de- 
spise him would 'be to despise him that sent 
him, not Paul, but Paul’s Lord’ and’ theirs. 
Note, Those who work the work of the Lord 
should be neither terrified nor-despised, but 
treated with all tenderness and respect. Such 
are all the faithful ministers of the word, 
though not all in the same rank and degree. 
Pastors and teachers, as well as apostles and 
evangelists, while they are doing their duty, 
are to be treated with honour and respect. 
2 Another reason is implied ; as they) were 


me? See 
yh hl 


1 CORINTHIANS. 
for aul’s sake, who 


to esteem him for his work’s sake, so also! 14 Let all youn things: be don y 


a af 3 i eat, dee 


rinth; not of his own erranc 
work the work of the Lord: Ge 
forth in peace, that he may come to me, fo 
look for him. with the. brethren (v. 11); 
with the brethren look for him (the. origin 
will bear either), éxdéyoua: yap abrov pp 
roy adekgav—* I am expecting his rete 
and his report concerning you; and sha 
judge by your: conduct: towards. him wh 
your regard and respect for me will be. Loo 
to it that you send him baek with no evil x 
port.” Paul might expect from the Cori 
thians, that a messenger from him, upon su 
an errand, should; be regarded, and well treat 
ed. His services and success among. n 
his authority with themas. anapostle, wou 
challenge this at: theirhands. They woul 
hardly dare to send back Timothy with ar 
port that would grieve or provoke the apo: 
T and the brethren expeet/his return, 
for the report-he is'to make; and therefo 
do not use him ill, but respect him, rega 
his message, and let, him return in peace.” 
III. He informs them. of! Apollos’s pi 
pose toseethem. 1. He himself had grea 
desired him to come to them, v. 12. Thou 
one party. among them had declared | 
Apollos against- Paul Gf that passage is to 
understood literally, vide ch. iv. 6), yet Pz 
did not hinder Apollos from-going to 
in his own-absence, nay, he. pressed hi 
go thither. He had no suspicions of / 
los, as if he would lessen Paul’s. interes 
respect among them, to the advancemer 
his own. Note, Faithful: ministers ar 
apt to entertain: jealousies of-each-other, | 
suspect of such selfish designs. Tru 
rity and brotherly love think. no-evi 
where should these reign, if not’ m1 
breasts of the ministers of Christ? 2. Ap 
los could not be prevailed on for the pres 
to come, but would’ at a more. con’ 
season. Perhaps their feuds and 
might render the present season’ ix 
He would not go to be set at the hi 
party and ‘countenance the- dividing < 
tentious humour. When: this had ‘subsi 
through Paul’s epistle to them and'Timotl 
ministry among them, he might 
visit would be more proper. Apo 
not vie with eack other, but const 
other’s comfort and usefulness: ‘a 
timates his’ great regard to. the churel 
Corinth, when they had used him ill) by 
treating Apollos to go to them ; and Ap 
shows his respect to Paul, and his co 
keep up his character and ‘authority, b 
clining the journey. till the Corintl 
in better temper. Note, It is very x 
the ministers of the gospel to have 
nifest a concern for each other's repute 
and usefulness. : 


13, Watch ye, stand fast in 
faith, quit. you, like, men, be 


tis the firstfruits of Achaia, and that 
they have addicted themselves to the 
istry of the saints,) 16 That ye 
bmit yourselves unto such, and to 
ery one'that ‘helpéth with ws, and 
aboureth. “17 I'am glad of the com- 

-of Stephanas and Fortunatus and 
‘Achaieus : for' that’ which was lacking 
your part they have’supplied. 18 
r they have refreshed ‘my spirit and 
rs: therefore acknowledge ye 
sm ‘that-are such. 


| 


| my 


i In this passage the apostle:gives, 
1. Some-general advices; as, 1. That they 
‘shouldwatech (v.13), be wakeful -and upon 


‘inthians ‘were ‘m manifest danger upon 
Ay accounts: their feuds ran ‘high, the 
arities among them were very great, 
‘were ‘decéivers ‘got ainong ‘them, who 
voured to corrupt’ their-faith im the 
st important articles, those without which 
‘practice'of virtue and yety could never 
sist. And surely in such dangerous cir- 
nstanves it was-their concern to watch. 
| Note, Ifa Christian would be secure, he must 
He on his guard; and the more his danger 
the @reater vigilance is needful for his -se- 
. 2 He advises them ‘to stund fast in 
Séith, to keep their ground, adhere to the 
elation ‘of God, ‘and not give it up for the 
6m ‘of the world, nor suffer it to be cor- 
y it—stand for the faith of the gos- 
bel, ‘and iweintam iteventodeath ; and stand 
in it, So’ as'toabide in the profession of it,'and 
“and yield “to its influence. Note, A 
ian’Should be fixed in the faith of ‘the 
pel, and never (desert nor renounce it. It 
y this faith alone that he'will be able to 
p his sround in an hour of temptation ; it 
s by faith that we stand (2 Gor. i. 24); itis 
this that ‘we ‘must overcome the world 
G@ John v. 4), both when it fawns and ‘when 
Wiis, When it tempts and when it terri- 
‘Wemmust stand theteforein the faith of 
ae if Wwe ‘would maintain our in- 
y 3. He'advises'them toact like men, 
nd bestrung: “Act the manly, firm,-and re- 
d part: behave strenuously, in opposi- 
to the bad'mén who would: divide and 
pt'you, those’ who would ‘split you into 
jons'dr seduce'you from the faith : be not 
‘teffified ‘nor inveigled by them; but ‘show 


er 


‘sound judement and firm resoh- 
‘Note, Christians ‘should be manly 
firm in all their’contests: with their séne- 
in defending their faith, and maintain- 
e VOL, IX, ; 


-gospel. 
- . A @hfistian 1s always in dow! hwomenablepaived cruelty, between Christian firm- 
, ahd therefore should ever be on the} ness -and feverish wrath ‘and transport. 
ch; but the «danger 1s »gréaterat ‘some | Christianity never appears \to "so «much ~ad- 
sand under some circumstances. ‘The | vantage aswhen the charity of Christians is 


“good 


4 ’ fe ara uh G ee fey a ieeoi nila sre tere s- 

Ae ee pa ; - CHAPS KVL Particular directions. 
larity. !5 1 beseech you, brethren, | ing their mtegrity. ‘hey should, in an es- 
e know the ‘house of Stephanas, that | Pecial manner, be so in those points of faith 


that lie ‘at the foundation of sound and.prac- — 
tical religion, such as were attacked am 

the Corinthians :'these must be maintainéd 
with solid judgment and ‘strong resolution 
‘4. He advises them to do every thing in cha. 
rity, v. 14. Our zeal-and-constancy must be 
consistént with eharity. When the apostle 
would have us play the man-for our faith or 
religion, /he-putsin ‘a caution against play, 
img the devil for it. We -may-defend our 
faith, but we'must, at the ‘same time, main- 
tain our innocence, \and not devour and de- 
stroy,:and think with ourselves that the wrath 
of man will work the ‘righteousness of God, 
James i.-24. Note, Christians should be 
‘eareful that charity not‘only reign in their 
hearts, but'shine out in their lives, may, m 
their ‘most manly defences of the faith of the 
There is:a:great' difference between 


most conspicuous, when they can bear with 
their mistaken brethren,and oppose the open 
enemies ‘of their holy faith in Jove, when 
evety thing is done in charity, when they 
behave towards one another, ‘and towards 
all men, ‘with ‘a ‘spirit of meekness -and 
will 

II. Some particular directions how’ they 
should behave towards some that had ‘been 
‘eminently serviceable to the cause of Christ 
‘among them. 

1. He*gives us their character (1.) The 
household of Stephanas is mentioned by him, 
and ‘their character is, that they were the 
first-fraits of Achaia, the first converts to 
Christianity in that region of Greece in which 
Cormth was. Note, It is an honourable 
character to'any man to ‘be'early a Christian, 
betimes m Christ. But they had moreover 
addicted themselves to the ministry of the 
saints, to serve the sats. They have dis- 


-poséd'und devoted themselves—tratay éavrovc, 


to’ Serve the saints, todo service to'the’saints. 


‘It is not’meant of the ministry of the word 


properly, ‘but of serving thém im ‘other re- 
spects, ‘supplymg their wants, helpiig ‘and 
‘assisting them upon ‘all occasions, beth in 
their temporal‘and ‘spiritual ‘eoncerns. The 
family ‘of Stephanas seéms to-have been a 
family of rank and importanice‘in those parts, 


‘and yet they willingly offered themselves to 


this service. Note, It isan honour to per- 
sons of the highest rank todevote themselves 
to the service of the saints. Ido not mean 
to change ranks, and become proper servants 
to the inferiors, but freely'and voltntarily to 
help them, and do gdod to them in all then 
concerns. (2.) He mentions Stephanas,:and 
Fortunatus, and Achaicus, as coming to him 
from the church of Corinth. The account he 
gives of them is that they supplied: the de- 
ficiencies of the church ‘towards him, and by 
& 


Mi A OSes 3) eee ae 


Commendations and salutations. 


so doing refreshed his spirit and theirs, v. 17, 
18. They gave hima more perfect account 
of the state of the church by word of mouth 
than he could acquire by their letter, and by 
that means much quieted his mind, and upon 
their return from him would quiet the minds 
of the Corinthians. Report had made their 
cause much worse than it was in fact, and 
their letters had not explained it sufficiently 
to give the apostle satisfaction; but he had 
been made more easy by converse with them. 
It was a very good office they did, by truly 
stating facts, and removing the ill opinion 


-Paul had received by common fame. ‘They 


came to him with a truly Christian intention, 
to set the apustle right, and give him as fa- 
vourable sentiments of the church as they 
could, as peace-makers. Note, It is a great 
refreshment to the spirit of a faithful minister 
ta hear better of a people by wise and good 
men of their own body than by common re- 
port, to find himself misinformed concerning 
them, that matters are not so bad as they had 
been represented. It is a grief to him to 
hear ill of those he loves; it gladdens his heart 
to hear the report thereof is false. And the 
greater value he has for those who give him 
this information, and the more he can depend 
upon their veracity, the preater is his joy. 

2. Upon this account of the men, he directs 
how they should behave towards them ; and, 
(1.) He would have them acknowledged 
(v. 11), that is, owned and respected. They 
deserve it for their good offices. Those who 
serve the saints, those who consult the honour 
and good esteem of the churches, and are 
concerned to wipe off reproaches from them, 
and take off from the ill opinion fame had 
propagated, are to be valued, and esteemed, 
and-loved. ‘Those who discover so good 
a spirit cannot easily be over-valued. (2.) 
He advises that they should submit themselves 
’9 such, and to all who helped with the apostles, 
and laboured, v. 16. This is not to be under- 
stood of subjection to proper superiors, but 
of a voluntary acknowledgment of their worth. 
They were persons to whom they owed _pe- 
culiar respect, and whom they should have 
in veneration. Note, It is a venerable cha- 
racter which those bear who serve the saints 
and labour hard to help the success of the 
gospel, who countenance and encourage the 
faithful ministers of Christ, and endeavour to 
promote their usefulness. Such should be 
had in honourable esteem. 

19 The churches of Asia salute 
you. Aquila and Priscilla salute you 
much in the Lord, with the church 
that is in their house. All the bre 
thren greet you. Greet ye one an- 


other with a holy kiss. 21 The 


. salutation of me Paul with mine own 


hand. 22 If any man love not the 
Lord Jesus Christ, let him be Ana- 
thema Maran-atha. 23 The grace of 


1 CORINTRIANS, oes 


SS eee 


ee 

our Lord Jesus Christ be vith 

|24 My love be with you all in C 
Jesus. Amen. peanhit 


wat # 


The apostle closes his epistle, — 

I. With salutations to the church a 
rinth, first from those of Asia, from FP 
and Aquila (whoseem to have been at t 
inhabitants of Ephesus, vid. Acts xvi 
with the church in their house (v. 19), and fre 
all the brethren (v. 20) at Ephesus, where, 
is highly probable at least, he then was. 
these saluted the church at Corinth, by Pai 
Note, Christianity does by no means desti 
civility and good manners. Paul could fil 
room in an epistle treating of very impor 
matters to send the- salutations of frien 
Religion should promote a courteous a 
obliging temper towards all. Those m 
represent and reproach it who would take a 
encouragement from it to be sour and 1 
rose. Some of these salute them much in 
Lord. Note, Chrstian salutations are 7 
empty compliments ; they carry in them m 
expressions of good-will, and are atten¢ 
with hearty recommendations to the diy 
grace and blessing. ‘Those who salute int 
Lord wish their brethren all good fromt 
Lord, and breathe out their good wishes 
fervent prayers. We read also of a chu 
in a private family, v.19. It is very prob: 
that the family itself is called the chure 
their house. Note, Every Christian fe 
should in some respects be a Christian chui 
In some cases (as, for instance, were | 
cast away on a foreign ‘shore, where there 
no other Christians), they should be a chu 
themselves, if large enough, and live in | 
use of all ordinances; but in common cz 
they should live under the direction of Chi 
tian rules, and daily offer up Christian ¥ 
ship. Wherever two or three are gathe 
together, and Christ is among them, thet 
achurch. To these salutations he subjo 
1. An advice, that they should greet 
other with a holy kiss (v. 20), or with 
good-will, a tacit reproof of their fe 
factions. When the churches of 
the Christian brethren so remote, dié 
heartily salute them in the Lord, ando 
and love them as brethren, and expresset 
much good-will to them, it would be a 
for them not to own and love one ano 
brethren. Note, The love of the bre 
should be a powerful incentive to m 
love. When the other churches of 
love us all, we are very cuipable if we 
love one another. 2. He subjoins his 
salutation : The salutation of me Paul t 
my own hand, v. 21. His amanuensis, 
reasonable to think, wrote the rest of 
epistle from his mouth, but at the close it 
was fit that himself should sign it, that they 


might know it to be genuine ; and therefore 
it is added (2 Thess. iii. 17), Which os my 
token in every epistle, the mark of its bemg 
genuine; so he wrote in every epistle wit 


as ‘ 
ane ve Thy 


of the brethren in respect to the Corinthians ; 
and therefore, after he has given their salu- 
tations, he adds his own. 
_ II. With a very solemn warning to them: 
‘any man love not the Lord Jesus Christ, let 
him be Anathema, Maran-atha, v. 22. We 
sometimes need words of threatening, that 
we may fear. Blessed is he, says the wise 
‘man, who feareth always. Holy fear is a 
very good friend both to holy faith and holy 
ing. And how much reason have all 
hristians to fear falling under-this doom! 
F any man love not the Lord Jesus Christ, let 
be Anathema, Maran-athu. Here ob- 
ve, 1. The person described, who is 
eto this doom: He that loveth not the 
d Jesus Christ. A peiwotc,as some think; 
e who blasphemes Christ disowns his doc- 
e, slights and contemns his institutions, 
through pride of human knowledge and 
ming, despises his revelations. It stands 
eas a warning to the Corinthians and a 
uke of their criminal behaviour. It is an 
nition to them not to be led away from 
plicity of the gospel, or those princi- 
f it which were the great motives to 
y of life, by pretenders to science, by 
e wisdom of the world, which would call 
religion folly, and its most important 
ines absurd and ridiculous. Those men 
spite at Christ ; and, if the Corinthians 
e ear to their seducing speeches, they 
e in danger of aposiatizing from him. 
st this he gives them here a very so- 
caution. ‘ Do not give into such con- 
if you would escape the severest ven- 
” Note, Professed Christians will, 
yntempt of Christ, and revolt from him, 
ng upon themselves the most dreadful de- 
ction. Some understand the words as 
y lie, in their plain and obvious meaning, 
oF such as are without holy and sincere 
on for the Lord Jesus Christ. Many 
0 have his name much in their mouths 
no true love to him in their hearts, will 
have him to rule over them (Luke xix. 
7), no, not though they have very towering 
es of being saved by him. And none 
him in truth who do not love his laws 
eep his commandments. Note, There 
many Christians in name who do not 
Christ Jesus the Lord in sincerity. But 
any thing be more criminal or provok- 
= What, not love the most glorious lover 
world! Him who loved us, and gave 
elf for us, who shed his blood for us, to 
y his love to us, and that after heinous 
ng and provocation! What had we a 
er of loving for, if we are unmoved with 


A But, 2. We have here the 
. of the person described: “ Let him be 


‘ ange ~ 2 de pies ih py eas ¢ 
ery see CHAP. XVI. 


Commendations and salutations. 


Anathema, Maran-atha, lie under the heaviest 
and most dreadful curse. Let him be sepa- 
rated from the people of God, from the favour 
of God, and delivered up to his final, irrevo- 
cable, and inexorable vengeance.”’ Maran- 
atha is a Syriac phrase, and signifies The 
Lord cometh. That very Lord whom they 
do not love, to whom they are inwardly and 
really disaffected whatever outward profes- 
sion they make, is coming to execute judg- 
ment. And to be exposed to his wrath, to 
be divided to his left hand, to be condemned 
by him, how dreadful! If he will destroy, 
who can save? Those who fall under his 
condemning sentence must perish, and that 
for ever. Note, Those who love not the 
Lord Jesus Christ must perish without re- 
medy. The wrath of God abides on every one 
who believes not on the Son, John iii. 36. And 
true faith in Christ will evermore be produc- 
tive of sincere love to him. Those who love 
him not cannot be believers in him. 

III. With his good wishes for them and 
expressions of good-will to them. 1. With 
his good wishes: The grace of our Lord Jesus 
Christ be with you, v. 23. As much as if he 
had said, “ Though I warn you against fall- 
ing under his displeasure, I heartily wish you 
an interest in his dearest love and his eter- 
nal favour.” The grace of our Lord Jesus 
Christ comprehends in it all that is good, for 
time or eternity. To wish our friends may 
have this grace with them is wishing them 
the utmost good. And this we should wish 
all our friends and brethren in Christ. We 
can wish them nothing more, and we should 
wish them nothing less. We should heartily 
pray that they may value, and seek, and ob- 
tain, and secure, the grace and good-will of 
their Lord and Judge. Note, The most 
solemn warnings are the result of the ten- 
derest affection and the greatest good-will. 
We may tell our brethren and friends with 
great plainness and pathos that, if they love 
not the Lord Jesus Christ, they must perish, 
while we heartily wish the grace of Christ 
may be with them. Nay, we may give them 
this warning that they may prize and lay 
hold’ of this grace. Note also, How much 
true Christianity enlarges our hearts; it 
makes us wish those whom we love the 
blessings of both worlds; for this is im- 
plied. in wishing the grace of Christ to be 
with them. And therefore it is no wonder 
that the apostle should close all, 2. With the - 
declaration of his love to them in Christ 
Jesus: My love be with you all, in Christ 
Jésus, Amen, v. 24. He had dealt very 
plainly with them in this epistle, and told 
them of their faults with just severity; but, 
to show that he was not transported with 
passion, he parts with them in love, makes 
solemn profession of his love to them, nay, 
to them all in Christ Jesus, that is, for 
Christ’s sake. He tells them that his heart 
was with them, that he truly loved them; 
but lest this, after all, should be deemed flat- 


er .« oe A TL er Tae ae hee ‘ “i a 
. . 


a 


Grateful acknowledgments. 2 CORINTHIANS. 

tery and insinuation, he adds that his affec- 
tion was the result of his religion, and would 
be guided by the rules of it. His heart 
would be with them, and he would bearthem 
dear affection as long as their hearts were 
with Christ, and ‘they bore true. affection.to 
his cause and interest. Note, We should be 
cordial lovers of all who are in Christ, and 


One ae 


those must have our 
are dear to Christ, and lover 
our love be with all those wha 
Jesus! Amen, tats 


EXPOSITION, © bom 
WITH PRACTICAL OBSERVATIONS, 


* 
vii 


. 


\OF THE SPCOND ‘EPISTLE! OF'ST.\PAUL'?TO THE 


CORINTHIANS. 


Is his. former epistle-the apostle had signified his-intentions of ‘comine-to:Coriith, ‘ashe « 
though Macedonia (ch. xvi:'5), but, being providentially hindered for.some'time, he writes 
‘second epistle to them dbout a year after the former; and there seem to be these ‘two 
occasions :—1. ‘The case of the incestuous person, who lay under censure, required ‘ths 
all speed ‘he should be restored and received again into communion. “This therefore 
directions about (ch. ii.), and afterwards (ch. vii.) he declares the satisfaction he had 
intelligence he received of their good behaviour im that ‘affair. 2. There was a ¢é¢ 
now making forthe poor saints at Jerusalem, in which he exhorts the Cormthians to 
vh, viii. ix. 

Thereare divers other things very observable in this epistle; for example, I. ‘The*account’ 
apostle gives of his labours ‘and success in preaching the gospel im»several places,-h.ii. 
The comparison he:makes between the Old and New-Testament dispensation, ch. ui. DET. 
manifold sufferings that he and his fellow-labourers met with, and the motives and-encou 
ments for their diligence and patience, ch. iv. v. IV. The caution he gives the Corintl 
against mingling with unbelievers, ch. vi. V. The way and manner inswhich he justifies 
self and his apostleship from the opprobrious insinuations and accusations of false teach 
who endeavoured to ruin his reputation at Corinth, ch. x.—xii., and throughout the : 
epistle. ‘és 


ft 


- 
1 


CHAP. I. 


After the jutrotinction (ver. 1, 2)/the apostle begins’ with the nar- 
rative of his troubles and God’s goodness, which he had met 
with in Asia, by way) of ‘thanksgiving to God (ver. 8—6), and for 
the edification of the Corinthians, ver. 7—ll1. Then he attests 
his and his fellow-labonrers’ integrity (ver. 12—I4), and after- 
wards -vindicates himself frum) ‘the imputation of ‘levity and 
inconstaucy, ver. 15—24. 


EPAUL, an apostle of Jesus Christ 
_& by the will of God, and Timoth 
vur brother, unto the church of God 
which is at Corinth, with all the saints 
which “are ‘in all Achaia: 2° Grace 
be to you and peace from God our 
Father, and fxem.the Lord Jesus 
Christ. 
This\is the introduction ‘to'this’épistle, in 
which we have, 
I. The gpscription ; and therein, ‘1. "The 
person from whom it was sent, namély, Paul, 


Y | ance, but that out of the mouth of 


who calls himself “an ‘apostle of 
by the will of God. "The ‘apos 
was ordained ‘by Jesus Christ, lit 

the-will of God; and’ Paul ‘was ‘called 1 
by Jesus Christ, according to the will f | 
He joins ‘Timotheus with himself in wil 


this epistle ; not because he needed |his'@ 


igre 
oS Np 1 


nesses the ‘word might be establis 
his dignifying Timothy with the title 
brother (either in the common faith, ori 

work of the ministry)shows the ‘humilit 
this'great apostle, and ‘his desire’ t yt 
mend Timothy (though he was then ayo 
— the esteem of the Oori thians, 
give hima ' reputation ‘among the hut 

2. The’ persons to’whom this J 
namely, the church of ‘God ‘at Cor 
not only to them, but also to all 


i 1 


a eee . + eo 
CHAP. L _ Paul's sufferings and consolations. 


haia, ' to all the Christians who tially, andall mercies are from God originally. 
ii re ts 2 a about. Note, In| merey is his genuine offspring and. his.de- 
rist Jesus no distinction is made between | light. He-delighteth in mercy, Mic. vii. 18. 
ie inbebitants of city and country; all|3. The Godofallcomfort ; from him proceed~ 
haia. stands upon a level in his account. eth the ComrorTEerR, John xy. 26. He 
I. The salutation orapostolical benediction, giveth the earnestof the Spirit in our hearts, 
sh is the same asin his former epistle; and|v. 22. All our comforts come from God, and 

im the apostle desires the two great and | our sweetest comforts are in him. | 
prehensive blessings, grace and peace,| II. The reasons of the apostle’s thanks- 
se Corinthians. These two benefits | givings, which are these :-— 
] y joined together, because there is no 1. The benefits that he himself and: his 
_and lasting peace without true grace; | companions had received from God ; for God 
pete of ere from God our Father, | had comforted them in all their tribulations, 
fromthe Lord Jesus Christ, who is the v. 4. In the world*they had trouble, but in 
r and dispenser of those benefits. to Christ they had peaee. The: apostles: met 
n, and is prayed to as God. ba pee aed a they fan» com- 
ort-in them all: their sufferings (w are 
3 Blessed be, God, even the Father | called the sufferings: of Christ (vc: 5) beeause 
ic Lord. Jesus.Chnist, the Father) Christ sympathized with his members.when 
mercies. and the. God wae all, com- suffering for his sake) did: abound, but their 
4 Who, comforteth, us. in. all} consolation by Christ did abound also. Note, 
p tribulation, that, we may be. able (1.) Then are we qualified to receive the com- 
ge > fort of God’s mereies when we set ourselves 
them, which are. im. any te give him the glory of them: (2.) Then 
ble-by:the- comfort wherewith we} we speak best of God and his goodness when 
selves are comforted. of God, 5) we speak from our own experience, and, in 
dor asthe sufferings of Christ,abound far oun others, tell God also what he-has done 

: 2 ‘ = our souls. 

8 so.our consolation also abound- - The advantage which others- might re- 


p Chmiats. 6, And, whether. we | ceive; for God intended that they skould be 
ed 2é:is for your conselation:| able to comfort cone Sere (v. 4), by 
SD edeation:; whieh is. effectual. in,| communicating to them their experiences of 
= enduring of the same, sufferings Hs air camer Sak aceny 5 ete aa 

erings of good men have a tendency to this 
h we-also suffer: or whether we good end (v-. 6) when = are endued with 
somforted, it is for. your consela-| faith and patience. Note, (1.) What favours 
anc be ten Edi God bestows on us are intended not only to 


r the. foregoing, preface, the apostle make us cheerful ourselves, but also that we 


may be useful to others. (2.) If we do imi 
a: seeaberireeo® Sark REpROeae tate the faith and patience of geod men im their 


afflictions, we may hope to partake-of their 
3, which, he. speaks, of by. way <7 2 See ae : 
consolations here and: their-salvation here- 
s to God, and to,adyance the after: 


7 3—6) ; and.it is fitthatinall | “~~ : 
ee meee ys on ig hiss dlerife d.|_ 7 And our hope of you is stedfast, 
knowing, that as. ye are. partakers of 
the objectof the aposile’s thanksgiving, | the-sufferings, so shail, ye, be: also. of 
acoffersup blessing and praise.name-|the consolation. § For we would 
iicaerdiGod, whi.oaly, is to be praised, hireiiive h; : 
pm he describes; by. several glorious, and Sie agg Deen Pg A eo of 
titles, 1. The God.and.Father of our | Our trouble which came to us in Asia, 
Jesus Christ: 6 6 Oc6gxai ZarH}p. Tod Kugiow | that. we were pressed. out of measure, 
- > inet Xpisrov. God is, the Father of | above strength, insomuch: that we 
. athe > car Sepcraineas despaired even of life: 9 Bat we 
mom .of; the: virgin, and, of Chiat as | had the sentence of death in our- 
lod-man, and. our Redeemer, by. covenant- selves, that we should. not. trust in 
lation, and in ieee Dom Mediator | ourselves, but.im Ged. which raiseth 


ten our Father, John) xx.17~. In| thé dead: 10°Who delivered us oe 
The. God. of Abraham, aud of Isaac, and |S° Steat a death, and doth deliver: 

b, to. denote.God’s covenant-relation whom we trust that he will yet deliver 
wand theinseed; andinthe New Testa-|us; 11 Yevalso helping together by 
ae _ rtd ather Hi our | prayer for us, thatforthe gift bestowed 
lia Mediatorcandi hisnsp Nora seed, | Upon us by the means’ of many per- 
i. 16. 2:The Father of mercies. There isa | S00 thanks may be given by many 
dinde of tender mercies in God essen-! on our behaif. 


tet 


oe i" ee “ Lian J ae 


Paul's stnecrity and affliction. 


encouragement and edification of the Corin- 
thians; and tells them (v. 7) of his persua- 
sion or stedfast hope that they should receive 
benefit by the troubles he and his companions 
in labour and travel had met with, that their 
faith should not be weakened, but their con- 
solations increased. In order to this he tells 
them, 1. What their sufferings had been 
(v. 8): Wewould not have you ignorant of our 
trouble. It was convenient for the churches 
to know what were the sufferings of their 
ministers. It is not certain what particular 
troubles in Asia are here referred to; whether 
the tumult raised by Demetrius at Ephesus, 
mentioned Acts xix., or the fight with beasts 
at Ephesus, mentioned in the former epistle 
(ch. xv.), or some other trouble; for the 
apostle was in deaths often. This however 
is evident, that they were great tribulations. 
‘They were pushed out of measure, to a very 
extraordinary degree, above the common 
strength of men, or of ordinary Christians, 
to bear up under them, insomuch that they 
despaired even of life (v. 8), and thought they 
should have been killed, or have fainted away 
and expired. 2. What they did in their 
distress: They trusted in God. And they 
were brought to this extremity in order that 
they should not trust in themselves but in God, 
v. 9. Note, God often brings his people into 
great straits, that they may apprehend their 
own insufficiency to help themselves, and 
may be induced to place their trust and hope 
in hisall-sufficiency. Our extremity is God’s 
opportunity. In the mount will the Lord be 
seen; and we may safely trust in God, who 
raiseth the dead,v.9.  God’s raising the dead 
is a proof of his almighty power. He that 
can do this can do any thing, can do all 
things, and is worthy to be trusted in at all 
times. Abraham’s faith fastened upon this 
instance of the divine power: He believed 
God who quickeneth the dead, Rom. iv. 17. 
If we should be brought so low as to despair 
even of life, yet we may then trust in God, 
who can bring back not only from the gates, 
but from the jaws, of death. 3. What the 
deliverance was that they had obtained; and 
this was seasonable and continued. Their 
hope and trust were not in vain, nor shall any 
who trust in him beashamed. God had de- 
iivered them, and did still deliver them, v. 10. 
Having obtained help of God, they continued 
éo that day, Acts xxvi. 22. 4. What use 
they made of this deliverance: We trust that 
he will yet deliver us (v. 10), that God will 
deliver to the end, and preserve to his heavenly 
kingdom. Note, Past experiences are great 
encouragements to faith and hope, and they 
lay great obligations to trust in God for time 
to come. We reproach our experiences if 
we distrust God in future’ straits, who hath 
delivered as informer troubles. David, even 
when a young man, and when he had but a 
small stock of experiences, argued after the 


manner of the apostle here, 1 Sam. xvii. 37. | 


2 CORINTHIANS. Ss 
In these verses the apostle speaks for the | 5. What was desired of 


wi ®t 
2 


~ ot 


* 2 ae 


this account: That they 
by prayer for them (v. 11), 
agreeing and joining together in pr 
their behalf. Note, Our trusting 
must not supersede the use of any pro 
and appointed means; and prayer is on 
those means. We should pray for oursel 
and for one another. The apostle had h 
self a great interest in the throne of gre 
yet he desires the help of others’ praye 
If we thus help one another by our praye 
we may hope for an occasion of giving tha 


by many for answer of prayer. And it iso 
duty not only to helpers another with pray, 
but in praise and thanksgiving, and ther 
to make suitable returns for benefits receiv 
12 For our rejoicing is this, 
testimony of our conscience, t 
simplicity and godly sincerity, 
with fleshly wisdom, but by the gr 
of God, we have had our conversati 
in the world, and more abundantly 
you-ward. 13 For we write no 
other things unto you, than what 
read or acknowledge; and I trust 
shall acknowledge even to the e1 
14 As also ye have acknowledged 


in part, that we are your rejoici 
even as ye also are our’s in the ¢ 
of the Lord Jesus. q P 
The apostle in these verses attests t 
integrity by the sincerity of their conve 
tion. This he does not in a way of boast 
and vain-glory, but as one good reason 
desiring the help of prayer, as well as 
more comfortably trusting in God (Heb. 
18), and for the necessary vindicatiol 
himself from the aspersions of some per 
at Corinth, who reproached his pe 
questioned his apostleship. Here, _ 
I. He appeals to the testimony of | 
science with rejoicing (v. 12), in whieh 
serve, 1. The witness appealed to, nam 
conscience, which is instead of a thous 
witnesses. This is God’s deputy in thes 
and the voice of conscience is the voit 
God. They rejoiced in the testimony of 
science, when their enemies reproached th 
and were enraged against them. Note, 
testimony of conscience for us, if tha 
right and.upon good grounds, will be mi 
of rejoicing at all times and in all condit 
2. The testimony this witness gaye. — 
here take notice, Conscience witnessed 
Concerning their conversation, their c 
course and tenour of life: by that we | 
judge of ourselves, and not by this or ’ 
single act. (2.) Concerning the natur 
manner of their conversation ; that it wa 
simplicity and godly sincerity. This b 
apostle was a true Israelite, a man of | 
dealing ; you might know where to have! 
He was not a man who seemed to 


4 


ries s 


gy anc was another, but a man of sincerity. 
‘Concerning the principle they acted from 
all their conversation, both in the world 
nd towards tnese Corinthians; and that was 
ot fleshly wisdom, nor carnal politics and 
worldly views, but it was the grace of God, 
a vital gracious principle in their hearts, that 
cometh from God, and tendeth to God. Then 
will our conversation be well ordered when 
e live and act under the influence and com- 

d of such a gracious principle in the 


IL. He appeals to the knowledge of the 
orinthians with hope and confidence, v. 13, 
4. Their conversation did in part fall under 
he observation of the Corinthians ; and these 
new how they behaved themselves, how holily, 
justly, and unblamably ; they never found 
ny thing in them unbecoming an honest 
n, This they had acknowledged in part 
ady, and he doubted not but they would 
do so to the end, that is, that they would 
er have any good reason to think or say 
erwise of him, but that he was an honest 
lan. And so there would be mutual rejoicing 
!one another. We are your rejoicing, even 
¢ you also are ours in the day of the Lord 
Note, It is happy when ministers 
nd people do rejoice in each other here ; 
nd this joy will be complete in that day 
shen the great Shepherd of the sheep shall 

pear. 

15 And in this confidence I was 
minded to come unto you before, that 
fe might have a second benefit; 16 
d to pass by you into Macedonia, 
d to come again out of Macedonia 
mto you, and of you to be brought 
my way toward Judea. 17 When 
I therefore was thus minded, did I 
lightness? or the things that I 
pose, do I purpose according to 
the flesh, that with me there may be 
a yea, and nay nay? 18 But as 
is true, our word toward you 

-not yea and nay. 19 For the 
nm of God, Jesus Christ, who was 
hed among you by us, even by 
nd Silvanus and Timotheus, was 
yea and nay, but in him was yea. 
For all the promises of God in 
m are yea, and in him Amen, unto 
glory of God by us. 2! Now he 
ich stablisheth us with you in 
ist, and hath anointed us, is God; 
Who hath also sealed us, and 
en the earnest of the Spirit in our 
ts. 23 Moreover I call God for 
cord upon my soul, that to spare 
‘Tcame not as yet unto Corinth. 


Paul’s sincerity and affection. 

24 Not for that we have dominion 
over your faith, but are helpers of 
your joy: for by faith ye stand.. 

The apostle here vindicates himself from 
the imputation of levity and inconstancy, in 
that he did not hold his purpose of coming 
to them at Corinth. His adversaries there 
sought all occasions to blemish his character, 
and reflect upon his conduct ; and, it seemed, 
they took hold of this handle to reproach his 
person and discredit his ministry. Now, for 
his justification, 

I. He avers the sincerity of his intention 
(v. 15—17), and he does this in confidence of 
their good opinion of him, and that they 
would believe him, when he assured them 
he was minded, or did really intend, to come 
to them, and that with the design, not that 
he might receive, but that they might receive 
a second benefit, that is, a further advantage 
by his ministry. He tells them that he had 
not herein used lightness (v. 17), that, as he 
aimed not at any secular advantage to himself 
(for his purpose was not according to the 
flesh, that is, with carnal views and aims), so 
it was not a rash and inconsiderate resolution 
that he had taken up, for he had laid his 
measures thus of passing by them to Mace- 
donia, and coming again to them from Mace- 
donia in his way to Judea (v. 16), and there- 
fore they might conclude that it was for 
some weighty reasons that he had altered his 
purpose; and that with him there was not 
yea yea, and nay nay, v.17. He was not 
to be accused of levity and inconstancy, nor 
a contradiction between his words and inten- 
tions. Note, Good men should be careful 
to preserve the reputation of sincerity and 
constancy; they should not resolve but upon 
mature deliberation, and they will not change 
their resolves but for weighty reasons. 

II. He would not have the Corinthians to 
infer that his gospel was false or uncertain, 
nor that it was contradictory in itself, nor unto 
truth, v. 18, 19. _ For if it had been so, that 
he had been fickle in his purposes, or even 
false in the promises he made of coming to 
them (which he was not justly to be accused 
of, and so some understand this expression 
(v. 18), Our word towards you was not yea and 
nay), yet it would not follow that the gospel 
preached not only by him, but also by others 
in full agreement with him, was either false 
or doubtful. For God is true, and the Son 
of God, Jesus Christ, is true. The true God, 
and eternal life. Jesus Christ, whom the 
apostle preached; is not yea and nay, but in 
him was yea (v. 19), nothing but infallible 
truth. And the promises of God in Christ 
are not yea and nay, but yea and amen, v. 
20. There is an inviolable constancy and 
unquestionable sincerity and certainty in all 
the parts of the gospel of Christ. if in the 
promises that the ministers of the gospel] 
make as common men, and about their own 
affairs, they see cause sometimes to vary from 


Pauleapresses ‘his affection. 
them, yet the promises of the gospel cove- 
nant, which they preach, stand firm and 
inviolable. Bad men are false; good men 
are fickle; but God ts true, neither fickle nor 
false. The apostle, having mentioned the 
stability .of the divine promises, makes a 
digression to illustrate this great and sweet 
truth, thatvall' the promises of God are yea 
andamen. For, 1. They are the promises 
of the God of truth (v. 20), of him that can- 
not lie, whose truth as wellas mercy enduréth 
for ever. 2. They are made in Christ Jesus 
(v. 20), the Amen, the true and faithful 
witness ; ‘he hath purchased and ratified the 
covenant of promises, and is the surety of 
the covenant, Heb. vil. 22. 3. ‘They are 
confirmed by the ‘Holy Spirit. He does 
establish Christians‘in the faith of the: gos- 
pel; he has anointed them»with his isanctify- 
ing grace, which imscripture is often com- 
pared ‘to oi; he has»sealed them, ‘for their 
security-and confirmation; and he is given 
as an earnest in their hearts, v.21, 22. “An 
earnest»secures ‘the promise, and is part of 
the payment. Theillumination of the Spirit 
is an earnest of everlasting light; the quiek- 
ening of the Spirit is anearnest of everlasting 
life; and the comforts of the Spirit are an 
earnest ofeverlasting joy. Note, Theveracity 
of God, ‘the mediation of Christ, ‘and the 
operation of the Spirit, are all engaged: that 
the»promises ‘shall be *sure'to all the seed, 
and the accomplishment of them shall be to 
the gloryof God (v.20), for the:glory \of his 
rich'and “sovereign grace,/and never-failing 
truthcand: faithfulness. 

III. The apostle gives a good reason ‘why 
he did not come'to Corinth, as was expected, 
v. 23. It was that he might ‘spare ‘them. 
They ‘ought ‘therefore ‘to'own his ‘kindness 
and tenderness. ‘He knew there were’ things 
amiss «among them, and ‘such as*deserved 
censure, ‘but was desirous to «show tender- 
ness. “He:assures them that this is the ‘true 
reason, after this very’solemn-manner : I call 
God for»a record upon ‘my soul—a way of 
speaking’ not justifiable: where’ used instrivial 
matters; but this*was very justifiable in ‘the 
spostle, for hisinecessary vindication, and for 
the credit and ‘usefulness ‘of his ministry, 
which was «struck ‘at ‘by his opposers. He 
adds, to prevent !imistakes, ‘that he didnot 
prétend to ‘have rany dominion: over ‘their 
faith, v.:24. Christ only isthe: Lord of our 
faith; he is the author and finisher ‘of our 
faith, Heb. ‘xii. 2. ‘He+reveals to us what 
we must believe. ‘Paul, and Apollosjand'the 
rest of ‘the ‘apostles, were ‘but «ministers by 
whom they believed (1 Cor. iii. 5), and *so'the 
helpers of their joy, even ‘the joy of ‘faith. 


For'by faith we-stand firmly, and /live safely 


andcomfortably. Our strength :and ability 
are owing to faith, and our comfort «and ‘joy 
must flow from faith. 

‘CHAP. ‘II. 


ym thie chapter the apostle ;proceeds in the account of the feasons 
why he did not come to Corinth, ver. 1—4. "Then he writes 
concetuing the izitestuous! person who Jay* udder censure ; /and 


joice; and that he had written “to 


vn ge A ee 


1 CORINTHIANS. 


pea 
t 


gives direction for restoring him, toget 
‘their so duing (ver. yee val 
ioe and success.in 


that I pt not. iy 
you in heaviness. 2 For if I mi 
you sorry, who is he then that 
me glad, but the same ‘which ‘is ‘m 
sorry by me? 3 And T ‘wrote 
same unto you, lest, when I.can 
should have sorrow from them 
whom I ought ‘to rejoice ; hha vi 
confidence in “you all, that my j 
the joy of you all. 4 For out. 
much affiiction.and anguish .of h 
I wrote ‘unto ‘you with many t 
not that “ye ‘should ‘be grieved, | 
that ye might know the love whie¢ 
have more ‘abundantly unto- you. 

In these verses, 1. The apostle proe 

invgiving an account of the reason why 
did not come to Corinth, as | was expect 
namely, because hewas unwilling ‘to. 
them, or \be:grieved "by them, v-/1, a9 
had determined not to\come ‘to them in» 
ness, which yet hewould have bree hi 
come ‘and found ‘scandal : among 
duly ‘animadverted upon : * this “we 
been cause of grief both to him and 4 
for their sorrow or joy at meeti 
have been ‘mutual. df he ‘had! 
sorry, ‘that would thave'been «a sorre 
himself, for there would have -been-n 
have'made him, glad. But his. 
have a cheerful meeting with them, a 
to have it embittered ° any unhapy 
sion of disagreeing. °2. He’tellls the 
to the same intent thatvhe wrote -his > : 
epistle, v..3,4. (1.) That he might it 
sorrow from those of whom he oug 


confidence of their'domg what'was" 
in order ‘to ‘their’ benefit 'and his con 
The particular thing referred -to, as apj 
by the following’ verses, was the. he had 
incestuous person about whom he 
ten in =e first ' Riser v. ‘Nor was’ 
apostle disappointe pine 
concer tia that he did ;sot desig 
grieve them, but to testify his love 
and that he wrote to them with aoa 
and affliction in his own heart, and Wit 
affection to them. "Hehadwritten with 
that they might knowrhistebandent | 
Note, [1.] Even in (reproofs,, 2 
and acts of discipline, faithful mir ( 
their love. [2.] ‘Needful pei d 
exercise of church-discipline’ pede ee 
ers, are a eriéf ‘to’ tendersspirite 
and are administered with regret. | 
5 But if any-have NnuppH 
hath not grieved me but in p 


I may not overcharge yo 


ment; which was inflicted of many. 7 
So that contrariwise ye ought rather 
ta-forgive him; and comfort him, lest; 
perhaps such a.one should be swal- 
lowed up with overmuch sorrow. § 
Wherefore I beseech you that ye 
would confirm your love toward him. 
ie terthige ad lon. did L write, 
that I might know the: proof of’ vou, 
‘whether ye be obedient in all things. 
10 To whom ye forgive any thing, I 


forgive also: for if. I forgave any 
to whom: I forgave z¢, for your 
: forgave Tit in the person of 
Christ ; 11 Lest Satan shguld get 
an advantage of us: for we are not 
a of: his devices. 
_ Inthese-versesthe apostle treais.concerning 
ineestnous: person who-had been excom- 
ated, which seems to be-one principal 
of his: writing this. epistle: Here ob-} 
1. He-tellsithem that the crime.of that 
person had grieved himin paré); and that he| 
as, grieved also with a part.of them, who, 
notwithstanding this scandal had been found 
png) ata. eigiledionp avekihed not 
sourned, 1 Cor. v- fy nage he was - 
ae lay too:heavyy a charge: upon the 
hole paareh especially, seeing they had 
“e d themselves i in that: matter: by observ- 
ng the directions he had formerly given them. 
: He tells them that the: punishment which 
had: been inflicted upon this offender was 
ficient; >. 6. The desired effect was-ob- 
aed, for tne man was humbled, and they 
ad ‘shown the proof of their obedience: to his 
lire s. 3. He. therefore directs, them, 
i ailispeed, to restore the excommunicated 
5 or to,receive him again to. their com- 
i This is expressed several 
s, Hebeseechesthemtoforgivehim, thatis, 
him-from:church-censures, for they 
Not remit, the, guilt\or offence against 
3 and also, to, comfort; him; for, in many 
the comfort:of penitents depends upon 


men,also, whom they have; scandalized 

. .. They must also, confirm, their 

ye.to-him ; that. is, they should show that 
i reproofs. and 


censures, proceeded from 
ive to. his. person, aswell as: hatred to his 
a; and that their design was to reform, not 
him. Or thus,:, [fhis.fall had. weak- 


take sueh. satisfaction in him as formerly ; 
yet, now that he was. recovered by repentance, 
they must renew and confirm, their: love.to 
him. 4. He uses several weighty arguments 
 ta.persuade them to do thus, sa,(1.). Ths.case 
yey with: over-mauch 
_ He was se sensible of this 


* CHAP: IL 
a i jusils aman is this punish- | fault, and so much afflicted under his punish- 


ir reconeiliation not only with Ged; but: 


»their,love to him, that, they could: not; 


Case of the incestuous person. 


ment, that he was in danger of fallmg. into 
despair. When sorrow isexcessiveit doeshurt; 
and even sorrow for sin 1s too great when itun- 
fits for other duties, and drives men to despair. 
(23) They had shown obedience to his direc- 
tions in passing a: censure upon the offender 
and now he weuld ‘have them comply with his 
desire-to restore him, v-9. (3.) He mentions 
his readmess to forgive this. penitent, and 
concur with themin this matter “‘ To whom 
youforgive I forgivealso, v.10: will readily 
coneur with you im forgiving: him.” And 
this he dite do for, their sakes, for love to 
them and for theiradvantage; and forChrist’s 
sake, or in his name, as his apostle, and in 
conformity to his doctrine and example, which 
are: so full of kindness and tender merey to- 
wards all those who truly repent. (4:) He 
gives another weighty reason, (vw. 11): Lest 
Satan get an advantage against us. Not only 
was there: danger lest) Satan should get ar. 
advantage against the penitent, by driving 
him. to. despair; but the churches 
also, and the apostles on ministers of Christ, 
by representing them as too rigid and severe, 
and so frightening people from coming among 
them. In this, as:in.other things; wisdom is 
profitable to direct, so-to manage according 
as the case-may be that the ministry may not 
be blamed, for indulging sin on the one-hand, 
or for too great severity towards sinners.on 
the other hand. Note, Satan is a subtle 
enemy, and uses many stratagems to deceive 
us; and we should not: be ignorant of his de- 
vices : he is also a watchful adversary, ready 
to take all advantages against us, and we 
should be very cautious: lest we give him any 
oceasion so te do. 

12 Furthermore; when I came to 
Troas to preach Christ’s gospel, and 
a door was opened unto me of the 
Lord, 13.1 had.ao.rest in my spizit, 
because 1 found not: Titus my bro- 
ther: but taking my leave of them, I 
went from thence into Macedonia. 
14 Now thanks be unto God, which ~ 
always. causeth us, to trrumph in 
Christ, and maketh manifest the 
savour of his knowledge by us in 
every place. 15 For we are unto 
God. a sweet savour. of Christ, in 
them, that are saved, and: im them 
that perish: 16 To the one we are 
the savour of death unto death; and 
to the other the sayour of life unto 
life. And who is, sufficient for these 
things? 17 For we arenotas many, 
which corrupt the werd' of God: but 
as of sincerity, but as of God, in the 
sight of Ged speak. we in Christ, 

After these direetions concerning the-ex- 


| 
| 


} 
5 


a ane > 


i 


ah 


. \"e § wee ae : 
Effects of the Christian ministry. 2 CORINVHIANS.- ola: 


communicated person the apostle makes a savour, and therefore they ar 
long digression, to give the Corinthians an | hardened by it: it stirs up the 
account of his travels and labours for the ; 


and exasperates their spirits. r 
furtherance of the gospel, and what success |the gospel, to their ruin, even to spiritt 
ne had therein, declaring at the same time |and eternal death. (2.) Unto others # 
how much he was concerned for them in their | gospel is a savour of life unto life. 1 
atfairs, how he had no rest in his spirit, whew |humble and gracious souls the preaching ol 
he found not Titus at Troas (v. 13), ag he ex-|the word is most delightful and profitabl 
pected, from whom he hoped to have under- | As it is sweeter than honey to the taste, so 
stood more perfectly how it fared withthem.|is more grateful than the most preciou 
And we find afterwards (ch. vii. 5—7) that | odours to the senses, and much more profit 
when the apostle had come into Macedonia | able; for as it quickened them at first, w 
he was comforted by the coming of Titus, | they were dead in trespasses and sins, so i 
and the information he gave him concerning |makes them more lively, and will cult i 
them. So that we may look upon all that we | eternal life. 
readfromthis second chapter, v.12, toch. vii.5,' 2. The awful impressions this matter mad 
as a kind of parenthesis. Observe here, upon the mind of the apostle, and sk 
I. Paul’s unwearied labour and “:eruamalrag make upon our spirits: Who is sufficien 
in his work, v. 12,13. He travelled from|for these things? v.16. Tic txavéc—who j 
place to place, to preach the gospel. He| worthy to be employed in such weighty wor 
went to Troas from Philippi by sea (Acts xx.!a work of such vast importance, because 
6), and thence he went to Macedonia; soj|so great consequence? Who is able to pe 
that he was prevented from passing by| form such a difficult work, that requires § 
Corinth, as he had designed, ch. 1. 16. But, | much skill and industry? The work is gre: 
though he was prevented in his design as to| and our strength is small; yea, of ourselys 
the place of working, yet he was unwearied | we have no strength at all; all our sufficient 
in his work. is of God Note, If men did seriously con 
Il. His success in his work- A great door |sider what great things depend upon # 
was opened to him of the Lord,v 12. Hehad|preaching of the gospel, and how difficu 
a great deal of work to do wherever he came, | the work of the ministry is, they would } 
and had good success in his work ; for God} very cautious how they enter upon it, an 
made manifest the savour of his knowledge by | very careful to perform it well. 
him in every place where he came. Hehad! 3 The comfort which the apostle had u 
an opportunity to open the door of his mouth| der this serious consideration, (1.) Becaui 
freely, and God opened the hearts of his| faithful ministers shall be accepted of G 
hearers, as the heart of Lydia (Acts xvi. 14), | whatever their success be: We are, if faithfu 
and the apostle speaks of this as a matter of | unto God a sweet savour of Christ (v. 15), 1 
thankfulness.to God and of rejoicing to his| those who are saved and in those also ¥ 
soul: Thanks be to God, who always causeth| perish. God will accept of sincere intentio 
us to triumph in Christ. Note, 1. A be-|and honest endeavours, though with mai 
liever’s triumphs are all in Christ. In our-|they are not successful. Ministers shall} 
selves we are weak, and have neither joy nor | accepted, and recompensed, not accordi 
victory ; but in Christ we may rejoice and | their success, but according to their fid 
triumph. 2. True believers have constant | Though Israel be not gathered, yet shall 
cause of triumph in Christ, for they are more | glorious in the eyes of the Lord, Isa. xlixy 
than conquerors through him who hath loved | (2.) Because his conscience witnessed to h 
them, Rom. viii. 37. 3. God causeth them | faithfulness, v. 17. Though many did ¢ 
to triumph in Christ. It is God who has |rupt the word of God, yet the apostle’s co 
given, us matter for triumph, and hearts to | science witnessed to his fidelity. He did m 
triumph. Tohim therefore be the praise and | mix his own notions with the doctrines at 
glory of all.~ 4. The good success of the |institutions of Christ; he durst not add @ 
gospel is a.good reason for a Christian’s joy {nor diminish from, the word of God; hew 
and rejoicing. hee in dispensing the gospel, as he 1 
III. The comfort that the apostle and his ; ceived it from the Lord, and had no 
companions in labour found, even when the | turn to serve; his aim was to approve 
gospel was not successful.to the salvation of | self to God, remembering that his eye Wi 
some who heard it,y.15—17. Here observe, | always upon him; he therefore spoke ai 
1. The different ‘success of the gospel, and | acted always as in the sight of God, a 
its different effects upon several sorts of per- | therefore in sincerity. Note, What we do 
sons to whom it is preached. ‘The success | religion is not of God, does not come fro! 
is different; for some are saved by it, while | God, will not reach to God, unless it be do 
others perish under it. Nor is this to be! in sincer*ty, as in the sight of God. } 
wondered at, considering the different effects e CHAP. III. 
the gospel has. For, (1.) Unto some it is a| The apostle makes.an apology for his seeming to commend | Tht 
savour of death unto death. Those who arc | 2y{jecarefal nase.sseume too mach fo” naelt DORN 
willingly ignorant, and wilfully obstinate, | between the Old Testament and the New, and sho 
disrelish the gospel, as men dislike an ill! [10% Qnacss incaucy of pons \asimntecn: and the ale 


ae | 
we . od 
_ thosewhy Lived under th 
a bs ; 


ourselves? or need we, as some 
hers, epistles of commendation to 
you, or letters of commendation from 
ou? 2 Yeare our epistle written 
our hearts, known and read of all 
nen: 3 Forasmuch as ye are mani- 
estly declared to be the epistle of 
Christ ministered by us, written not 
vith ink, but with the Spirit of the 
living God; not in tables of stone, 
but in fleshy tables of the heart. 4 
And such trust have we through 
Christ to God-ward: 5 Not that we 
re sufficient of ourselves to think any 
ing as of ourselves; but our suffi- 


. The apostle makes an apology for seem- 
to commend himself. He thought it 
venient to protest his sincerity to them, 
ause there were some at Corinth who en- 
yvoured to blast his reputation ; yet he was 
not desirous of vain-glory. And he tells them, 

That he neither needed nor desired any 
erbal commendation to them, nor letters 
imonial from them, as some others did, 
meaning the false apostles or teachers, v. 1. 
‘Ministry among them had, without con- 
rersy, been truly great and honourable, 
little soever his person was in reality, or 


thought to be. 2. The Corinthians 
nselves were his real commendation, and 
ood testimonial for him, that God was 
with him of a truth, that he was sent of God: 
You are our epistle, v. 2. ‘This was the testi- 
nial he most delighted in, and what was 
‘most dear to him—they were written in his 
¢; and this he could appeal to upon oc- 
lon, for it was, or might be, known and 
ead of all men. Note, There is nothing 
e delightful to faithful ministers, nor 
re to their commendation, than the suc- 
s of their ministry, evidenced in the hearts 
lives of those among whom they labour. 
I. The apostle is careful not to assume 
much to himself, but to ascribe all the 
e to God. ‘Therefore, 1. He says they 
e the epistle of Christ, v.3. The apostle 
ad others were but instruments, Christ was 
> author of all the good that was in them. 
1¢ law of Christ was written in their hearts, 
d the love of Christ shed abroad in their 
rts. ‘This epistle was not written with 
ink, but with the Spirit of the living God; 
nor was it written in tables of stone, as the 
law of God given to Moses, but on the heart ; 
and that heart not a stony one, but a heart of 
h, upon the fleshy (not fleshly, as fleshli- 


m 


L 


denotes sensuality) ables of the heart, 


vey Ga 


the covenant, containing the tables of the law 
and the gospel, written with the finger, that 
is, by the Spirit, of the living God. 2. He 
utterly disclaims the taking of any praise to 
themselves, and ascribes all the glory to God: 
“We are not sufficient of ourselves, v.5. We 
could never have made such good -impres- 
sions on your hearts, nor upon our own. 
Such are our weakness and inability that we 
cannot of ourselves think a good thought, 
much less raise any good thoughts or atfec- 
tions in other men. All our sufficiency is of 
God; to him therefore are owing all the 
praise and glory of that good which is done, 
and from him we must receive grace and 
strength to do more.” ‘This is true concern- 
ing ministers and all Christians; the best 
are no more than what the grace of God 
makes them. Our hands are not sufficient 
for us, but our sufficiency is of God; and his 
grace is sufficient for us, to furnish us for 
every good word and work. 


6 Who also hath made us abie 
ministers of the new testament; not 
of the letter, but of the spirit: for the 
letter killeth, but the spirit giveth life. 
7 But if the ministration of death, 
written and engraven in stones, was 
glorious, so that the children of Israel 
could not stedfastly behold the face 
of Moses for the glory of his counte- 
nance ; which glory was to be done 
away: 8 How shall not the minis- 
tration of the spirit be rather glorious? 
9 For if the ministration of condem- 
nation be glory, much more doth the 
ministration of righteousness exceed 
in glory. 10 For even that which 
was, made glorious had no glory in 
this respect, by reason of the glory 
that excelleth. 11 For if that which 
is done away was glorious, much more 
that which remaineth ts glorious. 


Here the apostle makes a comparison be- 
tween the Old Testament and the New, the 
law of Moses and the gospel of Jesus Christ, 
apd values himself and his fellow-labourers 
by this, that they were able ministers of the 
New Testament, that God had made them so, 
v. 6. ‘This he does in answer to the accusa- 
tions of false teachers, who magnify greatly 
the law of Moses. ; 

I. He distinguishes between the letter and 
the spirit even of the New Testament, »v, 6. 
As able ministers of the New ‘Testament, 


Snupemority of the Gospe.. 
they were ministers not merely of the letter, 
to read the written word, or to preach the 
letter, of the gospel only, but they were mi- 
nisters of the Spirit also; the Spirit of God 
did accompany their ministrations. ‘Phe let- 
ter killeth; this the letter of the law does, for 
that is the ministration of death; and if we 
rest only in the letter of the gospel we shall 
be never the better for so doing, for even that 
will be a savour of death unto death ; but the 
Spirit of the gospel, going along with the 
ministry of the gospel, giveth life spiritual 
and life eternal. 

Il; He shows the difference between the 
Old Testament and the New, and the exetls 
lency of the gospel above the law. For, 1 
The Old-Testament dispensation was the mi- 
nistration of death (v. 7), whereas that of the 
New Testament is the. ministration of life. 
The law discovered sin, and the wrath and 
curse of God. This showed us a,God aboye 
us and a God against us. but the gospel dis- 
covers grace, and Bmmanuel, God with us.. 
Upon this account the gospel is more glorious 
than the law; and yet that had a glory in it, 
witness the shining of Moses’s face (an indi- 
cation thereof) when he came down from the 
mount with the tables in his hand, that, re- 
flected rays of brightness upon his. counte- 
nance. 2. The law was the ministration of 
condemnation, for that condemned and cursed 
every one who continued not in all things 
written there to do them; but the gospel is 
the ministration of righteousness ; therein.the 
righteousness of God by faith is revealed. 
This shows. us that ‘the just shall live by his 
faith. This reveals the grace and merey: of 
God through Jesus Christ, for. obtaining the, 
remission of sins and eternal life. The, gos- 
pel therefore so much exceeds in glory ‘that 
ina manner-it eclipses the glory of the legal 
dispensation, v.10. As the shining of a 
burning lamp. is, lost, or, not regarded, when 
the sun arises and goes forth in his strength; 
so there was no glory in the Old Testament, 
in comparison with that of the New. 3. The 
law is. done away, but the gospel does and 
shall remain, v.11, Not only did the glory 


of Moses’s face go away, but. the, glory; of | 


Moses’s law is done away also ;, yea, the law 
of Moses itself is now abolished. That dis- 
pensation. was only to. contimue for a time, 
and then to vanish away; whereas the gospel 
shall remain to. the end of the would, and is 
always fresh and flourishing and; remains 
glorious. 


12 Seeing then that we have: such 


hope, we. use great: plainness of: 


speech: 13: And not as.Moses, which 
put a veil over his face, that the 
children.of Israel could not stedfastly 


look to the end of that whieh is: 


abolished: 14 But thei minds were 
blinded: for until this day remaineth 


2 CORINTHIAN Ss. 


_|as by-the ‘Spirit. of, the Lords. 


speech in prayer. ‘The. hearttis se 
the same veil untaken away in the! icy 


TS et 


reading of the ol 
algal 

even, unto, this.day, 1 

read, the veil. is, upon thei 
Naverthelcoasaheaaen eam rn, to 
Lord, the veil, shall be taken aw 
17 Now the Lorduis that-Spinits ¢ 
where the Spirit of, the Lord és, t 
is liberty. 1s But-weall, with o 
face beholding.as-in,a-glass the gk 
of the Lord, are changed into, t 
same image from glory;to glory;.e 


In these verses. the apostle draws two 
ferences froma what. he, had said «2 b 
Old and ;New. Testament :— 

I. Concerning the duty of the mini 
the gospel to use great plainness or cl 
of speech. They ought not, like M 
put a veil upon their faces, or-obs: 
darken those, things, whisintbep shoul 
plain. The gospel isa, more, 
tion than the law; the things, of God 
vealed in the New. Testament, nof.i 
and shadows, and. ministers are) x 
blame if they do not set. spiritual things, ¢ 
gospel-truth and grace, in- the cleares 
that is possible. Though the.Israelites C 
not look stedfastly. to, the, end-of v 
commanded, but is; now abolished, t 
may, We may ii ees 
types. and shadows, by, the she 
seeing the veil is done, cadet ist 
he is come, who was, the end: of the: aw 
righteousness. to all those who hb; 
be Moses. and all the prophets pe 
and wrote of, 

II. Concerning, the; privilege cs 
tage of those who enjoy the, oo 
those. who. lived: under the: law 
Those who lived- ‘under the legal diy nsa 
had their minds, blinded (. 14), and @ 
was a veil upon their hearts, v. 15. ‘he 
was formerly, and sq: it was. especially 
those who, remained, in Judaism, after 
coming of: the Messiah and: the spam 
of his gospel. Nevertheless, the aj 
us,, there is.a tiene quniaigyrhicndta 
shall be taken. aways and when-tt (the: 
that people). shall turn. to the Lordy 0. 
Or, when any particular person: is conve 
to God, then the veil of ignoxanee is-ti 
away; the blindness of the mind, and 
hardness of the heart; are cured) 21 
condition, of those. who enjoy and believe: 
gospel is much more: happy- For, (1) 
have liberty: Where the. Spirits oft t 
is, and where he workethy as. he. 4 
the gospel-dispensation, thereis:lé 
freedom, from. the. yoke of» teen 
law; and ‘from, the servitude: ofvee 
liberty: of. access to: God) andi fi 


aa 


and enlarged, to run the ways of roe a 


) They-haw rs for with 
f oth nese ners ‘of the Liord, 
The ‘Israelites saw the glory of God 
a cloud, which ‘was: dark ‘and “dreadful ; 
Obristians ‘see the: gloryof the-Lord -as 
: va glass, moreclearlyand comfortably. It 
y ; the. peculiar privilege ‘of Moses for God 
‘converse with -him face to face, in a 
ndly manner ; but now all true Christians 
ee him more’ clearly - with open face. He 
weth them his glory. (3.) This light and 
np Ai transforming ; we are changed 
ato ‘the same image, from glory to glory 
y. 18), from one ‘degree of glorious .grace 
another, till«erace here be consummated 
1in glory for ever. How much therefore 
| should) Christians oon and improve these 
rivileges! We: d not rest contented 
out fenslexpictinbnthl knowledge of the 
nsforming power -of the gospel, by the 
eration “of the Spirit, ‘bringing us into a 
tothe temper and tendency of 
exglorious Sospel of our Lord and Saviour 


CHAP. IV. 


ihis Chapter *we' lave an ‘account, 1.'Of ‘the coftistaricy of the 
‘apostle and his fellow-labéurérs in theirwork. Their constancy 
declared (ver. 1), their sincerity is vouched (ver. 2), an obje-. 
‘is obviated (Ver. 3, 4), and their integrity proved, ver. 5—7. 
Of their courage &nd patience under their sufferings. Where 
what their’ Sufferitigs’ were, together with their allays (ver. 
8—12), and what icwas that em from sinkingand fainting 
‘under them, ver. 13, to the end. 


TANHEREFORE seeing we have 
. thismmistry,; as-we have received 
rey, ‘we faint not; 2 But have 
uncéd'the hidden things of dis- 
ty, not walking in craftiness, 
thandling the word'of God-deceit- 
; ‘but ‘by saanifestation of the 
‘commeriding ourselves’ to every 
s ‘conseierive in the sight of God. 
But if our gospel-be ‘hid, it is hid 
hem-that«are lost: 4 In whom 
‘god ofthis world ‘hath blinded 
‘minds of them which believe’ not, 
t the light of the glorious sospel 
Christ, ‘whois: the amage of God, 
ld:Sisinve vanto “them. 5 For we 
not ourselves, but ' Christ: Je- 
the Lord; and ourselves your 
ntsforJesus*sake. 6 For God, 
> ‘commanded the: ight ‘to - shine 
f Aarkness, | ‘hath ‘shined in our 
8, toigive the light of the know- 
of the.glory of God in the face 
s Christ. 7-But'we have this 
re'‘in ‘earthen vessels, ‘that the 
lleney “of ‘the “power may be of 
, and not of us. 
; a apa had, in the foregoing chapter, 


his office, wpon the ¢on- 
hon of | the ‘cere orglory of that 


Pov ais and sib of the Apostles. 


gospel about which he did officiate ; and now 
in this chapter his design i is to vindicate ther 
ministry from the accusation of false teachers, 
‘who charged them as deceitful workers, or 
endeavoured to.prejudice the minds of ‘the 
people against them on account of their suf- 
ferings. He tells them, therefore, how they 
believed, and how they showed their value 
for their ‘office as ministers of the gospel. 
They were not puffed up with pride, but 
spurred on to great diligence: ‘ Seeing we 
have this ministry, are so much distinguished 
and dignified, we do not-take state upon our- 
selves, nor indulge in idleness, but are ex- 
cited to the better performance of our duty.” 
I. Two things in general we have an ac- 
count of :—Their constancyjand sincerity in 
their work and labour, concerning which 
observe, 1. Their constancy and perseverance 
in their work are declared: ‘We faint not 
(v. 1) under the difficulty of our work, nor 
do we'desist from our labour.” And this 
their stedfastness was owing to the mercy of 
God. From the same mercy and grace from 
which they received the.apostleship (Rom. i. 
5), they received strength to persevere in 
the work of that office. Note, As it is great 
mercy and. grace to be called to be saints, 
and especially to be counted faithful, and be 
put into the ministry (1 ‘Tim. i. 12), so it is 
owing to the mercy:and grace of God if we 
continue faithful and persevere in our work 
with diligence. The best men in the world 
would faint in their work, and under their 
burdens, if they did not receive mercy from 
God. By the grace of God I am what I am, 
said. this great apostle in his former epistle to 
these Corinthians, ch. xv. 10. And that 
merey which has helped us out, and helped 
us on, hitherto, we may rely upon to help us 
even.to'the end. 2. Their sincerity in their 
work is ‘avouched (v. 2) in several expres- 
sions: We have renounced the hidden things 
of dishonesty. "The things of dishonesty are 
hidden: things, that will not bear the light; 
and: those who practise them are, or should 
be, ashamed of them, especially when they 
are known. . Such things the-apostle did not 
allow of, but did rénounce and avoid with 
indignation: Not walking in craftiness, or in 
disguise, acting with art-and cunning, but'in 
great simplicity, and with open freedom. 
They had no base and wicked designs covered 
with fair and specious pretences of something 
that'was good. Nor did they in their preach- 
ing handle the word of God deceitfully ; but, 
as he said before, they used yreat plamness of 
speech, and did not make their ministry serve 
aAurn, or truckle to base designs. They had 
not cheated the people with falsehood instead 
of truth. Some think-the apostle alludes to 
the deceit which treacherous gamesters use, 
or that of hucksters in the market, who mix 
bad wares with good. The apostles aeted 
not like-such. persons, but they manifested 
the truth to every man’s conseience, declaring 
nothing but what in their own conscieneo 


é alas in ni Aa aly 


‘The apostles’ integrity 


who heard them, who were to judge for 
themselves, and to give an account for them- 
selves. And all this they did as in the sight 
of God, desirous thus to commend themselves 
to God, and to the consciences of men, by 
their undisguised sincerity. Note, A sted- 
fast adherence to the truths of the gospel 
will commend ministers and people; and 
sincerity or uprightness will preserve a man’s 
reputation, and the good opinion of wise and 
good men concerning him. 

II. An objection is obviated, which might 
be thus formed: “If it be thus, how then 
does it come to pass, that the gospel is hid, 
and proves ineffectual, as to some who hey 
it?”’ ‘To which the apostle answers, byshowing 
that this was not the fault of the gospel, nor 
of the preachers thereof. But the true rea- 
sons of this are, 1. Those are lost souls to 


whom the gospel is hid, or is ineffectual, | 
v. 3. Christ came to save that which was lost ' 


(Matt. xviii. 11), and the gospel of Christ is | 
sent to save such; and, if this do not find | 
and save them, they are lost for ever; they 
must never expect any thing else to save them, 

for there is no other method or means of sal- 
vation. The hiding of the gospel therefore 
from souls is both an evidence and cause of 
their ruin. 2. The god of this world hath 
blinded their minds, v. 4. ‘They are under the 
influence and power of the devil, who is here 
called the god of this world, and elsewhere the 
prince of this world, because of the great in- 
terest he has in this world, the homage that 
is paid to him by multitudes in this world, 

and the great sway that, by divine permission, 

he bears in the world, and in the hearts of 
his subjects, or rather slaves. And as he is 
the prince of darkness, and ruler of the dark- 
ness of this world, so he darkens the under- 
standings of men, and increases their preju- 
dices, and supports his interest by keeping 
them in the dark, blinding their minds with 
ignorance, and error, and prejudices, that they 
should not Sehold the light of theglorious gospel 
of Christ, whois the image of God. Observe, 

(1.) Christ’s design by his gospel is to make 
a glorious discovery of God to the minds of 
men. Thus, asthe image of God, he demon- 
strates the power and wisdom of God, and 
the grace and mercy of God for their salvation. 

But, (2.) The design of the devil is to keep 
men in ignorance; and, when he cannot keep 
the light of the gospel out of the world, he 
makes it his great business to keep it out of 
the hearts of men. 

III. A proof of their integrity is given, v. 5. 
‘hey made it their business to preach Christ, 
and not themselves: We preach not ourselves. 
Self was not the matter nor the end of the 
apostles’ preaching: they didnot give theirown 
notions and private opinions, northeir passions 
and prejudices, for the word and will of God ; 
nor did they seek themselves, to advance their 
own secitiar interest or glory. But they’ 


2 CORINTRIANS ny x. 
they believed to be true, and what might | preached Christ Je 
serve for the conviction of their consciences | did become them and k 


bas, wo 


being Christ’s servants. 
to make their Master known to the 
the Messiah, or the Christ of God, ¢ 
Jesus, the only Saviour of men, and as t] 
rightful Lord, al to advance his honour a1 
glory. Note, All the lines of Christian 
trine centre in Christ; and in prea 
Christ we preach all we should preach. , 
to ourselves,” says the apostle, “‘ we preach, 
declare, that we are your servants for Jesu 
sake.”’ ‘This was no compliment, but a nr 
profession of a readiness to do good to the 
souls, and to promote their spiritual and ete 
nal interest, and that for Jesus’ sake ; not fi 
their own sake or their own advantage, b 
for Christ’s sake, that they might imitate 
great example, and advance his glory. No 
Ministers should not be of peso spirits, i 
ing it over God’s heritage, who are servan’ 
the souls of men: yet, at thesame time, 
must avoid the meanness of spirit implied 
_ becoming the stryants of the humours or t 
‘lusts of men; if they should thus seek 
please men, they would not be the servants 
| Christ, Gal. i. 10. And there was good r 
;son, 1. Why they should preach Chri 
For by gospel light’ we have the knowledge 
the glory of God, which shines in the face 
Jesus Christ, v. 6. And the light of this § 
of righteousness is more glorious than 
light which God commanded to shine ow 
darkness. It is a pleasant thing for the ¢ 
to behold the sun in the firmament; but i 
more pleasant and profitable when the gc 
shines in the heart. Note, As light w 
first-born of the first creation, so it is 
new creation: the illumination of the § 
is his first work upon the soul. The 
of God created such a light in the soul ¢ 
those who were sometimes darkness are 1 
light in the Lord, Eph. v. 8. °2. Why t 
should not preach themselves: because # 
were but earthen vessels, things of li 
worth or value. Here seems to be ana 
to the lamps which Gideon’s soldere v 
inearthen pitchers, Jud. vii. 16. Thetr 
of gospel light and grace is put into eart 
vessels. ‘The ministers of the gospel are w 
and frail creatures, and sudject to like pass 
and infirmities as other men; they aren 
and soon broken in pieces. And God 
ordered it that the weaker the vessels ai 
stronger his power may appear to be, 
treasure itself should be valued the r 
Note, There is an excellency of pa 
gospel of Christ, to enlighten : 
convince the conscience, to convert the sc 
and to rejoice the heart; but all this pows 
from God the author, and not from men, ¥ 
are but instruments, so that God inal th 
must be glorified. 


8 We are troubled on every 
yet not distressed ; we are perple3 
Out not. in despair ; 9 Perse 


ee es <¢ 
ot forsaken ; cz ae but not 
5 oyed ; 10 Alwa ring about 


“in the body the dying of the Lord 
Jesus, that the life also of Jesus might 
be made manifest in our body. 11 
For we which live are alway delivered 
unto death for Jesus’ sake, that the 
life also of Jesus might be made 
anifest in our mortal flesh. 12 So 
hen death worketh in us, but life in 
you. 13 We having the same spirit of ° 
aith, according as it is written, I be- 
ieved, and therefore have I spoken; 
e also believe, and therefore speak ; 
14 Knowing that he which raised up 
the Lord Jesus shall raise up us also 
y Jesus, and shall present ws with 
15 For all things are for your 
sakes, that the abundant grace might 
through the thanksgiving of many 
tedound to the glory of God. 16 
for which cause we faint not; but 
hough our outward man perish, yet 
he inward man is renewed day by 
17 For our lght affliction, 
hich is but for a. moment, worketh 
for us a far more exceeding and eter- 
Mal weight of glory; 18 While we 
look not at the things which are seen, 
but at the things which are not seen: 
or the things which are seen are tem- 
poral ; but ‘the things which are not 
seen are eternal. 


4 


Tn these verses the apostle gives an account 
eir courage and patience under all their 
rings, where observe, 
How theirsufferings, and patience under 
» are declared, v. 8—12. The apostles 
re great sufferers; therein they followed 
: Christ had told them that in 
world they should have tribulation, and so 
y had; yet they met with wonderful sup- 
- erat relief, and many allays of their 
ws. “Weare,” says the apostle, “trou- 
on every side, afflicted many ways, and 
eet with almost all sorts of troubles; yet 
istressed, v. 8. We are not hedged in 
ooped up, because we can see help in 
ad help from God, and have liberty of 
s to God.” Again, “ Weare perplexed, 
uncertain, and in doubt what will become 
of us, and not always without anxiety in our 
idson this account; yet notin despair (v.8), 
min our greatest perplexities, knowing that 
is able to support us, and to deliver us, and 
ium we always place our trust and hope.” 
ain, “We are persecuted by men, pursued 
hatred and violence from place to place, 
nm not worthy to live; yet not forsaken 


. CHAP. IV. TF “The eeeiie sufferings and meted, 


of God,” v. 9.. Good men may be sometimes 
rasp of their friends, as well as persecuted 

by their enemies ; but God will ae leave 
them nor forsake them. “We are 
sometimes dejected, or cast fit * the enemy 
may in a great measure prevail, and our spirits 
begin to fail us; there may be fears within, 
as well as fightings without; yet we are not 
destroyed,” v. 9. Still they were preserved, and 
kept their heads above water. Note, What- 
ever condition the children of God may be in, 
in this world, they have a “but not” to com- 
fort themselves with; their case sometimes 
is bad, yea very bad, but not so bad as it might 
be. The apostle speaks of their sufferings 
as constant, and as a counterpart of the suf- 
ferings of Christ, v. 10. The sufferings of 
Christ were, after a sort, re-acted in the suf- 
ferings of Christians ; thus did they bear about 
the dying of the Lord Jesus in their body, 
setting before the world the great example of 
a suffering Christ, that the life of Jesus might 
also be made manifest, that is, that people 
might see the power of Christ’s resurrection, 
and the efficacy of grace in and from the living 
Jesus, manifested in and towards them, who 
did yet live, though they were always delivered 
to death (v. 11), and though death worked in 
them (v. 12), they being exposed to death, and 
ready to be swallowed up by death continually. 
So great were the sufferings of the apostles 
that, in comparison with them, other Chris- 
tians were, even at this time, In prosperous 
circumstances: Death workethin us ; but life 
in you, v. 12. 

Il. What it was that kept them from sink- 
ing and fainting under their sufferings, 
v. 13—18. Whatever the burdens and trou- 
bles of good men. may be, they have cause 
enough not to faint. 

1. Faith kept them from fainting: We 
have the same spirit of faith (v. 13), that faith 
which is of the operation of the Spirit; the 
same faith by which the saints of old did and 
suffered such great things. Note, The grace 
of faith is a sovereign cordial, and an effectual 
antidote against fainting-fits in troublous 
times. The spirit of faith will go far to bear 
up the spirit of a man under his infirmities ; 
and as the apostle had David’s example to 
imitate, who said (Ps. exvi. 10), I have be- 
lieved, and therefore have spoken, so he leaves 
us his example to imitate: We also believe, 
says he, and therefore speak. Note, As we 
receive help and encouragement fromthe good 
words and examples of others, so we should 
be careful to give a good example to others 

2. Hope of the resurrection kept them 
from sinking, v.14. They knew that Christ 
was raised, and that his resurrection was an 
earnest and assurance of theirs. This he hao 
treated of largely imhis former epistle to these 
Corinthians, ch. xv. And therefore then 
hope was firm, being well grounded, that hie 
who raised up Christ the head will also raise 
up all his members. Note, ‘Uhe hope of the 
resurrection will encourage us in a suffering 


le ae See . 


74, 


The believer's prospect beyonddenth. 2 CORINTHTANS. oe 


day, and set us above’ the fear of death: ‘for 
what reason has a.good Christian'tofeardeath, 
tnat dies tn hope of a joyful resurrection ? 

3. The consideration of the glory of God 
and the benefit ‘of the church, by méans of 
their sufferings, kept them from fainting, 
v.15. Their sufferings ‘were for the church’s 
advantage (ch. i. 6), and thus did redound to 
God’s glory. For, when the churchisedified, 
then God is glorified ; and‘we may well afford 
to bear sufférmgs patiently ‘and cheerfully 
when ‘we see others are the better for them— 
if they ate instructed and edified, if they are 
confirmed’and comforted. Note, The suffer- 
ings of Christ’s mmisters, as'well as their 
preaching and conversation, ‘are intended for 
the good of the church and the glory of God. 

4. The thoughts of the ‘advantage their 
souls would ‘reap'by the ‘stfferings of ‘their 
bodies kept them’ from fainting : Though our 
outward ‘man perish, our inward ‘nian is ‘re- 
newed ‘diy by day, v.'16. Herenote, (1.) 
We have every one of us‘an outward and’an 
inward man, ‘a body and'a‘soul. (2.) If the 
outward mian perish, there is no’remedy, it 
must and will be ‘so, it wwas*made to pérish. 
(3.) It is our happiness ‘if the decays of the 
outward man do contribute to the ‘renéwing 
of the inward man, if afflictions outwardly are 
gain to us inwardly, if when the body is sick, 
and weak, and périshing, the’soul’ is vigorous 
and prospérous. ‘The best of meén*have need 
of further renewing of the mward man, even 
day by day. ‘Where the good work is begun 
there is more work to be done, for -eatry- 
ing itforward. ‘And as‘in wicked men things 
grow every day' worse ‘and ‘Worse,soin'godly 
men they grow better avidbetter. 

5. The’ prospect of eternal ‘lifeand happi- 
ness kept them from faititins, ‘and “was ‘a 
mighty “support ‘and ‘comfort. As °to this 
observe, (1.) The “apostle ‘and ‘his )fellow- 
sufferers'sa\w their'afflictions working towards 
heaven, “and that they “would ‘end at dast 
(v. 17), whereupon they weighed things'aricht 
in the balance of the’sarictuary ; ‘they did as 
it were put the heavenly'gléty ‘in oneiscale 
and their earthly sufferings in the’ other ;-and, 
pondering things ‘in ‘their thoughts, ‘they 
found afflictions to be'light, “and the gloryof 
heaven ‘to bea‘ far more-eweeeding weixht. 
That which \serise was "ready ‘to pronowrce 
heavy and long, grievous and ‘tedious, faith 
perceived'to be ight andshort,\@ad Wut for 
a moment. ‘On'the ther ‘hand, ‘the worth 
and weight of the erown6figlory, as they-are 
exceedingly ‘great in‘themselves, so they are 
esteemed ‘to ‘be ‘by ‘the believing ‘soul—far 
exceeding all ‘his €xpressions and’ thoughts ; 
and it will be'a'special support in ourisuffer- 
ings ‘when we'¢an perceive them “appointed 
as the way ‘and ‘preparing us for the enjoy- 
ment of'the future glory. (2.) Their faith 
enabled them to make‘this right judgment 
of things : ‘Wedook not ‘at the ‘things ‘whith 
are seen, But ‘al the things ‘which are not*seen, 
v. 18. ‘It is by faith that we'see'God,who is 


Pe ee 


invisible (Heb.'xi.27), and»wy-thi 
to an unseen heaven and hell, anc 
evidence of things not seen. Note 
are Unseen things, as Well ‘as pi 
seen. [2.]'Thereisthis vast difference : 
them : Ainseen’ things areetermal; seen'thing 
but temporal, or temporary ‘only. [3.] By 
faith we not only Gea these thi E J d 
the great difference between them, but b 
this ‘also we take ‘our “aim at tnseen things, 
and chiefly regard’ them, ‘and make it our 
end and scope, not to)eseape present evils, 
‘and obtain present good, both of which ar 
temporal and transitory, but to escape fut 
evil and obtain future good things, whith, 
though rmseen, ‘are ’Teal, ‘and certain, anv 
eternal ; and‘faith is: the substance of thing 
hoped for, as well asthe evidence of thing 
not seen, Heb. x1. 1. 


CHAP. V. ; 
Thelapostle procéeds in Showing the!reasons why they ‘did tor 

under their afflictions, namely, their expectation, desire, an 
‘assurance of happiness after death (ver: 1—5), ‘and deduce: 
inference for the comfort of believers in their present state (yi 
‘6—8); ‘and ‘another to! quitken them in their Guty, ver. 9—] 
Then he makes an apology for seeming to Commend himsel 
and gives a good reason for his zeal “and diligence (ver: 12—16 
and meritions two things that dre necesSary in order to our li 
to Christ, regeneration ahd’ téconciliation, ver: 16, to the’end. 


OR we know ‘that if our earthi 
i house of ‘this tabernacle »wer 
dissolved, we havea building of God 
an house not made with hands, ete 

nal inthe heavens. 2 For in this’ 
groan, earnestly desiring ‘to be cloth 
upon with our house which is -fron 
heaven: 3 If so be that beimg cloth 
we shall not be-foundinaked. 4 F 
we that arein this tabernaeledo groan 
being burdened : not for thatwe wo 
be unclothed, but clothed upon, 

mortality might be swallowed up « 
life. 5 Now he that hath wrougl 
us for the selfsame-thing ¢s;Ged, wi 
also hath ‘given “unitotus ‘the vearne 
of ‘the ‘Spirit. "6 Theréfore we @ 
alwaysconfident, knowing that, wh 
we are-at:home.in | the -bedy, we 
omg the Lord: °7 (For » 
walk by faith, wot by sight:) °8 ¥ 
‘are conttehe ff aie enloag rath 
to be-absent from the ‘body, and 
be'present with the Lord. .9 Wh 

fore we labour, that, whether:presé 
or-absent, we may beaccepted of hi 
10 ‘For we mustall appear before th 
judgment. seat of Christ ; that. 
one ‘may ‘receive the thi zit 

his body, ‘according “to “that ‘he ‘hath 
done, ‘whether it‘ be good or'bad. “TI 
Knowing therefore 
‘Lord, we|persuade-men,; -butweeare 
made'manifest unto Ged; and Ttsust 


vie 


eal 27 
”% 


Ls 


made manifest: in your. con- 
The apostle in these verses pursues. the 
_ argument of the former- chapter, concerning 
the grounds of their courage and. patience 
- under afilictions, And,, 7m 
J. He mentions their expectation, and de- 
} sire, and assurance, of eternal happiness after 
death, v. 1—5. Observe. particularly, 
1, ‘Phe: believen’s: expectation of eternal 
happiness after death,v. 1, He doesnot only 
 kaow, oris well assured by faith of the truth 
and reality of the thing itself—that there is 
‘another and a happy life after this present life 
" jis.ended; but-he has good hopethrough grace 
_ of his, interest in that everlasting blessed- 
presai the unseen world : “ We know that we 
_ have a building of God, we, have a firm and 
well-grounded expectation of the future fe- 
icity.” Let-us take notice, (1.) What heaven 
‘is.in the eye: and hope: of a believer: He 


_ looks. upon, it as, a, house, or, habitation, a, 


" dwelling-place, a, resting-place, a_hiding- 
place, our Father’s house, where there are 
‘many-Mmansions; and our everlasting home. 
—Tbisa house. inthe heavens, in that high and 
Pay, place which as. far excels all the palaces 
_ of this earth as the heavens. are high above 
the earth. It, is a buildmg of God; whose 
builder and'maker is God, and therefore is 
worthy of its author; the happiness. of the 
- future state is what God hath prepared for 
those that love him. It is eternal in the 
 heayens, everlasting habitations, not lixe the 
earthly tabernacles, the poor cottages:of clay 
in which. our souls now dwell, which. are 
 tnouldering and decaying, and whose founda- 
Ticeelere inthe dust: (2.) When. it isexpected 
is happiness shall be.enjoyed—immediately 
_ after death, so. soon.as. our house: of thas 
sings tabernacle. is: dissolved: Note, [1.] 
That the body, this earthly house, iscbutia 
tabernacle, that must be dissolved shortly ; 
the nails or pins will be drawn, and the cords 
beloosed; and then the body will return to 
| dast as it- was. [2.] When this comes: to 
pass, then comes the house not made-with 
| hands. The-spirit returns. to. God who gave 
ea such as have walkedwith God here 
* dwell with God for ever: 
| 2 he believer’s earnest desire after this 
eblessedness, which is expressed by this 
| word, orevaZousv—we groan; which denotes, 
-{L.) Av groaning of’ sorrow. under: a heavy 
| ‘load; so believers groan under the burden of 
| life: In this wegroan earnestly, v-2: Wethat 
| are in this tabernacle groan, being burdened, 
v.4. The body of: flesh is a heavy burden, 
| the calamities of life area, heavy load: But 
| believers. groan because burdened with a 
still) remaining. and raging. in them: 
akes thena-complain,; O wretehed man 
» Rom. vir. 24: 


; and thus believers groan: Harnestly 
. 


y of; sin, and the- many: corruptions. that 


(2:) There - is a. 
| désire-after-the happiness. of/ an-. 


eas 


_ The believer's prospect beyond death. 
desixing. to be clothed upon. with oun house 
uhiehas from heaven (v. 2), to obtain a blessed 
immortality, that mortality might be swallowed 
up of life (v. 4), that being found,clothed, we 
may not: be naked (v.3),; that, if it; were the 
will of God, we might not: sleep; but be 
changed ; for it is not desirable. in itself to be 
unclothed: Death considered. merely: as a 
separation of soul and-body is: not to be de- 
sired, but rather dreaded ; but, considered as 
a passage: to glory, the believer is. willing 
ratker to die than live, to:be absent from. the 
body, that he may. be present: with, the Lord 
(v. 1), to leave this. body that: he may go to 
Christ, and to put off these rags.of mortality 
that he may. put on the robes: of: glory. 
Note, [1.] Death will-strip us; of the clothing 
of flesh, and all'the comforts of life, as. well 
ag put-an end to all our troubles: here below. 
Naked’ we came: into this. world, and naked 
shali we go out of it: But; [2:] Gracious 
souls are not found naked inthe other-world ; 
no, they are clothed with garments of praise, 
with robes of righteousness.andglory. ‘They 
shall be delivered out of all their troubles, and 
shall havewashed their robesand made them 
white in the blood of the Lamb, Rev. vii. 14. 

.3. The believer’s assurance of his interest 
in this. future blessedness, on a double. ac- 
count::—(1.) From the. experience of the 
grace of God, in preparing and making him 
meet for. this blessedness. He that hath 
wrought us for the self-same thing is God, v. 5. 
Note,’ All who are designed for heaven here- 
after. are wrought or prepared for heaven 
while they. are here ; the stones:of that spi- 
ritual building and temple above are squared 
and fashioned here below. And he that hath 
wrought'us for this.is God; because nothing 
less than a-divine power can make a soul par-. 
taker of a divme nature; no hand less:than 
the hand of God cam worl us: for this thing. 
A great deal is to. be done to prepare our 
souls for. heaven, and that) preparation of the 
heart is from the Lord. (2:) ‘The earnest of 
the. Spwrit: gave them this assurance: foran 
earnest; is, part of: payment, and secures the 
full payment: The present-graees:and com- 
forts of the Spirit are earnests.of everlasting 
grace.and comfort. 

Ili The: apostle-deduces-an inference: for 
the-comfort of believers-in their present state 
and ‘condition-in this. world; v. 6—8,. Here 
observe, 1. What their present: state or con- 
dition is: they are absent) from tke Lord 
(v. 6); they are pilgrims and strangers in 
this world; they do but sojourn: here in 
their. earthly home, or-in this tabernacle ; 
and though. God: is» with. us: here, by: his 
Spirit, and: in his. ordinances, yet we: are 
not with. him»aswe-hope; to be : we-cannot 
see-his. face while we live: For-we walk by 
Faith, not, by, sight; v. 7. We have:not: the 
vision and fruition of God; as. of! aw object 
that is: present with us, and’as, we hope: for 
hereafter, when-we-shall see-usvwe-are seen. 
Note. Faithis for this-worldjand sight-is-re- 
s 


The beiiever’s prospect beyond death. 2 CORINTHIANS. 


served for the other w srld : and itis our duty, 
and will be our interest, to walk by faith, till 
we come to live by sight. 2. How comfort- 
able and courageous we ought to be in all 
the troubles of life, and in the hour of death : 
Therefore we are, or ought to be, always con- 
fident (v. 6), and again (v.8), We. are con- 
fident, and willing rather to be absent from 
the body. ‘True Christians, if they duly con- 
sidered the prospect faith gives them of an- 
other world, and the good reasons of their 
hope of blessedness after death, would be 
comforted under the troubles of life, and sup- 
ported in the hour of death: they should 
take courage, when they are encountering 
the last enemy, and be willing rather to die 
than live, when it is the will of God that they 
should put off this tabernacle. Note, As 
those who are born from above long to be 
there, so itis but being absent from the body, 
and we shall very soon be present with the 
Lord—but to die, and be with Christ —but to 
close our eyes to all things in this world, and 
we shall open them in a world of glory. 
Faith will be turned into sight. 


III. He proceeds to deduce an inference | 


to excite and quicken himself and others to 
duty, v. 9—11. So it is that well-grounded 
hopes of heaven will be far from giving the 
least encouragement to sloth and sinful se- 
curity; on the contrary, they should stir us 
up to use the greatest care and diligence in 
religion : Wherefore, or because we hope to 
be present with the Lord, we abour and take 
pains, v. 9. BidoriobpeOa—We are ambitious, 
and labour as industriously as the most am- 
bitious men do to obtain what they aim at. 
Here observe, 1. What it was that the apostle 


was thus ambitious of—acceptance with God.. 


We labour that, livmg and dying, whether 
present in the body or absent from the body, 
we may be accepted of him, the Lord (v. 9), 
that we may please him who hath chosen us, 
that our great Lord may say tous, Well done. 
This they coveted as the greatest favour and 
the highest honour: it was the summit of 
their ambition. 2. What further quickening 
motives they had to excite their diligence, 
from the consideration of the judgment to 
come, v. 10,11. There are many things re- 
lating to this great matter that should awe 
the best of men into the utmost care and dili- 
gence in religion; for example, the certainty 
of this judgment, for we must appear ; the 
universality of it, for we must all appear; the 
great Judge before whose judgment-seat we 
must appear, the Lord fesus Christ, who 
himself will appear in flaming fire; the re- 
compence to be then received, for things done 
in the body, which will be very particular 
(unto every one), and very just, according to 
what we have done, whether good or bad. 
The apostle calls this awful judgment the 
terror of the Lord (v. 11), and, by the con- 
sideration thereof, wus excited to persuade 
men to repent, and live a holy life, that, when 
Christ shall appear terribly, they may appear 


| before him comfortably. 
his fidelity and diligence, he com 
peals unto God, and the conscience 
he wrote to: We aremade i ; 
and I trust aiso are made manifest in your 
consciences. i, 


12 For we commend not ourselve: 
again unto you, but give you occasion 
to glory on our behalf, that ye may 
have somewhat to answer them which 
glory in appearance, and not in heart. 
13 For whether we be beside our. 
selves, it is to God: or whether we 
be sober, i¢ is for your cause. 14 
For the love of Christ constraineth 
us ; because we thus judge, that i 
one died for all, then were all dead: 
15 And that he died for all, that they 
which live should not henceforth live 
unto themselves, but unto him which 
died for them, and rose again. 


Here observe, I. The apostle makes an 
apology for seeming to commend himself an 
his fellow-iabourers (v. 13), and tells them, 1. 
It was not to commend themselves, nor fe 
their own sakes, that he had spoken of thei 
fidelity and diligence in the former verses 
nor was he willing to suspect their good 
opinion of him. But, 2.'The true reason we 
this, to put an argument, in their mouth: 
wherewith to answer his accusers, who mad 
vain boastings, and gloried in appearance 
only ; that he might give them an occasion’ 
glory on their behalf, or to defend them agains 
the reproaches of their adversaries. And 
the people can say that the word has bee 
manifested to their consciences, and hee 
effectual to their conversion and edificatio 
this is the best defence they can make for th 
ministry of the word, when they are vilifie 
and reproached. 

II. He gives good reasons for their gre. 
zeal and diligence.’ Some of Paul’s advei 
saries had, it is likely, reproached him forhi 
zeal and fervour, as if he had been a madmai 
or, in the language of our days, a fanatic 
they imputed all to enthusiasm, as the Rom 
governor told him, Much learning has mad 
thee mad, Acts xxvi. 24. But the apost 
tells them, 1. It was for the glory of Go 
and the good of the church, that he was thu 
zealous and industrious: ‘‘ Whether we be be 
side ourselves, or whether we be sober (whethe 
you or others do think the one or the othe! 
it is to God, and for his glory: and it is for 
your cause, or to promote your good, v. 13: | 
If they manifested the greatest ardour and 
vehemency at some times, and the 
greatest calmness in strong reasonings & 
other times, it was for the best ends ; andi 
both methods they had good reason for what 
they did. For, 2. The love of Christ 
strained them, v.14. They were under th 


‘constraints to do what 


-etest and strongest 
did. Love has a ee wee 
excite ministers and private tians in 
> thei ove to Christ will have this 
| yirtue ; and Christ’s love to us, which was 
manifested in this great instance of his dying 
for us, will have this effect upon us, if it be 
‘duly considered and rightly judged of. For 
‘observe how the apostle argues for the rea- 
» sonableness of love’sconstraints, and declares, 
(1.) What we were before, and must have con- 
tinued to be, had not Christ died for us : 
We were dead, v.14. If one died for all, 


then were all dead ; dead in law, under sen- 


~ tence of death ; in sins and trespasses 
spirituall ot gg a This was the de- 
2 plorabls condition of all those for whom 
_ Christ died: they were lost and undone, dead 
and ruined, and must have remained thus 
_ miserable for ever if Christ had not died for 
them. (2.) What such should do, for whom 
Christ died ; namely, that they should live 
tohim. ‘This is what Christ designed, that 
those who live, who are made alive unto God 
_ by means of his death, should live to him that 
died for them, and rose again for their sakes 
also, and that they should not live to them- 
selves, v.15. Note, We should not make 
ourselves, but Christ, the end of our living 
and actions : and it was one en-J of Christ’s 
death to cure us of this self-love, and to excite 
us always to act under the commanding in- 


“fluence of his iove. A Christian’s life should 
_ be consecrated to Christ ; and then do we live 
_ as we ought to live when we live to Christ, 

who died for us. 

_ 16 Wherefore henceforth know we 

“no man after the flesh: yea, though 

we have known Christ after the flesh, 

yet now henceforth know we him no 

-more. 17 Therefore if any man de 
in Christ, he is a new creature: old 

things are passed away ; behold, all 

i are become new. 18 And all 

‘things are of God, who hath recon- 

ciled us to himself by Jesus Christ, 
and hath given to us the ministry of 
reconciliation; 19 To wit, that God 
was in Christ, reconciling the world 
unto himself, not imputing their 


reconciliation. 20 Now then we are 
ambassadors for Christ, as though 
God did beseech you by us: we pray 
you in Christ's stead, be ye reconciled 
*o0 God. 21 For he hath made him 
to be sin for us, who knew no sin; 
that we might be made the righteous- 
ness of God in him. 

" Inthese verses the apostle mentions two 


is 


CHAP. ‘V- 


aes Christ any more after the flesh. 


trespasses unto them; and _ hath| 
Committed unto us the word ofj}i9. Reconciliation supposes a quarrel, on 


Ministry of the aposties 
thi that are necessary in order to our 
living to Christ, both of which are the con- 
sequences of Christ’s dying for us; namely, 
regeneration and reconciliation. 

I. Regeneration, which consists of two 
things; namely, 1. Weanedness from the 
world: “‘ Henceforth we know no man after 
the flesh, v.16. We do not own nor affect 
any person or thing in this world for carnal 
ends and outward advantage: we are enabled, 
by divine grace, not to mind nor regard this 
world, nor the things of this world, but to 
live above it. The love of Christ is in our 
hearts, and the world is under our feet.” 
| Note, Good Christians must enjoy the com- 
|forts of this life, and their relations in this 
| world, with a holy indifference. Yea, though 
| we have known Christ after the flesh, yet, says 
|the apostle, we know him no more. It is 
| questioned whether Paul had seen Christ in 
|the flesh. However, the rest of the apostles 
had, and so might some among those he was 
|mow writing to. However, he would not 
have them value themselves upon that ac- 
count ; for even the bodily presence of Christ 
is not to be desired nor doted upon by his 
| disciples. We must live upon his spiritual 
| presence, and the comfort it affords. _ Note, 
| Shoge who make images of Christ, and use 
| them in their worship, do not take the way 


| that God has appointed for strengthening 


their faith and quickening their affections; 
for it is the will of God that we should not 
2.A 
|thorough change of the heart: For if any 


| man be in Christ, if any man be a Christian 


indeed, and will approve himself such, he is, 
or he must be, a new creature, v.17. Some 
read it, Let him be a new creature. This ought 
to be the care of all who profess the Christian 
faith, that they be new creatures; not only 
that they have a new name, and wear a new 
livery, but that they have a new heart and 
new nature. And so great is the change the 
grace of God makes in the soul, that, as it 
follows, old things are passed away—old 
thoughts, old. principles, and old practices, 
are passed away; and all these things must 
become new. Note, Regenerating grace creates 
a new world in the soul; all things are new 
The renewed manacts from new principles, by 
newrules, with new ends, andinnew company. 

II. Reconciliation, which is here spoken 
of under a double notion :— 

1. As an unquestionable privilege, v. 18, 


breach of friendship; and sin has made a 
breach, it has broken the friendship between 
God and man. The heart of the sinner is 
filled with enmity against God, and God is 
justly offended with the sinner. Yet, behold, 
there may be a reconciliation; the offended 
Majesty of heaven is willing to be reconciled. 
And observe, 1. He has appointed the Me- 
diator of reconciliation. He has reconciled 
us to himself by Jesus Christ. v. 18. 
God is to be owned from first to last in the 


i 
iy 
f; 


Ministry of the apostles. 
undertaking and performance of the Medi- 
ator. All things relating to our iliati 


reconciliation 
by Jesus: Christare. of God, who by. the 


mediation of Jesus Christ has. reconeiled the 
world to himself, and put: himself: into a 
capacity of being actually reconciled: to, of- 
fenders, without any wrong: or injury to his 
justice or holiness, and does not impute. to 
men their trespasses, but: recedes. from the 
rigour of the first. covena»t, which was 
broken, and does not insist: upon the-advan- 
tage he might justly take against us for: the 
breach of that covenant, but is willing to 
enter into a new treaty, and into a new cove- 
nant of grace, and, aceording. to. the tenour 


thereof, freely te forgive us all our-sins, and | 


justify freely by his grace alk those who do 
believe. 


God the scriptures were written, which. con- 
tain the word- of reconciliation, showing us 
that peace was made by the blood’ of the 
cross, that reconciliation is: wrought, and 
directing us. how- we may be interested 
therein. And he has appointed’ the office: of 
the ministry, which 1s a ministry of recon- 
ciliation: ministers are to open and proelaim 
to sinners the. terms. of mercy and recon- 
ciliation, and persuade them. te comply 
therewith. For, 

2. Reconciliation is here spoken of as our 
indispensable duty, v.20. As God is willing 
to be reconciled to us, we ought to. be recon- 
ciled to God. And it is the great end and 
design of the gospel, that word of reconcilia- 
tien, to. prevail upon sinners to Jay aside 
their enmity against God. Faithful ministers 
are Christ?s ambassadors, sent to treat witn 
sinners on peace and reconciliation: they 
come in God’s name, with his entreaties, and 
act in Christ’s stead, doing the very thing he 
did when he was upon this earth, ap? what 
he wills to be done now that he is in heaven. 
Wonderful condescension! Though God can 
be no loser by the quarrel, nor gainer by the 
peace, yet by his ministers he beseeches 
sinners to, lay aside. their enmity, and aecept 
of the terms he offers, that they would be 
reconciled to him, to alt his attributes, to all 
his laws, and to all; his providences, to be- 
lieve in the Mediator, to accept the atone- 
ment, and comply: with his gospel, in all the 
parts of it and in the whole design of it. 
And for our encouragement so to do the 
apostle subjoins what should be well knewn 
and} duly considered by us (v. 21), namely, 
(1.) The purity of the Mediator: He knew no 
sin. (2.) The sacrifice he offered: He was 
made sin; not a sinner, but sin, that is,a 
sin-offering, a sacrifice for sin. (3.) The end 
and design of all'this,: that we might be made 
the righteousness of God in him, might be 
instified freely bythe grace of God through 
the reaemption which is in Christ Jesus. 
Note, [1.] As Christ, who knew no sin of 


ithee: behold, now: ts. the aecepted 


2: He has appointed the ministry of | ©! , 
reconciiation, v.18. By the inspiration of | time ; behold; now zs» the: day of | 


2 CORINTHIANS. ae 


the righteousness. of. 
reconciliation: to God is: 


him thereféve. wemauat umalyyeud 7 
tion of his.righteousness:andhis only. 
GHAPs Vio 


Incthis;chapter the apostle gixes.am account of his, general ereand 
tq,all to wkem Fe preached; with eine anh j 
methods he uses, er, 1—l10,. Then he a " 


ticuiarly, to the Corinthians, giving, then: good. cautions. 


great affection and strong arguments, ver. 
AE then, as workers together 
with, hum, beseech, you, also 

that ye receive not the: grace of God 
in vain. 2° (For he saith, I have 
heard thee in, a.time aceepted, and’in © 
the day. of salyation have, succoured 


salvation.) 3° Giving no offence in 
any thing, that. the ministry be not 
blamed: 4, Buteim all, (ings approy- 
ing ourselves.as.the ministers of God, 
in much patience, in afflietions, in ne- 
vessities, 1n distresses, 5 In stripes, 
in imprisonments, in. tumults,, in. la- 
hours, in. watehings; im) fastings; 6 
By pureness, by knowledge, by long-- 
suffering, py kindness, by the Holy 
Ghost, by love unfeigned; 7 By the 
word of truth, by the power. of God, 
by the armour of: righteousness on 
the right hand and on the left, 8 By 
honour and’ dishonour, by: evil report 
and good report: as: deceivers, an 
yet true; 9: As. unknown, and’ yet 
well known; as: dying, ana, behole 
we live; as.chastened; and not killed; 
10 As sorrowful, yet alway rejoicing 
as poor, yet making» many rich; as 
having nothing, and’ yeé’ possessing 
all things. 
In these verses we have. an account ofthe 
apostle’s general, errand, and, exhortation t¢ 
all to. whom he. preached in every place wher 
he came, with the several arguments ant 
methods he used. Observe, % 
I. The errand or exhortation itself, namely. 
to. comply with the: gospel, offers» of recom: 
ciliation — that; being fayoured. with. tl 
gospel» they would, not.receive this.grace of - 
‘od in, vain, v.1. The gospel is a of | 
grace sounding in our-ears; but it will bei 
vain for us to hear it; unless:we-believe it, 2 
comply. with the end anch elec of a 
as it is. the duty, of theministers 0: 
to exhort and persuade their hearers 


his, own, was made sin for us, so we, who| must work; and must work for God and 


have no righteousness of our own, are made! piory, for souls and their good: an 


title of co-workers with:God. Nate,.1. The 
d 


ae Oe 


—"," 


a CHAP. VI. Ministry of the aposties. 
“are workers with God, yet under him, ‘as; was a:great sufferer, and met with many-af- 
‘instruments only; however, if they be faithful, | flictions, was often in necessities, and wanted 
they may hope to find’ God working with | the conveniences, if not. the necessaries, of 
them, and their labour will be effectual. | life; in -distresses, being straitened on every 
2. Observe the language and way of the | side, -hardly knowing what to do; in stripes 
spirit of the#gospel : it is not with roughness | often (ch. xi. 24); in imprisonments; in tu- 
_ and severity, but with all mildness and gentle- | mults raised by the Jews and Gentiles against 

ness, to beseech“and entreat, to use exhorta-} him; in labours, net only in preaching tha 

tions and arguments, in order to’ prevail with | gospel, but in travelling from place to place 
sinners and overcome their natural unwilling- | for that end, ‘and working with his hands-to 
ness’to be reconciled'to God ‘and to be happy | supply his necessities; m watchings and in 


for ever. fastings, either voluntary-or upon a religious 
3 II! The arguments ‘and method which the | account, or involuntary for the sake of reli- 
_ apostleused. And here he tells them, gion: but he exercised much patience in all, 


1. The present time is the only proper|v.4,5. Note, [{i.] It is the lot of faithful 

_ season to accept of the grace that is offered, | ministers often to be’reduced to. great diffi- 
and improve that grace which is afforded : | culties, and to stand in-need of much pa- 
_ Now is the accepted time, Now isthe day of | tience. [2.) Those who would approve 
_ salvation, v.2. The gospel day is a day of themselves to God must approve themselves 
salvation, the means of grace the means of | faithful in trouble as well as in peace, not 
_ salvation, the offers of the gospel the offers only in doing the work of God diligently, but 
_ Of salvation, ‘and ‘the present time the only |also in bearmg the will of God patienily. 
_ proper time to accept of these offers : To-day, |(2.) By acting from good principles. The 
while it is called to-day. The morrow is none |-apostle went by a good principle in.all he did, 
of ours: we know not what will be on the ;and tells them what his principles were (v. 6, 
> morrow, nor ‘where we ‘shall be; and we} 7); namely, pureness; and there is no piety 
: should remember that present seasons of | without purity. A care to keep ourselves 
_ grace/are short-and uncertain, and-cannot be | unspotted from the world is necessary in or- 
recalled when they are past. It is therefore | der to our acceptancewith God. Knowledge 
_ our duty and interest to improve them while | was another principle ;. and-zeal without this 
_ *wehave them, and noless than oursalvation |is but madness. He also acted with Jong- 
_ depends upon our'so doing. suffering and kindness, being not easily pro- 
2. ‘What caution they used not to give of- | yoked, but bearing with the hardness of men’s 
_ fence that might hinder ‘the ‘success of their | hearts,'and hard treatment from their hands, 
preaching: Giving ‘no offence in any thing, | to whom he kindly endeavoured to-do.goed. 
_ ¢.3. The’ apostle had great diffieulty:to be-| He acted under-the influence of the Holy 
_ have prudently-and inéffensively towards the | Ghost, from the noble principle of unfeigned 
_ Jews “and ‘Gentiles, for miany of both “sorts | love, according ‘to'the ‘rule of ‘the word of 
q watched for his! halting, and sought occasion | truth, wnder the supports and’ assistances 6f 
‘to blame’ him and’ his ministry, or his conver- | the power of God, »having on-the armour of 
‘sation; thereforehe'was’very catitious not to | righteousness (a consciousness -of universal 
_ give offence'to'those who were’so apt to take righteousness and holiness), which is the best 
“Ekenee, that he might mot offend the Jews | defence against the temptations of prosperity 
dy unnecessary zeal against the Jaw, ‘nor'the | on the ‘right ‘hand, ‘and of’ adversity ‘on the 
| Gentiles ‘by unnecessary ‘comipliances ‘with | left. (3.) By a due temper’and behaviour 
“Such “as' wé‘e zealous for ‘the law. ‘He was | under ‘all the ;wariety of-conditions in -this 
% eful, in“all his’words *and‘actions, ‘not'to | world, v.S—10. We must expect to meet 
| give offence, or occasion “of uilt or erief. | with many alterations of our circumstances 
| “Note, When others are too'aptto take offence, | and conditions in this world; and ‘it willbe 
_ ‘we'should be’ cautious lest'we give offence ; | a great'evidence of our integrity if we -pre- 
& ‘ministers “especially should ‘be ‘careful | serve aright:temper of mind, and-duly be- 


I they do’ any thing that may bring’ blame | have ourselves, under‘them all. -The apos- 
on their ministry or render that unsuccessful. | tles met with: honour and dishonour, good 
_ 3. Their constant’aim and endeavour in| report and evil report: good "men ‘in this 
all things'to approve ‘themselves faithful, as | worla must expect to meet with some’ disho- 
ecame the ministers of ‘God,'v. 4. ‘Wesee | nour’and reproaches, to balance their honour 
slept ‘stress ‘the ‘apostle upon allocca- | and esteem; ‘and we stand ‘in -need-of the 
“sions lays on fidelity in our ‘work, because »grace of God to atm us against the tempta- 
much Of Sur ‘succéss depends ‘upon ‘that. | tions of honour on the one hand, ‘so as to 
| “His*eye was Single, and his heart upright, in | bear good report without pride, 'and of dis- 
‘all his ministrations; ‘and ‘his great desire | honour on the ther ‘hand, ‘so as to bear ¥e- 

| “Was'to be the servant of God, and to'approve proaches ‘without \impatience or ‘recrimina- 
“Himself ‘so. “Note, “Ministers of ‘the gospel | tion. It should-seem that persons differently 
should “look upon themselves “as"God’s ser- | represented the apostles in their reports; 
“or ministers, ‘and act°in"evety thing | that some represented them as the best, and 
bly ‘to that charatter. ‘So did theapos-| others as the worst, of men: by some they 
(1.)'By mech patience in-afflictions. He | were counted deceivers, and run dowa as 


“Od 


ry 


: Bientstry of the apostles. 


such; by others as true, preaching the gos- 
pel of truth,.and men who were true to the 
trust reposed in them. They were slighted 
by the men of the world as unknown, men of 
no figure or account, not worth taking no- 
tice of ; yet in all the churches of Christ they 
were well known, and of great account : they 
were looked upon as dying, being killed all 
the day long, and their interest was thought 
to be a dying interest; “ and yet behold,” 
says the apostle, “we live, and live com- 
fortably, and bear up cheerfully under all 
our hardships, and go on conquering and to 
conquer.” They were chastened, and often 
fell under the lash of the law, yet not killed : 
and though it was thought that they were 
sorrowful, a company of mopish and melan- 
choly men, always sighing and mourning, 
yet they were always rejoicing in God, and 
had the greatest reason to rejoice always. 
They were despised as poor, upon the ac- 
count of their poverty in this world; and yet 
they made many rich, by preaching the 
unsearchable riches of Christ. They were 
thought to have nothing, and silver and gold 
they had none, houses and lands they had 
none; yet they possessed all things: they 
had nothing in this world, but they had a 
treasure in heaven. Their effects lay in an- 
other country, in another world. They had 
nothing in themselves, but possessed all 
things in Christ. Such a paradox is a Chris- 
tian’s life, and through such a variety of con- 
ditions and reports lies our way to heaven; 
and we should be careful in all these things 
to approve ourselves to God. 


11 O ye Corinthians, our mouth is 
open unto you, our heart is enlarged. 
12 Ye are not straitened in us; but 
ye are straitened in your own bowels. 
13 Now for a recompence in the same, 
(I speak as unto my children,) be 
ye also enlarged. 14 Be ye not 
unequally yoked together with un- 
believers: for what fellowship hath 
righteousness with unrighteousness ? 
and what communion hath light with 
darkness? 15 And what concord 
hath Christ with Belial? or what part 
hath he that believeth with an infidel ? 
16 And what agreement hath the 
temple of God with idols? for ye are 
the temple of the living God ; as God 
oath said, I will dwell in them, and 
walk in them; and I will be their 
God, and they shall be my people. 
17. Wherefore come out from among 
hem, and be ye separate, saith the 
Lord, and touch not the unclean 
thing; and I will receive you, 18 


And will be a father unto you, and ye| Rimmon. The apostle gives several good | 


2 CORINTHIANS. 


shall be my sons and daughters, 
the Lord Almighty. ~~ : 


The apostle proceeds to address himself 
more particularly to the Corinthians, and — 
cautions them against mingling with unbe-— 
lievers. Here observe, : 

I. How the caution is introduced with a 
profession, in a very pathetic manner, of the 
most tender affectionto them, even like that 
of a father to his children, v. 11—13. Though 
the apostle was happy in a great fluency of 
expressions, yet he seemed to want words to 
express the warm affections he had for these 
Corinthians. As if he had said, “‘ O ye Co- 
rinthians, to whom I am now writing, I would 
fain convince you how well I love you: weare 
desirous to promote the spiritual and eternal — 
welfare of all to whom we preach, yet our 
mouth is open unto you, and our heart is en- 
larged unto you, in a special manner.”’ And, — 
because his heart was thus enlarged with love 
to them, therefore he opened his mouth so 
freely to them in kind admonitions and ex- 
hortations: ‘‘ You are not,” says he, ‘* strait. 
ened in us ; we would gladly do you all the 
service we can, and promote your comfort, as 
helpers of your faith and your joy; and, if it 
be otherwise, the fault is in yourselves ; it is” 
because you are-straitened in yourselves, and 
fail in suitable returns to us, through some 
misapprehensions concerning us ; and all we 
desire as a recompence is only that you 
would be proportionably affected towards us, 
as children should love their father.’’ Note, 
It is desirable that there should be a mutual 
good affection between ministers and thei 
people, and this would greatly tend to their 
mutual comfort and advantage. 

II. The caution or exhortation itself, not to 
mingle with unbelievers, not to be unequally 
yoked with them, v.14. Either, 

1. In stated relations. . It is wron 
good people to join in affinity with th 
wicked and profane ; these will draw different | 
ways, and that will be galling aud grievous 
Those relations that are onr choice must be | 
chosen by rule; and it.is good for those who | 
are themselves the children of God to join | 
with those who are so likewise; for there i 
more danger that. the bad will damage: 
good than hope that the good will benefit t 
bad. 

2. In common conversation. We should 
not yoke ourselves in fmendship and ac- 
quaintance with wicked men and unbelieye: 
Though we cannot wholly avoid seeing, 
hearing, and being with such, yet pa 
never choose them for our bosom-friends. 

3. Much less should we join in religious 
communion with them; we must not join 


concur with them in their false worship, nor 
any abominations; we must not confound 
together the table of the Lord and the table 
of devils, the house of God and the house of 


‘reasons against this corrupt mixture. (1.) 
It is a very great absurdity, v. 14,15. It is 
an unequal yoking of things together that 
~ will not agree together; as bad as for the Jews 
_ to have ploughed with an ox and an ass or to 
have sown divers sorts of grain intermixed. 
What an absurdity is it to think of joming 
righteousness and unrighteousness, or min- 

gling light and darkness, fire and water, 

together! Believers are, and should be, 
_ righteous; but unbelievers are unrighteous. 

Believers are made light in the Lord, but un- 
believers are in darkness; and what com- 
 fortable communion can these have together? 
_ Christ and Belial are contrary one to the other; 
_ they have opposite interests and designs, so 
_ that it is impossible there should be any con- 
cord or agreement between them. It is 
_ absurd, therefore, to think of enlisting under 
_ both; and, if the believer has part with an 
‘infidel, he does what in him lies to bring 


Christ and Belial together. (2.) It is a dis-| 


honour to the Christian’s profession (v. 16); 
_ for Christians are by profession, and should 
_ be in reality, the temples of the living God— 
. dedicated to, and employed for, the service of 
_ God, who has promised to reside in them, to 
dwell and walk in them, to stand in a special 
_ relation to them, and take a special care of 
_ them, that he will be their God and they shall 
be his people. Now there can be no agree- 
_ ment between thetemple of Godand idols. Idols 
are rivals with God for his honour, and God 
_ isa jealous God, and will not give his glory 
é to another. (3.) There is a great deal of 
_ danger in communicating with unbelievers 
and idolaters, danger of being defiled and of 
eing rejected; therefore the exhortation is 
. 17) to come out from among them, and keep 
at a due distance, to be separate, as one would 
avoid the society of those who have the leprosy 
| or the plague, for fear of taking infection, and 
not to touch the unclean thing, lest we be de- 
| filed. Who can touch pitch, and not be de- 
| filed by it? We must take care not to defile 
_ ourselves by converse with those who defile 
| themselves with sin; so isthe will of God, as 
_ we ever hope to be received, and not rejected, 
by him. (4.) It is base ingratitude to God 
for all the favours he has bestowed upon 
believers and promised to them, v. 18. God 
has promised to be a Father to them, and that 
‘they shall be his sons and his daughters ; 
and is there a greater honour or happiness 
nm this? How ungrateful a thing then 
Aust it be if those who have this dignity 
and felicity should degrade and debase 
themselves by mingling with unbelievers! 
Do we thus requite the Lord, O foolish and 
unwise ? 


uy 
a, 


CHAP. VII 


| This chapter begins with an exhortation to progressive holiness» 

2nd a due regard to the ministers of the gospel, ver. —4. Then 
_ the apostle returns from a long digression to speak further of the 
fair concerning the incestuous person, and tells them what 
safort he received in his distress about tnat matter, upon his 
‘meeting with Titus (ver.5—7), and how he rejoiced in their 
Fepoutance, with the evidences thereof, ver. 8—ll. And, lastly, 
he concludes with endeavouring to comfort the Corinthians, 


CHAP. VII. 


Progressive holiness, 


upon whom his admunitions had had sv good am effect, vor- 
12—I6. 


Hees therefore these pro- 
mises, dearly beloved, let us 
cleanse ourselves from all filthiness of 
the flesh and spirit, perfecting holiness 
in the fear of God. 2 Receive us; 
we have wronged no man, we have 
corrupted no man, we have defrauded 
no man. 3 I speak not this to con- 
demn you: for I have said before, 
that ye are in our hearts to die and 
live with you. 4 Great is my boldness 
of speech toward you, great is my 
glorying of you: I am filled with 
comfort, I am exceeding joyful in alk 


our tribulation. 

These verses contain a double exhorta- 
tion :— 

I. To make a progress in holiness, or fo 
perfect holiness in the fear of God,v. 1. ‘This 
exhortation is given with most tender affec- 
tion to those who were dearly beloved, and 
enforced by strong arguments, even the con- 
sideration of those exceedingly great and 
precious promises which were mentioned in 
the former chapter, and which the Corinthians 
had an interest in anda title to. The promises 
of God are strong inducements to sanctifica- 
tion, in both the branches thereof; namely, 
1. The dying unto sin, or mortifying our 
lusts.and corruptions: we must cleanse our- 
selves from ail filthiness of flesh and spirit. 
Sin is filthiness, and there are-defilements of. 
body and mind. There are sins of the flesh, 
that are committed with the body, and sins of 
the spirit, spiritual wickednesses; and we 
must cleanse ourselves from the filthiness of 
both, for God is to be glorified both with 
bodyandsoul. 2. The living unto righteous. 
ness and holiness. If we hope God is our 
Father, we must endeavour +o be partakers of 
his holiness, to be holy as he is holy, and per- 
fect as our Father in heaven is perfect. We 
must be still perfecting holiness, and not be 
contented with sincerity (which is our gospel 
perfection), without aiming at sinless perfec- 
tion, though we shall always come short of it 
while we are in this world; and this we must 
do in the fear of God, which is the root and 
principle of all religion, and there is no. 
holiness without it. Note, Faith and hope 
in the promises of God must not destroy our 
fear of God, who taketh pleasure in those that 
fear him and hope in his mercy. 

II. To show a due regard to the ministers 
of the gospel: Recewe us, v. 2. ‘Those who 
labour in the word and doctrine should be 
had in reputation, and be highly esteemed for 
their work’s sake: and this would be a help 
to making progress in holiness. If the mi- 
nisters of the-gospel are thought contempti- 
ble because of their office, there is dangev 
lest the gospel itself be contemned also. The 


Siar 


Baa et 


Various exhoriations. 


apostle did not think it any disparagement 
to court the favour of tls Corinthians; and, 
though we, must flatter sone, yet we must 
be gentle towards all. fe tells them, 1. He 
had done nothing to fi -eit their esteem and 
good-will, but) was cautious not to do any 
thing to deserve their ill-will (@. 2): “We 
have wronged no man: we have done you no 
harm, but always designed your good.” J 
have coveted no man’s silver, nor gold, nor 
apparel, said he. to the elders of Ephesus, 
Acts xx. 33. ‘‘ We have corrupted. no, man, 
by false doctrines or flattering speeches. We 
have defrauded no man ; we have not sought 
ourselves, nor to promote our own secular 
interests by crafty and greedy measures, to 
the damage of any persons.” This.is,an,ap- 

eal like that of Samuel, 1 Sam. xii, Note, 
Then may ministers the more confidently ex- 
pect esteem, and favour from the people when 
they can safely appeal to them that they are 
guilty of nothing that deserves disesteem: or 
displeasure. 2. He did not herein reflect 
upon them for want of affection to him, v. 3, 
4. So tenderly and cautiously did the apostle 
deal with the Corinthians, among whom there 
were some who would be glad of any occa- 
sion to reproach him, and prejudice the minds 
of others against him. ‘To prevent any in- 
sinuations against him on account of ‘what 
he had said, as if he intended to charge them 


-with wronging him, or unjust accusations of 


him for having wronged them, he assures 
them. again of his great affection to them, 
mmsomuch that he could spend his last breath 
at Corinth, and live and die with them, if his 
business with other churches, and his work 
as an apostle (which was not to be confined 
to one place only), would permit him to do 
so. And he adds it was his great affection to 
them that made him use such boldness or 
freedom of speech towards them, and caused 
him to glory, or -make his boast of them, in 
all places, and upon all occasions, being filled 
with comfort, and exceedingly joyful in ali their 
tribulations. ; 2 

5 For, when we were come into 
Macedonia, our flesh had no rest, but 
we were troubled on, every. side; 
without were fightings, within were 
fears. 6 Nevertheless God, that 
comforteth those that.are cast down, 
comforted us by the coming of Titus ; 
7 And not: by his coming only, but 
by the consolation wherewith he was 
comforted, in you, when he told us 
your earnest desire, your mourning, 
your fervent mind toward me ; so: that 
I rejoiced the more. 8 For though 
I made you sorry with a letter, I do 
not, repent, though I did repent : for 
I perceive that the same epistle, hath 
vaade you sorry, though 2-were but 


2 CORINTHIANS. 


fora season. 9 Now Ir 
that ye were made sorry, but that ye 
sorrowed to repentance: for ye were 
made sorry after a, godly manner, that 
ye might receive damage by us. in 
nothing. 10 For godlysorrow worketh 
repentance to salvation not to be 
repented of: but. the. sorrow of the 
world worketh death. 11 For behold. 
this selfsame thing, that ye sorrowed 
after a godly sort, what, carefulness it 
wrought in you, yea, whaé clearing of 
yourselves, yea; what indignation, yea, - 
what fear; yea, what vehement desire, 
yea, what zeal, yea, what revenge! 


In all things ye haye approved your- 
selves to be clear in, this, matter. | 
There. seems to besa renee between 
chy ii. 13, (where, the: apostle: said: he, had. no | 
rest in his spixit- when he,found not Titus ag. 
Troas) and, the, fifth verse,of. this, chapter; 
and. so: great was his,affection.to the.Corin; — 
thians, and. his, concern about,their behaviour. 
in relation, to, the, incestuous, person, that, in 
his further.travels, he still had no rest till he 
heard from them. And now he tells, them, | 

I. How he was.distresged, v. 5. io was. 
troubled when: he. didnot, meet, with, Titus at 
Troas,, and. afterwards. when. for some, time 
he did, not, meet. with him in, Macedonia: — 
this was a.grief to him, because he.could not. 4 
hear what, reception, he. met with at Corinth,, ‘ 
nor how. their. affairs, went, forward.. And, — 
besides. this, they, met) with other troubles, 
with incessant storms. of persecutions; there — 
were. fightings..without, or continual conten- | 
tions. with; and opposition, from, Jews and 
Gentiles; and there, were. fears within, and | 
great concern: for, such as, hadsembraced the. | 
Christian, faith, lest, they, should be corrupted 
or seduced, and. give, scandal to others, or be. 
scandalized. 5 

II. How: he was comforted, v. 6,7, Here 
observe, 1. The very coming, of. Titus, was, | 
some comfort to him. It was matter of jo 
to see him, whom. he. long, desired. and e 
pected to. meet, with. The very coming 
Titus and his company, who, was. dear to” 
him, as, his: own, son,in. the common faith (Tit. 
i. 4), was, a, great comfort to the. pote i 
his, trayels and troubles... But, 2. The goo i 
news, which Titus brought, concerning. the — 
Corinthians was matter of greater consolati i" 
He found Titus to be comforted in them 
and. this. filled the apostle with comfort, es- 
pecially when he acquainted him with. thei 
earnest desire to give good satisfaction m_ 
the things about which the apostle had” 
written to, them; and of their mourning for 
the scandal that was found among»them, 
the. great. grief they, had caused to. others, 
and their fervent mind or great affection: tos 
wards the apostle, who. had dealt so faithiully 


oF 


a Ds 57. 


is the observation of Solomon (Prov. xxviii. 
23), He that rebuketh aman afterwards shall 
_ find more favour than ‘he that flattereth with 
nis tongue. 3. He ascribes all his comfort to 
God as the author. It was God who com- 
forted him by the coming of Titus, even the 
God of all comfort: God, who comforteth 
those that are cast down, v.-6. Note, We 
should look‘above and beyondall' means and 
instruments, unto God,-as the author of ‘all 
the consolation and the:good that we enjoy. 
‘Ill. How greatly he rejoiced at their re- 
pentance, and ‘the evidences thereof. ‘The 
| apostle’ was sorry that he had grieved them, 
that some pious persons among them laid to 
heart very‘greatly what he said in his former 
~ epistle, or that it was needful he should make 
¥ those sorry whom he would rather have made 
' glad, v. 8. But now he rejoiced, when he 
_ found they had-sorrowed to repentance, v. 9. 
Their sorrow in itself was not the cause of his 
_ rejoicing; but'the’nature of it, and the’effect 
of it (repentanceunto salvation, v. 10), made 
_ him rejoice ;'for now it appeared that they 
had received damage by him in nothing. 
_ Their sorrow “was but for a ‘setison ; it was 
turned into joy, ‘and ‘that joy'was durable. 
Observe here, 
1. The “antecedent of ‘true repentance is 
_ godly sorrow ; ‘this worketh ‘repentance. It 
_ is not repentance itself, but it is'a good pre- 
parative to repentance, ‘and im Some sense 
the cause that ‘produces repentance. The 
_ offendér*had great*sorrow, he was in danger 
_ of being swallowed up with overmuch sorrow ; 
and the 'sdciety was greatly sorrowful which 
jefore Was puffed up: ‘and this sorrow of 
eirs was ‘after’a codly manner, oraccording 
_ to God (as it is m'the original), that'is, it was 
| according to the will of God, tended’ to the 
glory of God, and was wrought by the Spirit 
| of God. It ‘was ‘a ‘godly sorrow, because a 
| sorrow for sin, as’an offence against God, ‘an 
instance of ingratitude, and a forfeiture of 
| God’s favour. ‘There is a'great difference 
| between this ‘sorrow ofa godly sort and the 
sorrow of this world. Godly ‘sorrow pro- 
| duces repentance ‘and ‘reformation, and will 
| endinsalvation; butworldly'sorrow worketh 
death. The sorrows of worldly ‘men for 
| worldly ‘things will bring ‘down gray hairs 
_ the sooner to the igrave, and‘such’a sorrow 
| éven for'sin'as Judas had will have’ fatal con- 
| sequences, as his had, which wrought death. 
Note, (1.) Repentance will be attended with 
| salvation. Therefore, (2.) True penitents 
| willmever repent that they have repented, nor 
of any thing that was conducive thereto. (3.) 
Humiliation and/godly sorrow are previously 
necessary in order to repentance, and both of 
them are from'God, the giver of all grace. 
2. Phe ‘happy fruits and consequences of 
' true ‘vepentance are ‘mentioned (v.11); and 
those fruits that are mect for repentance are 
the best evidences of it. ‘Where the heart is 


Ned 


a 


’ 
t 


_ CHAP. VII. 
with them in reproying ther faults: so true|too. The Corinthians made it evident that 


49 : . aie a a iy isha ts i SS il el caky yaa” iy RD i pitied i rake. lating SL) 


Case of the incestuous person. 


their sorrow was a godly sorrow,-and such as 
wrought repentance, because it wrought in 
them great carefulness about their souls, and 
to:avoid sin, and please God; it wrought also 
a clearmg of themselves, not by imsisting 
upon their own justification before God, es- 
pecially while they persisted in their sin, but 
by endeavours to put away theaccursed thing, 
and so freethemselves from the just impu- 
tation of approving the evil that had been 
done. It wrought indignation’at sin, at them- 
selves, at the tempter and his instruments ; it 
wrought fear, a fear of reverence, a fear of 
watchfulness, and a fear of distrust, not a 
distrust of God, but»of themselves ;\an awful 
fear of God, a cautious fear of sin, and a 
jealous fear of themselves. It wrought vehe- 
ment desires after a thorough reformation of 
what had been amiss, and of reconciliation 
with Godwhom theyhad offended. Itavrought 
zeal, a mixture-of love and anger, a zeal for 
duty, and against ‘sin. It wrought, lastly, 
revenge against sin and their own folly, by 
endeavours to make jall due satisfaction for 
injuries that might be done thereby. Ard 
thus.in all, things had they approved themselves 
to be clear in-that matter. Not that they were 
innocent, -but that they were penitent, ‘and 
therefore. clear of, guilt before God, whowould 
pardon.and not punish them; and they ought 
no lenger to be reproved, much less to be 
reproached, by men, for what they had truly 
repented of. 

12 Wherefore, though I wrote. unto 
you, J did it not ‘for his cause that 
had done the wrong, nor for his cause 
that suffered wrong, but that our care 


for you in the sight of God might 


appear unto you. 13 Therefore we 
were comforted in ‘your comfort : "yea, 
and exceedingly the more joyed we 
for the joy of Titus, because his spirit 
was refreshed by youall. 14 For if 
I have boasted any thing to him of 
you, I am not ashamed; but ‘as we 
spake all things to you in truth, ‘even 
so our boasting, which I made before 
Titus, is found.a truth. 15 And his 
inward affection is more abundant 
toward you, whilst he remembereth 
the obedience of you all, how ‘with 
fear and trembling ‘ye received him. 
16 I rejoice therefore that I have 
confidence in you in all things. 

In these verses the apostle endeavours to 
comfort the Corinthians, upon whom his 
admonitions had Had such good effect. And in 
order thereto, 1. He tells them he had a 
good design in his former epistle, which might 
be thought severs, v. 12. It was nut chiefly 


‘changed, the life ‘and ‘actions will be changed | for his cause that did the wrong, not only for 


Charity of the Nraceaonians. 2 CORIN 


his benefit, much less merely that he should 
be punished; nor was it merely for his cause 
that suffered wrong, namely, the injured 
father, and that he might have what satis- 
faction could be given him; but it was also 
to manifest his great and sincere concern and 
care for. them, for the whole church, lest that 
should suffer by letting such a crime, and the 
scandal thereof, remain among them without 
due remark and resentment. 2. He acquaints 
them with the joy of Titus as well as of him- 
self upon the account of their repentance and 
good behaviour. Titus was rejoiced, and his 
spirit refreshed, with their comfort, and this 
comforted and rejoiced the apostle also (v. 13); 
and, as Titus was comforted while he was 
with them, so when he remembered his re- 
ception among them, expressing their obe- 


dience to the apostolical directions, and their | 


fear and trembling at the reproofs that were 
given them, the thoughts of these things 
inflamed and increased his affections tothem, 
v. 15. Note, Great comfort and joy follow 
upon godly sorrow. Assin occasions general 
grief, so repentance and reformation occasion 
general joy. Paul was glad, and Titus was 
glad, and the Corinthians were comforted, 
and the penitent ought to be comforted ; and 
well may all this joy be on earth, when there 
isjoy in heaven overonesinnerthat repenteth. 
3. He concludes this whole matter with ex- 
pressing the entire confidence he hadin them : 
hewasnotashamed ofhis boasting concerning | 
them to Titus (v. 14); for he was not disap- 
pointed in his expectation concerning them, 
which he signified to Titus, and he could now 
with great joy declare what confidence hestill 
had in them as to all things, that he did not 
doubt of their good behaviour for the time to 
come. Note, It isa great comfort and joy to 
a faithful minister to have to do with a people 
whom he-can confide in, and who he has 
reason to hope will comply withevery thinghe 
proposes to them that is for the glory of God, 
the credit of the gospel, and their advantage. 


CHAP. VIII. 


In this and the followmg chapter Paul is exhorting and directing, 
the Corinthians about a particular work of charity—to relieve 
the necessities of the poor saints at Jerusalem and in Judea, 
according to the good example of the churches in Macedona, 
Rom. xv.26. The Christians at Jerusalem, through war, famine, 
and persecution, had become poor, many of them had fallen into 
decay, and perhaps most of them were but poor when they first 
embraced Christianity ; for Christ said, ‘* The poor receive the 
gospel.” Now Paul, though he was the apostle of the Gentiles, 
juad a tender regard, and kind concern, for those among the 
Jews who were converted to the Christian faith; and, though 
many of them had not so much affection to the Gentile converts 
as they ought to have had, yet the apostle would have the Gen- 
tiles to be kind to them, and stirred them up to contribute 
Iiberally for their relief. Upou this subject he is very copious, 
and writes very affectingly. In this eighth chapter he acquaints 

he Corinthians with, and commends, the good example of the 

Macedonians in this work of charity, and that Titus was sent to 

Corinth to collect their bounty, ver. 1—6. He then proceeds to 

urge this duty with several cogent arguments (ver. 7--15), and 

Gann the persons who were employed in this affair, ver. 
-7A. 


OREOVER, brethren, we do 
you to wit of the grace of God 
oestowed on the churches of Mace- 
donia; 2 How that in a great trial 
of afflictron the abundance of their 


THIANS. n. 57. 
|joy and their deep poverty abounde? 
unto the riches of their liberality. + 
For to their power, { bear record, 
yea, and beyond their, power-they were 
willing of themselves; 4 Praying us 
with much entreaty that we would 
receive the gift, and take upon us the ~ 
ifellowship of the ministermg to the — 
saints. 5 And this they did, not as — 
we hoped, but first gave their own” 
selves to the Lord, and unto us by 
the will of God. -6 Insomuch that’ 
we desired Titus, that as he had be-_ 
gun, so he would also finish in you — 
the same grace also. : 
Observe here, a 
I. The apostle takes occasion from the © 
sood exampleof the churches of Macedonia, ~ 
that. is, of Philippi, Thessalonica, Berea, and — 
others in the region of Macedonia, to exhort F 
the Corinthians and the Christians in Achaia — 
to the good work of charity. And, : 
1. He acquaints them with their great libe. 
rality, which he calls the grace of God bestowed 
on the churches, v. 1. Some think the words” 
should be rendered, the gift of God given in 
or by the churches. He certainly means the 
charitable gifts of these churches, which are 
called the grace or gifts of God, either because” 
they were very large, or rather because their 
charity to the poor saints did proceed from 
God as the author, and was accompanied with © 
true love to God, which also was manifested 
this way. The grace.of God must be owned 
as the root and fountain of all the good that © 
is in us, or done by us, at any time ; and it is 
great grace and favour from God, and be 
stowed on us, if we are made useful to others, 
and are forward to any good work. . 
2. He commends the charity of the Mace-— 
donians, and sets it forth with good advantage 
He tells them, (1.) They were but in a low 
condition, and themselves in distress, yet they 
| contributed to the relief of others. They w 
\tn great tribulation and deep poverty, v. 2. I 
was a time of great affliction with them, a 
|may be seen, Acts xviii. 17- The Christia 
lin these parts met with ill treatment, which 
had reduced them to deep poverty; yet, as 
they had abundance of joy in-the midst of 
tribulation, they abounded in their liberalit 
they gave out of a little, trusting in God 
provide for them, and make it up to the 
(2.) They gave very largely, with the riches 
liberality (v. 2), that is, as liberally as if the 
had been rich. It was a large contribution 
they made, all things considered ; it was ac-— 
cording to, yea beyond, their power (v. 3), 
much as could well be expected from them, i 
not more. Note, Though men.may cond 
the indiscretion, yet God will accept the piou: 
zeal, of those who in real works of piety and 
charity do rather beyond their power. (5.1 
They were very ready and forward to this” 


Teery 


. 3), and were so far from needing that Paul 
should urge and press them with many ar- 
. guments that they prayed him with much 
_entreaty to receive the gift, v.4. It seems 
Paul was backward to undertake this trust, 
for he would give himself to the word and 
ayer ; or, it may be, he was apprehensive 
ioe ready his enemies would be to reproach 
‘and blacken him upon all occasions, and 
-might take a handle against him upon ac- 
count of so large a sum deposited in his 
hands, to suspect or accuse him of indiscretion 
and partiality in the distribution, if not of 
some injustice. Note, Howcautious ministers 
‘should be, especially in money-matters, not 
“to give occasion to those who seek occasion 
to speak reproachfully! (4.) Their charity 
‘was founded in true piety, and this was the 
great commendation of it. They performed 
this good work in a right method : First they 
"gave themselves to the Lord, and then ‘hey 
“gave unto us their contributions, by the will 
_of God (v. 5), that is, according as it was the 
will of God they should do, or to be disposed 
a4 as the will of God should be, and “r his 
glory. This, it seems, exceeded the evpecta- 
tion of the apostle; it was more’ than he 
hoped for, to see such warm and pious 
affections shining in these Macedonians, and 
this good work performed with so much de- 
‘ yotion andsolemnity. They solemnly, jointly, 
and unanimously, made a fresh surrender of 
hemselves, and all they had, unto the Lord 
Jesus Christ. They had done this before, 
and now they doit again upon this occasion ; 
sanetifying their contributions to God’s 
Ye onour, by first giving themselves to the 
sord. Note, [1.] We should give ourselves 
to God; we cannot bestow ourselves better. 
Pl When we give ourselves to the Lord, we 
“then give him all we have, to be called for 
lees disposed of according to his will. [3.] 
Whatever we use or lay out for God, it is 
| only giving to him what is his own. [4.] What 
be give or bestow for charitable uses will not 
| be accepted of God, nor turn to our advantage, 
‘unless we first give ourselves to the Lord. 
Il. The apostle tells them that Titus was 
desired to go and make a collection among 
them (0.6), and Titus, he knew, would be an 
| acceptable person to them. He had met with 
kind reception among them formerly. They 
had shown good affection to him, and he had 
\ ee love for them. Besides, Titus had 
ready begun this work among them, there- 
|fore he was desired to finish it. So that he 
was, on all accounts, a proper person to be 
employed; and, when so good a work had 
| already prospered in so good a hand, it would 
ibs a pity if it should not proceed and be 
finished. Note, It is an instance of wisdom 
|to use proper instruments in a work we 
desire to do well; and the work of charity 
will often succeed the best when the most 
er persons are employed to solicit contri- 
ons and dispose of them. 


4 


} 
| 
ae 
| 


. ree en OAR: 
good work. They were willing of’ themseives | 


4 ee ee ee a se “- 4 ry > hd 
TE Se PR a ie, UR |g 


Charity urged, 
7 ‘Therefore, as ye abound in every 
thing, im faith, and utterance, and 
knowledge, and zn all diligence, and 
in your love to us, see that ye abound 
in this grace also. 8 I speak not by 
commandment, but by occasion of 
the forwardness of others, and to 
prove the sincerity of your love. ¢ 
For ye know the grace of our Lord 
Jesus Christ, that, though he was 
rich, yet for your sakes he became 
poor, that ye through his poverty 
might be rich... 10 And herein I give 
my advice: for this is expedient for 
you, who have begun before, not only 
to do, but also to be forward a year 
ago. 11 Now therefore perform the 
doing of zt ; that as there was a rea- 
diness to will, so there may be a per- 
formance also out of that which ye 
have. 12 For if there be first a 
willing mind, zt. is accepted according 
to that a man hath, and not according 
to that he hath not. 13 For I mean 
not that other men be eased, and yv 
burdened: 14 But by an equality, 
that now at this time your abundance 
may be a supply tor their want, that 
their abundance also may be a supply 
for your want: that there may be 
equality: 15 As it is written, He 
that had. gathered much had nothing 
over ; and he that had gathered little 
had no lack. 


In these verses the apostle uses several co- 
gent arguments to stir up the Corinthians te 
this good work of charity. 

I. He urges upon them the consideration 
of their eminence in other gifts and graces, 
and would have them excel in this of charity 
also}v. 7. Great address and much holy art 
are here used by the apostle. When he would 
persuade the Corinthians to this good thing, 
he commends them for other good things 
that were found in them. Most people love 
to be complimented, especially when we ask 
a gift of them for ourselves or others ; and it 
is a justice we owe to those in whom God’s 
grace shines to give them their due com- 
mendation. Observe here, What it was that 
the Corinthians abounded in. Faith is men- 
tioned first, for that is the root ; and, as with- 
out faith it is impossible to please God (Heb. 
xi. 6), so those who abound in faith will 
abound in other graces and good works also ; 
and this will work and show itself by love. 
To their faith was added utterance, which is 
an excellent gift, and redounds much to the 
glory of God and the good of the church. 


Charity urgeu. 


Many have faith who want utterance. But 
these Corinthians excelied most churches in 
spiritual gifts, and particularly in utteratice ; 
and yet this'was not in them, as in too‘teany, 
both the effect andevidence of ignorance ; for 
with their-utterance there appeared -know- 


ledge, abundance! of knowledge. "They had/ 


a treasury of things new and old, and in 
their utterance ‘they brought out of this tréa- 
sury. ‘They’abounded also‘in’ all diligence. 
LPhose who have:great knowledge/and ready 
utterance are not always the most diligent 
Christians. Great talkers ate not always the 
best doers ; but these Corinthians “were dili- 
gent ‘to do,‘as well ‘as ‘know and‘talk, well. 
And further, they had'abundant love to their 
ministers; and were ‘not ike-too many, 
who, having gifts: of their own, are but too 
apt to slight their ministers, and neglect 
them. Now to all these good things the 
apostle desives them ‘to ‘add this grace 
also, ‘to.aboundin charity to the poor ; ‘that, 
where:so much.good was found, there should 
be found yet moregood. Before the apostle 
proceeds to another argument he takes care 
to prévent’any ‘misapprehensions of his @e- 
sign) to Wnipose “on “them, ‘or ‘to ‘bind "heavy 
burdens -upon them by his -authority; and 
tells them (v. 8) he does not speak by com- 
mandment, or in a way of authority. I give 
my advice,'v.10. “He'took occasion from'the 
forwarditess of others to propose what would 
be expedient for them, ‘and ‘would. prove: the 
sincerity of their love, or be the genuine effect 
and evidence thereof. Note, A great differ- 
ence-Should be made between plain and po- 
sitive duty,’and the improvement ofa present 
opportunity of doing orgetting good. Many 
a thing which is-goed ‘for us-to.do, yet: ean- 
not besaid to be, by express and indispensable 
commandment, our duty at this or that time. 
II. Another argument is taken fromthe 
consideration of the grace of our Lord Jesus 
Christ. The best-arguments for Christian 
duties are those that are taken. from the love 
of Christ, that.constrainethus. 'The example 
of the churches ef Macedonia ‘was such .as 
the Corinthians should imitate ; but -the 
example ‘of -our -Lord Jesus Christ should 
have much gréater influence. And you know, 
saith the apostle, the grace of our Lord Jesus 
Christ (v. 9), that though hewas rich, as being 
God, equal in “power ‘and ‘glory with the 
Father, rich in all. the. glory and blessedness 
of the upper world, ‘yet for your sakes he be- 
came poor ; not only did become man for us, 
but he became pooralso. ‘He was-born in poor 
circumstances, lived-a poor life, and died in 
poverty; and this ‘was for our sakes, that we 
thereby might be made rich, rich in the love 
and favour.of God, rich in the blessings and 
promises of thenew'covenant, rich inthehopes 
of eternal life, being heirs of the kingdom. 
This is a, good reason why we should be'cha- 
ritable to the poor out of what we have, be- 


éause we ourselves live upon the chanty of 


the Lord Jesus Christ. 


2 CORINTHIANS. 


‘pleasant:to behold, and give hopes ef g00 


‘can do, and not reject them for what they 


, <a Bil of « 


III. Another argu 
good purposes, and fc 
begin this good work. 


and blossoms, 


without performances. — So good teeming 
are re but ‘we shall i? the t 
unless there be perséverance, and ‘we bring 
forth fruit to perfeetion. -Seeing thérefore 
the Corinthians had ‘shown a_ readiness to 
will, he would have them be ‘caréfulalso in 
the performance, according to their ee 
For, 2. This would be acceptable to‘God 
This willing mind is-uccepted (v. 12), when 
accompanied with sincere endeavours. When 
men purpose that which is.good, and éndea- 
vour, according to their ability, to perforr 
also, God will aecept of what they have, dr 


have not, and what is not:in their power to 
do: and this is true as to other b 
sides the work of charity But let us not 
here that this scripture will by no ‘means 
jastify those “ito0 Hida deenall meanings “ar 
enough, or that. good purposes, and the pre 
fession of a willing mind, are sufficiént t 
save them. It ‘is accepted, indeed, whe 
there is a performance ‘as far as we are ak 
and when Providence hinders the perform 
ance, as in David’s case concerning buildis 
a house for the Lord, 2°"Sam. vii. _ 
IV. Another argument is takén from th 
discrimination which the ‘divine Provident 
makes in the distribution of the things 
this world, and the mutability of hum 
affairs, v. 13—15. The force of the argui 
seems ‘to be this :—-Providence gives fo s 
more of the good things of this world, and’ 
some less, and that with this design, t 
those who have a greater abundance 
supply those who are in want, that there’ mi 
be room for charity. And further, conside 
ing the mutabilityof human affairs,and h 
soon there may be amalteration, so that th 
who now have an abundance thay stand 
need of being. ‘supplied themselves in the 
wants, this should: induce them to be cha 
ritable while they are‘able. It is the will 6 
God that, by our mutually supplying on 
another, there should de some sort of 


charity. Butas in works of charity then 
should be an equitable proportion observt 

that the burden should not lie too heavy 6 
some, while others are wholly eased, so @ 
should think themselves concerned to suppl 
those who are in want. ‘This is 
by the instance of gathering and distribe 
manna in the wilderness, concerning 1% 


y a ae it, was the duty of 
family, and all in the family, to gather 
hat they.could, which, when it was gather- 
, Was put into some common receptacle 
foreach family, whence the master of the 
family distributed to every one as he had oc- 
easion;. to some more than they ‘ratte able, 
threugh age and infirmity, to gather up; to 
others. ato they gathered, because they 
did not-need so.much: and thus he thut had 
ed. much (more, than, he had occasion 
for) hadnothing over, when.a communication 
was made, to, him. that. had. gathered little, 
who by this method had no, lack. Note; 
Such is the condition of men; in this. world 
= we. mutually. depend) on. one another, 
and should help one another, Those who 
ee -everso, much,of this world haye ne,mere 
‘ood, and. raiment; and. those who have 
a little of. this, world. seldom. want these; 
om mdeed,; should.those who. have: abund- 
mee suffer, othersto.want, but be-ready. to 
- 16 But thanks be to God, which 
put the same earnest care into the 
eart of Titus for you. 17 For in- 
eed he accepted the exhortation; 
at bemg more forward, of his own 
ecord he went unto you. 18 And 
1 we have sent with him the brother, 
jose praise is in the gospel through- 
_all the churches; 19. And hot 
at only, but who was also chosen 
the churches to travel with us with 


to the glory of the same Lord, and 
aration of your ready mind: 20 
siding this, that no man should 
me us in this abundance which is 
ministered by us: 21 Providing 
honest things, not only in the 
ht of the Lord, but also in the 
fof men. 22 And we have sent 
h them our brother, whom we have 
times proved diligent in many 
, but now much more diligent, 
he great confidence which I 
in you. 23 Whether any do 
juire of Titus, he is my partner 
1 fellowhelper concerning you: or 
r brethren be enquired of, they are 
he messengers of the churches, and 
e glory of Chnst. 24 Wherefore 
Ow ye to them, and before the 
hes, the proof of your love, and 
boasting on your behalf. 
these yerses the apostle commends the 
n who were sent to them to-collect their 
‘and, as it-were, gives them-letters-cre- 


- 


CHAP. VIL 


eee eee 
; se 


Commendation of Titus and others. 


dential, that, ifthey were enquired after v.23), 
if any should be inquisitive or suspicious con- 
cerning them, it might be known who they 
were and how safely they might be-trusted. 

I. He commends Titus, 1. Forhis earnest 
care and great concern of heart for them, and 
desire.in all things to promote their welfare. 
to | This is mentioned with thankfulness. to God 
(wv. 16), and it is cause of thankfulness if God 
hath put it into the hearts of any to do us or 
others any goed. 2. For his readiness to this 
present service. He accepted the office, and . 
was forward) to, go upon, this. good: errand, 
v.17. Asking charity,for+the relief of others 
is by many looked upon.as, a thankless. office; 
yet it is a good office, and what we should not 
be, shy. of when we.are. called to. it. 

If. He commends another brother, who 
was sent with Titus. It is generally thought 
that this was Luke. He. is. commended, 1. 
As-a man whose praise, was inj the; gospel 
through all the.churches, v.18. His minis- 
terial services of several kinds were well 
known, and he had approved himself’ praise- 
worthy in what he had done: 2: As one 
chosen. of the; churches (v. 19) and) joined 
with the apostle in his ministration. This 
was done, it is most likely, at the motion and 
request of Paul himself; for this reason, that 
no-man might blame him in that abundance 
which was administered by him: (v. 20), so 
cautious was.the apostle te avoid all occasions 
that.evil-minded men might lay hold on te 
blacken him. He would not give occasion 
to any to accuse him of injustice or partiality 
in this affair, and thought it to be his duty, 
as itis, the duty of all Christians, to. provide 


grace, which is administered by Jor things honest, not only, in the sight of the 


Lord, but alse in the sight of men ; that is, to 
act so prudently as to prevent, as far as we 
ean, all unjust suspicions concerning us, 
and all occasions of scandalous imputations. 
Note, We live in a censorious. werld, and 
should cut off occasion from those.who seek 
occasion to speak reproachfully. It is the 
crime of others if they reproach or censure 
us without occasion; and it is our impru- 
dence at least if we give them any- oeeasion, 
when. there may not:be-a-just cause for them 
so to do. 

lil. He commends also another brother 
who was joined with the two former in this 
affair. This brotheris thought te-be Apollos. 
Whoever he was, he had approved himself 
diligent: in. many. things; and therefore was 
fit to be employed in this-affair. Moreover 
he: had great desire to this work, because of 
thé confidence or good opinion he had of the 
Corinthians (v. 22), and it is a great comfort 
to see those employed in good werks who 
have formerly approved themselves diligent. 

IV. Heconeludes this point with a general 
good character of them: all (v. 23), as_fellow- 
labourers with him for their welfare; as the 
messengers of the. churohes ; as the glovy of 
Christ, who were to- him- for-a- name-and> 4 
praise, who- brought glory to Christas instrv- 


ee = r= 
Et Pree Ait TSE 


te ae he See 


Charity. urged 
ments and had obtained honour from Christ 
to be counted faithful and employed in his 
service. Wherefore, upon the whole, he 
exhorts them to show their liberality, answer- 
able to the great expectation others had 
concerning them at this time, that these 
messengers of the churches, and the churches 
themselves, might see a full proof of their 
love to God and to their afflicted brethren, 
and that it was with good reason the apostle 
had even boasted on their behalf, v.24. Note, 
The good opinion others entertain of us 
should be an argument with us to do well. 
CHAP. IX. 


In this chapter the apostle seems to excuse his earnestuess in 
pressing the Corinthians to the duty of charity (ver. 1—5), and 
proceeds to give directions about the acceptable way and manner 
of performing it, namely, bountifully, deliberately, and freely, 
and gives good encouragement for so doing, ver. 6, to the end. 


OR as touching the miistering 

to the saints, it is superfluous 
for me to write to you: 2 For I 
know the forwardness of your mind, 
for which I boast of you to them of 
Macedonia, that Achaia was ready a 
year ago; and your zeal hath pro- 
voked very many. 3 Yet have I 
sent the brethren, lest our boasting 
of you should be in vain in this 
behalf; that, as I said, ye may be 
ready: 4 Lest haply if they of 
Macedonia come with me, and find 
you unprepared, we (that we say not, 
ye) should be ashamed in this same 
confident boasting. 5 Therefore I 
thought it necessary to exhort the 
orethren, that they would go before 
unto you, and make up beforehand 
your bounty, whereof ye had notice 
before, that the same might be ready, 
as a matter of bounty, and not as of 
covetousness. 

In these verses the apostle speaks very 
respectfully to the Corinthians, and with 
great skill; and, while he seems to excuse 
his urging them so earnestly to charity, still 
presses them thereto, and shows how much 
his heart was set upon this matter. 

I. He tells them it was needless to press 
them with further arguments to afford relief 
to their poor brethren (v. 1), being satisfied 
he had said enough already to prevail with 
those of whom he had so, good an opinion. 
For, 1 He knew their forwardness to every 
good work, and how they had begun this 
good work a year ago, insomuch that, 2. 
Hehad boasted of their zeal to the Mace- 
donians, and this had provoked many of them 
to do as they had done. Wherefore he was 
persuaded, that, as they had begun well, 
they would go on well; and so, commending 
them for what they had done, he lays an 
obligation on them to proceed and persevere. 


hehe, 


a | 


2 CORINTHIANS. 


Il. He seems to ap 
‘Titus and the other brethren / 
is unwilling they should be c 
for this, as if he were too earnest, 
too hard upon them; and tells the t 
sons why he sent them, namely, 1. Ti 
having this timely notice, pe: mi 
fully ready (v. 3), and not s 
hasty demands, when he should come to the 
When we would have others to do tl 
which is good we must act towards the 
prudently and tenderly, and give them tin 
2. That he might not be ashamed of 
boasting concerning them, if they sho 
be found unready, v. 3, 4. He intimat 
that some from Macedonia might oC 
with him: and, if the collection shoul 
then be made, ‘this would make him, not 
say them, ashamed, considering the boasti 
of the apostle concerning them. Thus ¢ 
ful was he to preserve their reputation ar 
own. Note, Christians should cons 
reputation of their profession, and endeay 
to adorn the doctrine of God our Savi 


6 But this I say, He which sow 
sparingly shall reap also sparing! 
and he which soweth boun 
shall reap also bountifully. 7 
man according as he purpos¢ 
his heart, so let him give; 
grudgingly, or of necessity: for 
loveth a cheerful giver. 8 And | 
is able to make all grace aba 
toward you; that ye, always he a 
all sufficiency in all things, 
abound to every good work: 
it is written, He hath disy 
abroad; he hath given to the po 
his righteousness remaineth for 
10 Now he that ministereth se 
the sower both minister bread 
your food, and multiply your s 
sown, and increase the fruits of ¥ 
righteousness ;) 11 Being « 
in every thing to all bounti 
which causeth through us © 
giving to God. 12 For the 
tration of this service not only si 
plieth the want of the saints, bu 
abundant also by many thanksgivi 
unto God; 13 Whiles by. 
periment of this ministra ae 
glorify God for your profess 
jection unto the gospel of Ch 
and for your liberal distribution 
them, and unto all men; 14 Ane 
their prayer for you, which 
after you for the exceeding § 


jcOws TT Se 


_ I. Proper directions to be observed about 
the right and acceptable manner of bestow- 
ing charity; and it is of great concernment 
that we not only do what is required, but do 
it as is commanded. Now, as to the manner 
m which the apostle would have the Corin- 
thians give, observe, 1. I¢ should be bounti- 
fully; this was intimated, v. 5, that a liberal 
contribution was expected, a matter of bounty, 
not what savoured of covetousness; and he 
‘offers to their consideration that men who 
expect a good return at harvest are not wont 
to pinch and spare in sowing their seed, for 
the return is usually proportionable to what 
they sow, v. 6. 2. It should be deliberately - 
Every man, according as he purposes in his 
, v. 7. Works of charity, like other 
works, should be done with thought 
id design ; whereas some do good only by 
derident They comply, it may be hastily, 
with the importunity of others, without any 
design, and give more than they in- 
tended, and then repent of it afterwards. Or 
possibly, had they duly considered all things, 
they would have given more. Due delibera- 
fion, as to this matter of our own circum- 
Stances, and those of the persons we are 
about to relieve, will be very helpful to di- 
rect us how liberal we should be in our con- 
ibutions for charitable uses. 3. It should 
freely, whatever we give, be it more or 
: Not grudgingly, nor of necessity, but 
erfully, v. 7. Persons sometimes will 
merely to satisfy the importunity of 
e who ask their charity, and what they 
isin a manner squeezed or forced from 
n, and this unwillingness spoils all they 
. We ought to give more freely than the 
nodesty of some necessitous persons will al- 
them to ask: we should not only deal out 
ead, but draw out our souls to the hungry, 
Isa. viii. 10. We should give liberally, with 
an open hand, and cheerfully, with an open 
countenance, being glad we have ability and 
an opportunity to be charitable. 
_ II. Good encouragement to perform this 
work of charity in the manner directed. 
ere the apostle tells the Corinthians, 
They themselves would be no losers by 
they gave in charity. This may serve 
obviate a secret objection in the minds of 
ly against this good work who are ready 
hink they may want what they give away ; 
ut such should consider that what is given 
he poor in a right manner is far from 
g lost; as the precious seed which is 
ast into the ground is not lost, though it is 
uried there for a time, for it will spring up, 
ad bear fruit; the sower shall receive it 
n with increase, v. 6. Such good re- 
Tay those expect who give freely and 
ly in charity. For, (1.) God lovetha 
ul giver (v. 7), and what may not those 


¢. Var te ee eee — 
* POL ee 


oR" 


os ah 


5, a, peor CHAP: EES rae Charity urged. 
mn you. be unto | hove to receive who are the objects of the di- 
HH akable ci s vine love? Canaman be a loser by doing 

head iis psp pitt that with which God is pleased? May not 
Here we have, such a one besure that he shall some way or 


other be a gainer? Nay, are not the love 
and favour of God better than all other things, 
better than life itself?- (2.) God 3s able to 
make our charity redound to our advantage, 
v. 8. We have no reason to distrust the 
goodness of God, and surely we have no rea- 
son to question his power; he is able to make 
all grace abound towards us, and abound 
in us; to give a large increase of spiritual 
and temporal good things. He can cause us 
to have a sufficiency in all things, to be con- 
tent with what we have, to make up what we 
give, to be able to give yet more: as it is 
written (Ps. cxii. 9) concerning the charitable 
man, He hath dispersed abroad. He hath 
given to the poor. His righteousness, that is, 
his almsgiving, endureth for ever. The ho- 
nour of it is lasting, the reward of it eternal, 
and he is still able to live comfortably him- 
self and to give liberally to others. (3.) The 
apostle puts up a prayer to God in their be- 
half that they might be gainers, and not 
losers, v. 10, 11. Here observe, [1.] To 
whom the prayer is made—to God, who 
ministereth seed to the sower, who by his pro- 
vidence giveth such an increase of the fruits 
of the earth that we have not only bread 
sufficient to eat for one year, but enough to 
sow again for a future supply: or thus, It is 
God who giveth us not only a competency 
for ourselves, but that also wherewith we 
may supply the wants of others, and so should 
be as seed to be sown. [2.] For what he 
prayeth. There are several things which he 
desires for them, namely, that they may 
have bread for their food, always a compe- 
tency for themselves, food convenient,—that 
God will multiply their seed sown, that they 
may still be able to do more good,—and 
that there may be an increase of the fruits of 
righteousness, that they may reap plenti- 
fully, and have the best and most ample re- 
turns of their charity, so as to be enriched in 
every thing to all bountifulness (v. 11),—that 
upon the whole they may find it true that 
they shall be no losers, but great gainers. 
Note, Works of charity are so far from im- 
poverishing us that they are the proper means 
truly to enrich us, or make us truly rich. 

2. While they would be no losers, the poor 
distressed saints would be gainers; for this 
service would supply their wants, v.12. If 
we have reason to think them to be saints, 
whom we believe to be of the household of 
faith, whose wants are great, how ready should 
we be to do them good! Our goodness can- 
not extend unto God, but we should freely 
extend it to these excellent ones of the earth, 
and thus show that we delight in them. 

3. This would redound to the praise and 
glory of God. Many thanksgivings would 
be given to God on this account, by the 
apostle, and by those who were employed ir 

21—Vi. 


v7 Mel ts wet a | 
a/ 


re Pog 


of 


The apostle’s spiritual authority. 2 


this ministration, v. 1t. These would bless 
God, who had made them happy instru- 
ments in so good a work, and rencered then ; 
successful in it. Besides these, others also 
would be thankful ; the poor, who were sup- 
plied in their wants, would not fail to be 
very thankful to God, and bless God for 
them ; and all who wished well to the gospel 
would glorify God for this experiment, or 
proof of subjection to the gospel of Christ, and 
true love to all men, v. 13. Note, (1.) True 
Christianity is a subjection to the gospel, a 
yielding of ourselves to the commanding in- 
fluence of its truthsand laws. (2.) We must 
evince the sincerity of our subjection to the 
gospel by works of charity. (3.) This will 
be for the credit of our profession, and to the 
praise and glory of God. 

4. Those whose wants were supplied would 
make the best return they were able, by send- 
ing up many prayers to God for those who 
had relieved them, v. 14. And thus should 
we recompense the kindnesses we receive 
when we are not in a capacity of recom- 
pensing them in any other way; and, as 
this is the only recompence the poor can 
make, so it is often greatly for the advantage 
of the rich. 

Lastly, The apostle concludes this whole 
matter with this doxology, Thanks be to God 
for his unspeakable gift, v.15. Some think 
that by this unspeakable gift he means the 
gift of grace bestowed on the churches, in 
making them able and willing to supply the 
necessities of the saints, which would be at- 
tended with unspeakable benefit both to the 
givers and receivers. It should seem rather 
that he means Jesus Christ, who is indeed the 
unspeakable gift of God unto this world, a 
gift we have all reason to be very thankful for. 

CHAP. X. 


There was no place in which the apostle Paul met with more oppo- 
sition from false apostles than at Corinth; he had many enemies 
there. Let not any of the ministers of Christ think it strange if 
they meet with perils, not only from enemies, but from false bre- 
thren; for blessed Paul himself did so. Though he was so blameless 
and inoffensive in all his carriage, so condescending and useful to 
all, yet there were chose who bore him ill-will, who enyied him, 
and did all they could to undermine him, and lesson his interest 
and reputation. Therefore he vindicates himself from their 
impntations, and arms the Corinthians against their insinua~- 
tions. In this chapter the apostle, in a mild and humble man- 
ner, asserts the power of his preaching, and to punish oftenders, 
ver. 1—6. He then proceeds to reason the case with the Corin- 
thians, asserting his relation to Christ, and his authority as an 
apostle of Christ (ver. 7—11), and refuses to justify himself, or 
to act by such rules as the false teachers did, but according to 
the better rules he had fixed for bimself, ver. 12, to the end. 


OW I Paul myself beseech you 

by the meekness and gentleness 
of Christ, who in presence am base 
among you, but being absent am bold 
toward you: 2 But I beseech you, 
that I may not be bold when I am 
present with that confidence where- 
with I think to be bold against some, 
which think of us as if we walked 
according to the flesh. 3 For though 
we walk in the flesh, we do not war 
after the flesh: 4 (For the weapons 


‘some who unjustly charged him « 


of our warfare are 1 
mighty through God to 
; down of strong hold 3) 
down imaginations, and 
thing that exalteth itself aga 
knowledge of God, and brineoel 

captivity every thought | to the o 
dience of Christ; 6 And. having in 
readiness to revenge all disobedier 
when your obedience is fulfilled. — 


Here we may observe, 

I. The mild and humble manner in 
the blessed apostle addresses the Corinth 
and how desirous he is that no call 
may be given him to use severity. 
addresses them in a very mild and hu 
manner: I Paul myself beseech you, % 
We find, in the introduction to this epi 
he joined Timothy with himself; but no 
speaks only for himself, against whor 
false apostles had particularly levelled #] 
reproaches ; yet in the midst of the gree 
provocations he shows humility and 1 
ness, from the consideration of the » 
and gentleness of Christ, and desires th 
example may have the same influence 
the Corinthians. Note, When we find 
selves tempted or inclined to be rough 
severe towards any body, we should ‘ hin 
the meekness and gentleness of Ch: 
appeared in him in the days of his 
the design of his undertaking, and in al 
acts of his grace towards poor eotietad 
humbly also does tnis great apostle spe 
himself, as one in presence base an 
So his enemies spoke of him with cont 
and he seems to acknowledge it; ~ 
others thought meanly, and spoke scorn 
of him, he had low thoughts of himself, 
spoke humbly of himself. Note, We: 
be sensible of our own infirmities, 2 
humbly of ourselves, even when rep 
proach us for them. a 

2. He is desirous that no occasio1 
be given to use severity, v. 2. Hel 
them to give no occasion for him to | 
or to exercise his authority against ¢ 
general, as he had resolved to ioe 


a 
x 

Ye 
v1 


4 


Ong 1 


according to the flesh, that is, reg lati 
conduct, even in his ministerial act 
cording to carnal policy or with world 
This was what the apostle had 
and this is contrary to the spirit 
of the gospel, and was far from b 
aim and design of the apostle. E 
II. He asserts the power of his pi 
and his power to punish offenders. 
1. The power of his . 
Here observe, (1.) The work of the: 
is a warfare, not after the flesh indee 
is a spiritual warfare, with spirifi 
and for spiritual purposes. — 
ministers walk in the flesh, or 


CAs 
hearst 


jas 4 


in the common affairs of 
en, yet in their work and warfare 
ey must not go by the maxims of the flesh, 
or should they design to please the flesh: 
must be crucified. with its affections and 
s; it must be mortified and kept under. 
The doctrines of the gospel and discipline 
fthe church are the weapons of this war- 
; and these are not carnal : outward force, 
ore, is not the method of the gospel, 
but persuasions, by the power of truth 
and the meekness of wisdom. A good argu- 
ment this is against persecution for conscience’ 
sake : conscience is accountable to God only ; 
and people must be persuaded to God and 
their duty, not driven by force of arms. And 
so the weapons of our warfare are mighty, or 
ery powerful ; the evidence of truth is con- 
neing and cogent. This indeed is through 
od, or owing to him, because they are his 
tutions, and accompanied with his bless- 
which makes all opposition to fall before 
Wietorious gospel. We may here observe, 
What opposition is made against the 
el by the powers of sin and Satan in the 
s of men. Ignorance, prejudices, be- 
. lusts, are Satan’s strong-holds in the 
of some; vain imaginations, carnal 
mings, and high thoughts, or proud 
elts, in others, exalt themselves against 
owledge of God, that is, by these ways 
> devil endeavours to keep men from faith 
obedience to the gospel, and secures his 
ion of the hearts of men, as his own 
se or property. But then observe, [2.] 
‘conquest which the word of God gains. 
strong-holds are pulled down by the 
pel as the means, through the grace and 
er of God accompanying it asthe principal 
cient cause. Note, The conversion of the 
‘is the conquest of Satan in that soul. 
The apostie’s power to punish offenders 
that in an extraordinary manner) is as- 
inv. 6. The apostle was a prime- 
er in the kingdom of Christ, and chief 
er in his army; and had in readiness (that 
had power and authority at hand) to 
ge all disobedience, or to punish offenders 
‘a most exemplary and extraordinary 
ner. ‘The apostle speaks not of personal 
age, but of punishing disobedience to 
gospel, and disorderly walking among 
h-members, by inflicting church-cen- 
Note, Though the apostle showed 
ss and gentleness, yet he would not 
his authority; and therefore intimates 
when he would commend those whose 
ence was fulfilled or manifested others 
ld fall under severe censures. 


Do ye look on things after the 
d appearance? If any man 
te himself that he is Christ’s, 
m of himself think this again, 
as he is Christ’s, even so are 


wist’s. S For though I should 


‘as CHAP” 


life act | boast somewhat more of our autho- 


“7 


The upostle's spiritual authority 


|rity, which the Lord hath given us 
for edification, and not for your de- 
struction, I should not be ashamed: 
9 That I may not seem as if I would 
terrify you by letters. 10 For his 
‘letters, say they, are weighty and 
|powertul; but his bodily presence is 
/weak, and his speech contemptible. 
11 Let such a one think this, that, 
|such as we are in word by letters 
when we are absent, such will we be 
also in deed when we are present. 

In these verses the apostle proceeds to 
reason the case with the Corinthians, in op- 
position to those who despised him, judged 
him, and spoke hardly of him: “ Do you,” 
says he, “look on things after the outward 
appearance? v.7. Is this a fit measure or 
rule to make an estimate of things or persons 
by, and to judge between me and my adver- 
saries?” In outward appearance, Paul was 
mean and despicable with some; he did not 
make a figure, as perhaps some of his com- 
petitors might do: but this was a false rule 
to make a judgment by. It should seem 
that some boasted mighty things of them- 
selves, and made a fair show. But there are 
often false appearances. A man may seem to 
be learned who has not learned Christ, and 
appear virtuous when he has not a principle 
of grace in his heart. However, the apostle 
asserts two things of himself :-— 

I. His relation to Christ: [f any man trust 
to himself that he is Chrisi’s, even so are we 
Christ’s,v. 7. It should seem by this that 
Paul’s adversaries boasted of their relation 
to Christ as his ministers and servants. Now 
the apostle reasons thus with the Corinthians: 
“« Suppose it to be so, allowing what they say 
to be true (and let us observe that, in fair 
arguing, we should allow all that may be 
reasonably granted, and should not think it 
impossible but those who differ from us very 
much may yet belong to Christ, as well as 
we), allowing them,” might the apostle say, 
‘*what they boast of, yet they ought also to 
allow this to us, that we also are Christ’s.”’ 
Note, 1. We must not, by the most charitable 
allowances we make to others who differ from 
us, cut ourselves off from Christ,nor deny our - 
relation to him. For, 2. There is room in 
Christ for many ; and those who differ much 
from one another may yet be one in him. It 
would help to heal the differences that are 
among us if we would remember that, how 
confident soever we may be that we belong to 
Christ, yet, at the same time, we must allow 
that those who differ from us may belong to 
Christ too, and therefore should be treated 
accordingly. We must not think that we are 
the people, and that none belong to Christ but 
ourselves. This we may plead for ourselves, 
against those who judge us and despise us 

T 


a 


| 
' 


™ eT ee PS Oe Tee eee 


The apostle asserts his claims. 


that, how weak soever we are, yet, as they 
ere Christ’ S$, SO are we: we profess the same 
faith, we walk by the same rule, we build 
upon the same foundation, and hope for the 
same inheritance. 

II. His authority from Christ as an apostle. 
This he had mentioned before (v. 6), and now 
he tells them that he might speak of it again, 
and that with some sort of boasting, seeing it 
was a truth, that the Lord had given it to him, 
and it was more than his adversaries could 
justly pretend to. It was certainly what he 
should not be ashamed of, v. 8. Concerning 
this observe, 1. The nature of his authority: 
it was for edification, and not for destruction. 
This indeed is the end of all authority, civil 
and ecclesiastical, and was the end of that 
extraordinary authority which the apostles 
had, and of all church-discipline. 2. The 
caution with which he speaks of his authority, 
professing that his design was not to terrify 
them with big words, nor by angry letters, v. 
9. Thus he seems to obviate an objection 
that might have been formed against him, 
10. But the apostle declares he did not 
intend to frighten those who were obedient, 
nor did he write any thing in his letters that 
he was not able to make good by deeds 
against the disobedient; and he would have 
his adversaries know this (v. 11), that he 
would, by the exercise of his apostolical 
te committed to him, make it appear to 

ve a real efficacy. 

12 For we dare not make ourselves 
of the number, or compare ourselves 
with some that commend themselves : 
but they .measuring themselves by 
themselves, and comparing themselves 
among themselves, are not wise. 13 
But we will not boast of things with- 
out our measure, but according to the 
measure of the rule which God hath 
distributed to us, a measure to reach 
even unto you. 14 For we stretch 
not ourselves beyond our measure, as 
though we reached not unto you: for 
we are come as far as to you also in 
preaching the gospel of Christ: 15 
Not boasting of things without our 
measure, that is; of other men’s la- 
bours; but having hope, when your 
faith is increased, that we shall be 
enlarged by you according to our rule 
abundantly, 16 To preach the gospel 
in the regions beyond you, and not to 
boast in another man’s line of things 
made ready to our hand. 17 But he 
that glorieth, let him glory in the 
Lord. 18 For not he that com- 
mendeth himself is approved, but 
whom the Lord commendeth. 


2 CORINTHIANS. 


v.|namely, not to boast of things without 


m ue 
eis Baty 


In these verses obset t 

I. The apostle refuses to 
to act by such rules as the st 
v.12. He plainly intimates shat h 
wrong method to commend themselves 
measuring themselves by themselves, and co 
paring themselves dmong themselves, which w 
not wise. ‘They were pleased, and did pri 
themselves, in their own attainments, < 
never considered those who far exceed 
them in gifts and graces, in power and aut 
rity; and this made them haughty and i 
solent. Note, If we would compare oursel 
with others who excel us, this would | 
good method to keep us humble; we show u 
be pleased and thankful for what we hay 
gifts or graces, but never pride ou selv 
therein, as if there were none to be compai 
with us or that did excel us. The apos 
would not be of the number of such y 
men: let us resolve that we will not mi 
ourselves of that number. 

II. He fixes a better rule for his condu 


measure, which was the measure God had d 
tributed to him, v.13. His meaning is, eifl 
that he would not boast of more gifts 
graces, or power and authority, than God 
really bestowed on him ; or, rather, that 
would not act beyond his commissign as 
persons or things, nor beyond fhe 
prescribed to him, whictidae plainly intim: 
the false apostles did, while they doastex 
other men’s labours. The apostle’s resolut 
was to keep within his own province, 2 
that compass of ground which God 4a 
marked out for him. His commission as 
apostle was to preach the gospel every Ww 
especially among the Gentiles, and he was 
confined to one place; yet he observed 
directions of Providence, and the Holy Sp 
as to the particular places whither i ‘ 
or where he did abide. 
III. He acted according to this rule: 
stretch not ourselves beyond our measure, D p 
And, particularly, he acted according tot 
rule in preaching at Corinth, and it 
exercise of his apostolical authority ther : 
he came thither by divine direction, and t 
he converted many to Christianity 
therefore, in boasting of them as his ¢ 
he acted not contrary to his rule, he b 02 
not of other men’s labours, v. 15. 
1V. He declares his success in obsery 
this rule. His hope was that their faith 
increased, and that others beyond them, € 
in the remoter parts of Achaia, would 
brace the gospel also; and in all 
exceeded not his commission, nor ote 
another man’s line. ; 
V. He scems to check himself tn ~ 
matter, as if he had spoken too much i 
own praise. The unjust accusati 
reflections of his enemies had made it ne 
he should justify himself; and the 
methods they took gave him good ¢ 
to mention the better rule he had 


: 


a | ee 


2 is afraid of boasting, or taking any 
e to himself, and therefore he mentions 
things which ought to be regarded :— 
e that glorieth should glory in the Lord, 
17. If we are able to fix good rules for 
conduct, or act by them, or have any 
ood success in so doing, the praise and 
ry of all are owing unto God. Ministers 

n particular must be careful not to glory in 
neir performances, but must give God the 
glory of their work, and the success thereof. 
2. Not he that commendeth himself is approved, 
but he whom the Lord commendeth, v.18. Of 
all flattery, self-flattery is the worst, and 
self-applause is seldom any better than self- 
flattery and self-deceit. At the best, self- 
commendaticn is no praise, and it is often- 


er as foolish and vain as it is proud; 


«m. 


erefore, instead of praising or commending 
rselyes, we should strive to approve our- 
ves to God, and his approbation will be 
= best commendation. 


Y CHAP XI. 


In this chapter the apostle goes on with his discourse, opposition 
to the false apostles, who were very industrious to lessen his 
i and reputation among the Corinthians, and had pre- 
led too much by their insinuations. 1. He apologizes for 
ng about to commend himself, and gives the reason for what 
did, yer. —4. II. He mentions, in his own necessary vindi- 
Hon, his equality with the other apostles, and with the false 
les in this particular of preaching the gospel to the Corin- 
freely, without wages, ver. 5—15. 11. He makes another 
face to what he was about further to say in his own justifica- 
n, ver. 16—21. And, IV. He gives a large account of his 
lifications, labours, and sufferings, in which he exceeded the 
apostles, ver. 22, to the end. 


OULD to God ye could bear 
with me a little in my folly, 
indeed bear with me. 2 For I 
jealous over you with godly jea- 
sy: for I have espoused you to one 
and, that I may present you asa 
ste virgin to Christ. 3 But I 
r, lest by any means, a=, the serpent 
ailed Eve through his subtlety, so 
ir minds should be corrupted from 
the simplicity that is in Christ. 4 
For if he that cometh preacheth an- 
r Jesus, whom we have not 


pted, ye might well bear with him. 


re we may observe, 1. The apology the 
makes for going about to commend 

He is loth to enter upon this sub- 
self-commendation: Would to God you 
bear with me a little in my folly, v. 1. 
lis this folly, because too often it is 
yno better. In his case it was necessary ; 
eing others might apprehend it to be 
‘in him, he desires them to bear with it. 

As much against the grain as it is with 
d man to acknowledge his infirmities, 
his it against the grain with a humble 
to speak in his own praise. It is no 


easure to a good man to speak well of him- 


> XE ¥ a ‘The apostle asserts his claims. 
self, yet m some cases it is lawful, namely, 
when it is for the advantage of others, or for 
our own necessary vindication ; as thus it was 
here. For, 2. We have the reasons for what 
the apostle did. (1.) To preserve the Co- 
rinthians from being corrupted by the in- 
sinuations of the false apostles, v. 2,3. He 
tells them he was jealous over them with godly 
jealousy ; he was afraid lest their faith should 
be weakened by hearkening to such sug- 
gestions as tended to lessen their regard to 
his ministry, by which they were brought to 
the Christian faith. He had espoused them to 
one husband, that is, converted them to Chris- 
tianity (and the conversion of a soul is its 
marriage to the Lord Jesus}; and he was 
desirous to present them as a chaste virgin— 

pure, and spotless, and faithful, not having 
their minds corrupted with false doctrines by 
false teachers, as Eve was beguiled by the sub- 
tlety of the serpent. This godly jealousy in 
the apostle was a mixture of love and fear; 
and faithful ministers cannot but be afraid 
and concerned for their people, lest they 
should lose that which they have received, 
and turn from what they have embraced, 
especially when deceivers have gone abroad, 
or have crept im among them. (2.) To yin- 
dicate himself against the false apostles, foras- 
much as they could not pretend they had 
another Jesus, or another Spirit, or another 
gospel, to preach to them, v. 4. If this had 
been the case, there would have been some 
colour of reason to bear with them, or to 
hearken tothem. But seeing there is but one 
Jesus, one Spirit, and one gospel, that is, or 
at least that ought to be, preached to them 
and received by them, what reason could 
there be why the Corinthians should be pre- 
judiced against him, who first converted them 
to the faith, by the artifices of any adversary? 
It was a just occasion of jealousy that such 
persons designed to preach another Jesus, 
another Spirit, and another gospel. 

5 For I suppose I was not a whit 
behind the very chiefest apostles. 6 
But though J be rude in speech, yet 
not in knowledge; but we have 
been thoroughly made manifest among 
you in all things. 7 Have I com- 
mitted an offence in abasing myself 
that ye might be exalted, because I 
have preached to you the gospel of 
God freely? § I robbed other 
churches, taking wages of them, to do 
you service. 9 And when I was 
present with you, and wanted, | was 
chargeable to no man: for that which 
was lacking to me the brethren which 
came from Macedonia supplied: and 
in all things I have kept myself from 


being burdensome unto you, and so 
will I keep myself. 10 As the truth 


ad 1? Me 
’ " 


Tee Aes = 


The apostle asserts his claims. 


me of this boasting in the regions of 
- Achaia.. 11 Wherefore? because I 
love you not? God knoweth. 12 
But what I do, that I will do, that I 
may cut off occasion from them which 
desire occasion; that wherein they 
glory, they may be found even as 
we. 13 For such are false apostles, 
deceitful workers, transforming them- 
selves into the apostles of Christ. 14 
And no marvel; for Satan himself is 
transformed into an angel of light. 15 
Therefore it is no great thing if his 
ministers also be transformed as the 
ministers of righteousness; whose end 
shall be according to their works. 

After the foregoing preface to what he was 
about to say, the apostle in these verses 
mentions, 

I. His equality with the other apostles— 
that he was not a whit behind the very chief of 
the apostles, v. 5. This he expresses very 
modestly: I suppose so. He might have 
spoken very positively. The apostleship, as 
an office, was equal in all the apostles; but 
the apostles, like other Christians, differed 
one from another. These stars differed one 
from another in glory, and Paul was indeed 
of the first magnitude; yet he speaks mo- 
destly of himself, and humbly owns his per- 
sonal infirmity, that he was rude in speech, 
had not such a graceful delivery as some 
others might have. Some think that he was 
a man of very low stature, and that his voice 
was proportionably small; others think that 
he may have had some impediment in his 
speech, perhaps a stammering tongue. How- 
ever, he was not rude in knowledge ; he was 
not unacquainted with the best rules of 
oratory and the art of persuasion, much less 
was he ignorant of the mysteries of the king- 
dom of heaven, as had been thoroughly mant- 
fested among them. 

II. His equality with the false apostles in 
this particular—the preaching of the gospel 
unto them freely, without wages. This the 
apostle largely insists on, and shows that, as 
they could not but own him to be a minister 
of Christ, so they ought to acknowledge he 
had been a good friend to them. For, 1. He 
had preached the gospel to them freely, 
v.7—10. He had proved at large, in his 
former epistle to them, the lawfulness of 
ministers’ receiving maintenance from the 
people, and the duty of the people to give 
them an honourable maintenance; and here 
he says he himself had taken wages’ of other 
churches (v. 8), so that he hada right to have 
asked and received from them : yet he waived 
his right, and chose rather to abase himself, 
by working with his hands in the trade of 
ternt-making to »aintain himself, than be 


ee ae wk ; 

, ~ 3) % My) ne me Ra 
2 CORINTHIANS. = 
of Christ is in me, no man shall stop | burdensome to 


exalted, or encourag 
which they had so cheaply; 3 
rather to be supplied ‘from Macedon 
to be chargeable unto them. 2. He: 
them of the reason of this his conduet am 
them. It was not because he did not 
them (v.11), or was unwilling to rec 
tokens of their love (for love -and 1d: 
are manifested by mutual givi ; 
ceiving), but it was to avoid offence, 
he might cut off occasion from those that 
sired occasion. He would not give occas 
for any to accuse him of worldly de zm 
preaching the gospel, or that he intende 
make a trade of it, to enrich himself; 
that others who opposed him at Cor 
might not in this respect gain an advant 
against him: that wherein they gloried, as 
this matter, they might be found even a 
v.12. It is not improbable to suppose 
the chief of the false teachers at Corint 
some among them, were rich, and taughi 
deceived) the people freely, and might 
the apostle or his fellow-labourers as m 
nary men, who received hire or wai 
therefore the apostle kept to his 
not to be chargeable to any of the Cori 
III. The false apostles are rged 
deceitful workers (v. 13), and that upon 
account, because they would i 
selves into the likeness of the apostl 
Christ, and, though they were the mir 
of Satan, would seem to be the mini. 
righteousness. They would be as industi 
and as generous in. promoting error a 
apostles were in preaching truth ; they 
endeavour as much to undermine the 
dom of Christ as the apostles did to esta 
it. There were counterfeit prophets 1 
the Old Testament, who wore the gar 
learned the language of the prop 
Lord. So there were~ counterfei 
under the New Testament, who seem 
many respects like the true apostles of € 
And no marvel (says the apostle); hype 
is a thing not to be much wonder 
this world, especially when we consi 
great influence Satan has upon the mi 
many, who rules in the hearts of the ch 
of disobedience. As he can turn himse 
any shape, and put on almost any forn 
look sometimes like an angel of light in 
to promote his kingdom of darkness 
will teach his ministers and ins 
do the same. But it ‘follows, ; 
according to their works (v- 15); the er 
discover them to be deceitful er's 
their work will end im ruin and 


16 I say again, Let no man’ 
me a fool; if otherwise, yet as a 
receive me, that I may boast m 
a little. 17 That which I spe: 
speak z¢ not after the Lord, b 
it were foolishly, in this conf 


y after i flesh, I will glory also. 
19 For ye suffer fools. gladly, seeing 
ye yourselves are wise. 20 For ye 
suffer, if a man bring you into bond- 
2, if a man devour 4 you, if a man 
ce of you, if a man exalt himself, 
fa man smite youon the face. 21 I 
“speak as concerning reproach, as 
‘though we had been weak. Howbeit 


whereinsoever any is bold, (I speak 
‘foolishly,) I am bold also. 
Here we have a further excuse that the 
postle makes for what he was about to say 
his own vindication. 1. He would not 
e them think he was guilty of folly, in 
ing what he said to vindicate himself: 
oman think me a fool, v.16. Ordinarily, 
mdeed, it is unbecoming a wise man to be 
much and often speaking in his own praise. 
of ourselves is usually not only a 
a of a proud mind, but a mark of folly 
However, says the apostle, yet as a 
eceive me; that is, if you count it folly 
to boast a little, yet give due regard to 
I shall sav. 2. He mentions a caution, 
event the abuse of what he should say, 
@ them that what he spoke, he did not 
after the Lord, v.17. He would not 
ave them think that boasting of ourselves, 
glorying in what we have, is a thing com- 
ded by the Lord ingeneral unto Christians, 
nor yet that this is always necessary in our 
wn vindication ; though it may be lawfully 
d, because not contrary to the Lord, 
; Strietly speaking, it is not after the 
It is the duty and practice of 
tians, in obedience to the command 
example of the Lord, rather to humble 
abase themselves ; yet prudence must 
ect in what circumstances it is needful to 
that which we may do lawfully, even 
< of what God nas wrought for us, and 
, and byus too. 3. He gives a good 
nm why they should suffer him to boast 
le; namely, because they suffered others 
te so who had less reason. Seeing many 
ry after the flesh (of carnal privileges, or 
bward advantages and attainments), I will 
also, v.18. But he would not glory 
e things, though he had as much or 
reason than others todo so. But he 
in his infirmities, as he tells them 
rds. The Corinthians thought them- 
wise, and might think it an instance of 
to bear with the weakness of others, 
therefore suffered others to do what 
‘seem folly; therefore the apostle 
have them bear with him. Or these 
You suffer fools gladly, seeing you 
elves are wise (v. 19), may be ironical, 
the meaning is this: “ Notwith- 
all your wisdom, you willingly 
selves to. be brought into bondage 


pasting 


_ «The apostle asserts his clatzmes. 
under the Jewish yoke, or suffer others to 
tyrannize over you; nay, to devour you, or 
make a prey of you, and take of you hire for 
their own advantage, and to exalt themselves 
above you, and lord it over you; nay, even 
to smite you on the face, or impose upon you 
to your very faces (v. 20), upbraiding you 
while they reproach me, as if you had been 
very weak in showing regard to me,” v. 21. 
Seeing this was the case, that the Corinthians, 
or some among them, could so easily bear al] 
this from the false apostles, it was reasonable 
for the apostle to desire, and expect, they 
should bear with what might seem to them 
an indiscretion in him, seeing the circum- 
stances of the case were such as made it 
needful that whereinsoever any were bold he 
should be Gold also, v. 21. 

22 Are they Hebrews? so am I. 
Are they Israelites? so am I. Are 
they the seed of Abraham? so am lI. 
23 Are they ministers of Christ? (1 
speak asa fool) I am more ; in labours 
more abundant, in stripes above mea- 
sure, IN prisons more frequent, in 
deaths oft. 24 Of the Jews five times 
received I forty stripes save one. 25 
Thrice was I beaten with rods, once 
was I stoned, thrice I suffered ship- 
wreck, a night and a day I have been 
in the deep; 26 Jn journeyings 
often, zn perils of waters, zz perils 
of robbers, in perils by mine own 
countrymen, zm perils by the hea- 
then, im perils in the city, a 
perils im the wilderness, in perils 
in the sea, in perils among false 
brethren; 27 In weariness and 
painfulness, in watchings oiten, m 
hunger and thirst, in fastings often; 
in cold and nakedness. 28 Beside 
those things that are without, that 
which cometh upon me daily, the 
care of all the churches. 29 Who is 
weak, and I am not weak? who is 
offended,and I burn not? 30 If I must 
needs elory, I will glory of the things 
which concern mine infirmities. 31 
The God and Fatherof our Lord Jesus 
Christ, which is blessed for evermore, 
knoweth that I lie not. 32 In Da- 
mascus the governor wnder Aretas 
the king kept the city of the Dama- 
scenes with a garrison, desirous to 
apprehend me: 33 And through a 
window im a basket was I let down 
by the wall, and escaped his hands. 

Here the apostle gives a large account of 


PE ge AB IE a Ne al 
* “ety 


2. Se 


a oo een ee. Se ae 


2 Rn ge 


=e af = be wi ; 
é be heed ers x : 
e SF os tS aS 


it Ur! he a Re Ses” SFR ee 
‘ 


» 


The apostle recounts his sufferings. 2 CORINTHIANS. 


his own qualifications, labours, and sufferings 
(not out of pride or vain-glory, but to the 
honour of God, who had enabled him to do 
and suffer so much for the cause of Christ), 
and wherein he excelled the false apostles, 
who would lessen his character and useful- 
ness among the Corinthians. Observe, 

}. He mentions the privileges of his birth 
(v. 22), which were equal to any they could 
pretend to. He was a Hebrew of the 
Hebrews; of a family among the Jews that 
never intermarried with the Gentiles. He 
-yas also an Israelite, and could boast of his 
oeing descended from the beloved Jacob as 
well as they, and was also of the seed of 
Abraham, and not of the proselytes. It 
should seem from this that the false apostles 
were of the Jewish race, who gave disturb- 
ance to the Gentile converts. 

II. He makes mention also of his apostle- 
ship, that he was more than an ordinary 
minister of Christ, v.23. God had counted 
him faithful, and had put him into the 
ministry. He had been a useful minister of 
Christ unto them; they had found full proofs 
of his ministry : Are they ministers of Christ ? 
I am more so. 

III. He chiefly insists upon this, that he 
had been an extraordinary sufferer for 
Christ ; and this was what he gloried in, or 
rather he gloried in the grace of God that 
had enabled him to be more abundant in 
labours, and to endure very great sufferings, 
such as stripes above measure, frequent im- 
prisonments, and often the dangers of death, 
v. 23. Note, When the apostle would prove 
himself an extraordinary minister, he proves 
that he had been an extraordinary sufferer. 
Paul was the apostle of the Gentiles, and for 
that reason was hated of the Jews. They 
did all they could against him; and among 
the Gentiles also he met with hard usage. 
Bonds and imprisonments were familiar to 
him; never was the most notorious male- 
factor more frequently in the hands of public 
justice than Paul was for righteousness’ 
sake. The jail and the whipping-post, and 
all other hard usages of those who are 
accounted th> worst of men, were what he 
was accustomeu to. As to the Jews, when- 
ever he fell into their hands, they never spared 
him. Five times he fell under their lash, and 
received forty stripes save one, v. 24. Forty 
stripes was the utmost their law allowed 
(Deut. xxv. 3), but it was usual with them, 
that they might not exceed, to abate one at 
least of that number. And to have the 
abateznent of one only was all the favour 
that ever Paul received from them. The 
Gentiles were not tied up to that moderation, 
and among them he was thrice Lenten with 
rods, of which we may suppose once was at 
Philippi, Acts xvi. 22. Once he was stoned 
in a popular tumult, and was taken up for 
dead, Acts xiv. 19. He says that thrice he 
suffered shipwreck ;~and we may believe him, 
though the sacred history gives a relation but 


of one. A night anda da 
deep (v. 25), in some deep d 
shut up as a prisoner. Thus he’ 
days a constant confessor ; perhaps s 
a year of his life, after his conversion, 
without suffering some hardship or other fi 
his religion; yet this was not for, wher 
ever he went, he went in perils; he was es 
posed to perils of all sorts. If he journeye 
by land, or voyaged by sea, he was in peri 
of robbers, or enemies of some sort; th 
Jews, his own countrymen, sought to kil 
him, or do him a mischief ; the heathen, t 
whom he was sent, were not more kind te 
him, for among them he was in peril. If hi 
was in the city, or in the wilderness, still 
was in peril. He was in peril not on 
among avowed enemies, but among thos 
also who called themselves brethren, but we 
false brethren, v. 26. Besides all this, he ha 
great weariness and painfulness in his minis 
terial labours, and these are things that 
come into account shortly, and people willb 
reckoned with for all the care and pains | 
their ministers concerning them. Paul w 
a stranger to wealth and plenty, power z 
pleasure, preferment and ease; he was | 
watchings often, and exposed to hunger 
thirst ; in fastings often, it may be out of: 
cessity; and endured cold and nakedne 
v. 27. Thus was he, who was one of # 
greatest blessings of the age, used as if he ha 
been the burden of the earth, and the plag 
of his generation. And yet this is not al 
for, as an apostle, the care of all the chure 
lay on him, v. 28. He mentions this last, 
if this lay the heaviest upon him, and as if | 
could better bear all the persecutions of h 
enemies than the scandals that were to 
found in the churches he had the oversight ¢ 
Who is weak, and I am not weak? Whe 
offended, and I burn not? v. 29. There ¥ 
not a weak Christian with whom he did 
sympathize, nor any one scandalized, but 
was affected therewith. See what litile 
son we have to be in love with the pomp a 
plenty of this world, when this blessed ap 
tle, one of the best of men that ever liv 
excepting Jesus Christ, felt so much hards 
in it. Nor was he ashamed of all this, | 
on the contrary, it was what he accounted 
honour; and therefore, much against | 
grain as it was with him to glory, yet, s 
he, if I must needs glory, if my adversa 
will oblige me to it in my own necess 
dication, I will glory in these my in 
v. 30. Note, Sufferings for righte 
sake will, the most of any thing, 
our honour. oe 
In the last two verses, he mentions 0; 
ticular part of his sufferings out of its ph 
as if he had forgotten it before, or because 
deliverance God wrought for him was1 
remarkable; namely, the danger hex 
Damascus, soon after he was con’ 
not settled in Christianity, at 1é 
ministry and apostleship. This is 


rel = = +% ee , 
B24 95.0 ‘This was his first great 
and difficulty, and the rest of his life 
of apiece with this. And itis observable 
hat, lest it should be thought he spoke more 
han was true, the apostle confirms this nar- 
ative with a solemn oath, or appeal to the 
mniscience of God, v. 31. Itis a great com- 
to a good man that the God and Father 
our Lord Jesus Christ, who is an omniscient 
God, knows the truth of all he says, and knows 
‘all he does and all he suffers for his sake. 


CHAP. XII. 


‘In this chapter the apostle proceeds in maintaining the honour of 
his apostleship. He magnified his office when there were those 
who vilified it. What he says in his own praise was only in 

his own justification and the necessary defence of the honour of 

his ministry, the preservation of which was necessary to its 
success. First, He makes mention of the favour God had shown 
him, the honour done him, the methods God took to keep him 

humble, and the use he made of this dispensation, ver. 1—10. 

_ Then he addresses himself to the Corinthians, blaming them for 

what was faulty among them, and giving a large account of his 

behaviour and kind intentions towards them, ver. 1i, to the end. 


T is not expedient for me doubtless 
to glory. -I will come to visions 
revelations of the Lord. 2 I 
knew a man in Christ about fourteen 
ears ago, (whether in the body, I 
nnot tell; or whether out of the 
dy, I cannot tell: God knoweth ;) 
h a one caught up to the third 
en. 3 And [| knew such a man, 
hether in the body, or out of the 
ody, I cannot tell: God knoweth ;) 
How that he was caught up into 
radise, and heard unspeakable 
words, which it is not lawful for a 
to utter. 5 Of sucha one will 
ory: yet of myself I will not 
, but in mine infirmities. 6 For 
gh I would desire to glory, I 
Ll not be a fool; for I will say the 
h: but now I forbear, lest any 
n should think of me above that 
ich he seeth me fo be, or that he 
reth of me. 7 And lest I should 
exalted above measure through 
abundance of the revelations, 
€ was given to me a thorn in the 
sh, the messenger of Satan to buffet 
lest I should be exalted above 
sure. & For this thing I besought 
Lord thrice, that it might depart 
mme. 9 And he said unto me, 
grace is sufficient for thee: for 
strength is made perfect in weak- 
. Most gladly therefore will I 
er glory in my infirmities, that 
wer of Christ may rest upon 
10 Therefore I take pleasure in 
ties, in reproaches, in necessi- 


a 


CHAP. 


~\ ay . a 2 - 
IPs | The upostle’s rapture. 


Christ’s sake: for when I am weak, 
then am I strong. . 


Here we may observe, 

I. The narrative the apostle gives of the 
favours God had shown him, and the ho- 
nour he had done him; for doubtless he 
himself is the man in Christ of whom he 
speaks. Concerning this we may take notice, 
1. Of the honour itself which was done to 
the apostle: he was caught up into the third 
heaven, v. 2. When this was we cannot say, 
whether it was during those three days that 
he lay without sight at his conversion or at 
some other time afterwards, much less can we 
pretend to say how this was, whether by a. 
separation of his soul from his body or by 
an extraordinary transport in the depth of 
contemplation.. It would be presumption for 
us to determine, if not also to enquire into, 
this matter, seeing the apostle himself says, 
Whether in the body or out of the body, I can- 
not tell. It was certainly a very extraordinary 
honour done him: in some sense he was 
caught up into the third heaven, the heaven of 
the blessed, above the aérial heaven, in which 
the fowls fly, above the starry heaven, which 
is adorned with those glorious orbs: it was 
into the third heaven, where God most emi- 
nently manifests his glory. We are not ca. 
pable of knowing all, nor is it fit we should 
know very much, of the particulars of that 
glorious place and state; it is our duty and 
interest to give diligence to make sure to 
ourselves a mansion there; and, if that be 
cleared up to us, then we should long to he 
removed thither, to abide there for eve. 
This third heaven is called paradise (v. 4), in 
allusion to the earthly paradise out of which 
Adam was driven for his transgression; it is 
called the paradise of God (Rev. ii. 7), sig- 
nifying to us that by Christ we are restored to 
all the joys and honours we lost by sin, yea, 
to much better. ‘The apostle does not men- 
tion what he saw in the third heaven or pa- 
radise, but tells us that he heard unspeakable 
words, such as it is not possible for a man to 
utter—such are the sublimity of the matter 
and our unacquaintedness with the language 
of the upper world: nor was it lawful to utter 
those words, because, while we are here in 
this world, we havea more sure word of pro- 
phecy than such visions and revelations. 
2 Pet.i.19. We read of the tongue of angels 
as well as of men, and Paz! knew as-much 
of that as ever any man upon earth did, 
and yet preferred charity, that is, the sincere 
love of God and our neighbour. This ac- 
count which the apostle gives us of his vision 
should check our curious desires after for- 
bidden knowledge, and teach us to improve 
ihe revelation God has given us in his word. 
Paul himself, who had been in the third hea- 
ven, did not publish to the world what he had 
heard there, but adhered to the doctrine of 


d Abies ; Christ: on this foundation the church is 
A persecutions, in distresses for | built, and on this we must build our faith aad 


ip? va VRRP Sy oa ee ee 4 


The apostie’s rapture. 


hope. 2. The modest and humble manner 
in which the apostle mentions this matter is 
observable. One would be apt to think that 
one who had had such visions and revela- 
tions as these would have boasted greatly of 
them; but, says he, It is not expedient for me 
doubtless to glory, v. 1. He therefore did not 
mention this immediately, nor till above four- 
teen years after, v. 2. And then it is not 
without some reluctancy, as a thing which in 
a manner he was forced to by the necessity 
of the case. Again, he speaks of himself in 
the third person, and does not say, I am the 
man who was thus honoured above other men. 
Again, his humility appears by the check he 
seems to put upon liimself (v. 6), which 
plainly shows that he delighted not to dwell 
upon this theme. Thus was he, who was 
not behind the chief of the apostles in dig- 
nity, very eminent for his humility. Note, 
It is an excellent thing to have a lowly spirit 
in the midst of high advancements; and 
those who abase themselves shall be exalted. 

II. The apostle gives an account of the 
methods God took to keep him humble, and 
to prevent his being &fted up above measure ; 
and this he speaks of to balance the account 
that was given before of the visions and re- 
velations he had had. Note, When God’s 
people communicate their experiences, let 
them always remember to take notice of what 
God has done to keep them humble, as well 
as what he has done in favour to them and 
for their advancement. | Here observe, 

1. The apostle was pained with a thorn in 
the flesh, and buffeted with a messenger of 
Satan, v. 7. We are much in the dark what 
this was, whether some great trouble or some 
great temptation. Some think it was an acute 
bodily pain or sickness; others think it was 
the indignities done him by the false apostles, 
and the opposition he met with from them, 
particularly on the account of his speech, 
which was contemptible. However this was, 
God often brings this good out of evil, that 
the reproaches of our enemies help to hide 
pride from us ; and this is certain, that what 
the apostle calls a thorn in his flesh was for a 
time very grievous to him: but the thorns 
Christ wore for us, and with which he was 
crowned, sanctify and make easy all thethorns 
in the flesh we may at any time be afflicted 
with; for he suffered, being tempted, that-he 
might be able to succour those that are tempted. 
Temptations to sin are most grievous thorns ; 
they are messengers of Satan, to buffet us. 
Indeed it is a great grievance to a good man 
to be so much as tempted to sin. 

2. The design of this was to keep the apostle 
humble: Lest he should be exalted above mea- 
sure, v.7. Paul himself knew he had not 
yet attained, neither was already perfect ; and 
yet he was in danger of being lifted up with 
pride. If God love us, he will hide pride from 
us, and keep us from being exalted above mea- 
sure; and sniritnal burdensare ordered, tocure 
spiritual pride. This thorn in the flesh is 


: 


Ay ‘, 
: =, 


2 CORINTHIANS, 


said to be a messen 
not send with a 
contrary, with ill intentions, to 
ave bitolar had been so highl 
God) and hinder him in his work. 
designed this for good, and he over 
for good, and made this messenger of Sata 
be eo far from being a hindrance that itw 
help to the apostle. a 
3. The apostle prayed earnestly to God | 
the removal of this sore grievance. Ne 
Prayer is a salve for every sore, a remedy 
every malady ; and when we are afflicted wi 
thorns in the flesh we should give oursel 
to prayer. Therefore we are sometil 
tempted that we may learn to pray. “1 
apostle besought the Lord thrice, that it mi 
depart from him, v.8. Note, Though z 
tions are sent for our spiritual benefit, yet 
may pray to God for the removal of the 
we ought indeed to desire also that the yn 
reach the end for which they are desigr 
The apostle prayed earnestly, and repe: 
his requests; he besought the Lord 
that is, often. So that if an answer be} 
given to the first prayer, nor to the seek 
we must hold on, and hold out, till we reee 
an answer. Chnst himself prayed to” 
Father thrice. As troubles are sent to 
us to pray, so they are continued -to teach 
to continue instant in prayer. a 
4. We have an account of the answer g 
to the apostle’s prayer, that, althoug! 
trouble was not removed, yet an equive 
should be granted: My grace is sufficient 
thee. Note, (1.) Though God accepts 
prayer of faith, yet he does not always an 
it in the letter; as he sometimes g 
wrath, so he sometimes denies in love. - 
When God does not remove our trou 
temptations, yet, if he gives us grace s 
for us, we have no reason to c 
to say that he deals ill by us. Itisa 
comfort to us, whatever thorns in 
we are pained with, that God’s 
sufficient forus. Gracesignifiestwoth 
[1.] The good-will of God towar 
this 1s enough to enlighten and enlive 
sufficient to strengthen and com 
support our souls and cheerup our 
all afflictions and distresses. [2.] 
work of God in us, the grace we 
the fulness that is in Christ our 
from him there shall be communi 
which is suitable and seasonable, 
cient for his members. Christ Jesus u 
stands our case, and knows our nee 
will proportion the remedy to our 
and not only strengthen us, but gl 
self. His strength is made perfect u 
weakness. Thus his grace is manifes 
magnified; he ordains his prais 
mouths of babes and sucklings. — 
Ill. Here is the use which 
makes of this dispensation: He gy 
infirmities (v. 9), and took plea 
v. 10. He does not mean his si 


hose we have reason to be ashamed 
grieved at), but he means his afflictions, 
sproaches, necessities, persecutions, and 
esses for Christ’s sake, r 10. And the 
reason of his glory and joy on account of 
these things was this—they were fair oppor- 
unities for Christ to manifest the power and 
sufficiency of his grace resting upon him, by 
which he had so much experience of the 
‘strength of divine grace that he could say, 
When I am weak, then am I strong. This is 
a Christian paradox: when we are weak in 
ourselves, then we are strong in the grace of 
our Lord Jesus Christ ; when we see ourselves 
weak in ourselves, then we go out of ourselves 
Christ, and are qualified to receive strength 
rom him, and experience most of the supplies 
divine strength and grace. 
‘11 Iam become a fool in glorying ; 
haye compelled me: for I ought 
thave been commended of you: 
in nothing am I behind the very 
ehst apostles, though I be nothing. 
uly the signs of an apostle were 
ght among you in all patience, in 
s, and wonders, and mighty deeds. 
For what is it wherein you were 
ior to other churches, except it 
vat I myself was not burdensome 
ou? forgive me this wrong. 14 
old, the third time I am ready to 
me to you; and will not be bur- 
asome to you: for I seek not your's, 
you: for the children ought not 
lay up for the parents, but the 
ats for the children. 15 And I 
yery gladly spend and be spent 
ou; though the more abundantly 
e you, the less I be loved. 16 
be it so, I did not burden you: 
theless, being crafty, I caught 
with guile. 17 Did I make a 
of you by any of them whom I 
unto you? 18 I desired Titus, 
with him I sent a brother. Did 
s make a gain of you? walked 
ot in the same spirit? walked we 
in the same steps? 19 Again, 
ye that we excuse ourselves 
‘you? we speak before God in 
: but we do all things, dearly 
ved, for your edifying. 20 For 
r, lest, when I come, I shall not 
you such as I would, and that I 
ye found unto you such as ye 
‘not lest there be debates, 
, wraths, strifes, backbitings, 
ings, swellings, tumults: 21 


thet, * 


Paul’s expostutations. . 
And lest, when I come:again, my God 

will humble me among you, and that 

I shall bewail many which have sinnea 

already, and have not repented of 
the uncleanness and fornication and 

lasciviousness which they have com- 

mitted. 


In these verses the apostle addresses him- 
self to the Corinthians two ways :— 

I. He blames them for what was faulty in 
them ; namely, that they had not stood up in 
his defence as they ought to have done, ang 
so made it the more needful for him to insist 
so much on his own vindication. They ina 
manner compelled him to commend himself, 
who ought to have been commended of them 
v.11. And had they, or some among them, 
not failed on their part, it would have been 
less needful for him to have said so much on 
his own behalf. He tells them further that 
they in particular had good reason to speak 
well of him, as being im nothing behind the 
very chief apostles, because he had given 
them full proof and evidence of his apostle- 
ship; for the signs of an apostle were wrought 
among them in all patience, in signs, and 
wonders, and mighty deeds. Note, 1. It 1s a 
debt we owe to good men to stand up in the 
defence of their reputation; and we are under 
special obligations to those we have received 
benefit by, especially spiritual benefit, to own 
them as instruments in God’s hand of good 
tous, and to vindicate them when they are 
calumniated by others. 2. How much soever 
we are, or ought to be, esteemed by others, 
we ought always to think humbly of our- 
selves. See an example of this in this great 
apostle, who thought himself to be nothing, 
though in truth he was not behind the greatest 
apostles—so far was he from seeking praise 
from men, though he tells them their duty to 
vindicate his reputation—so far was"he from 
applauding himself, when he was forced to 
insist upon his own necessary self-defence. 

II. He gives a large account of his be- 
haviour and kind intentions towards them, 
in which we may observe the character of a 
faithful minister of the gospel. 1. He was 
not willing to be burdensome to them, ner did 
he seek theirs, but them. He says (v, 13) 
he had not heen burdensome to them, for the 
time past, and tells them (v. 14) he would 
not be burdensome to them for the time to 
come, when he should come to them. He 
spared their p-tses, and did not covet their 
money: I seek not yours but you. He sought 
not to enrich himself, but to save their souls 
he did not desire to make a property of them 
to himself, but to gain them over to Christ, 
whose servant he was. Note, Those who aim 
at clothing themselves’ with the fleece of the. 
flock, and take no care of the sheep, are hire- 
lings, and not good shepherds. 2. He would 
gladly spend and be spent for them (v. 15); 
that is, he was willing te take pains and to 


ete 8 ye 


eve wee” 1 ON Ne ee a 


The aposile asserts his cluims. 
suffer loss for their good. He would spend 
his time, his parts, his strength, his interest, 
his all, to do them service ; nay, so spend as 
to be spent, and be like a candle, which con- 
sumes itself to give light to others. 3. He 
did not abate in his love to them, notwith- 
standing their unkindness and ingratitude to 
him; and therefore was contented and glad 
to take pains with them, though the more 
abundantly he loved them theless he was loved, 
v, 15. This is applicable to other relations : 
if others be wanting in their duty to us it 
does not follow therefore that we may neg- 
lect our duty to them. 4. He was careful 
not only that he himself should not be bur- 
densome, but that none he employed should. 
This seems to be the meaning of what we 
read, v. 16—18. If it should be objected by 
any that though he did not himself burden 
them, yet, being crafty, he caught them with 
guile, that is, he sent those among them who 
pillaged them, and afterwards he shared with 
them in the profit : ‘* This was not so,” says 
the apostle ; “ I did not make a gain of you 
myself, nor by any of those whom I sent ; 
nor did Titus, nor any others We walked 
by the same spirit and in the same steps.” 
They all agreed in this matter to do them all 
the good they could, without being burden- 
some to them, to promote the gospel among 
them and make it as easy to them as possible. 
Or, this may be read with an interrogation, 
as utterly disclaiming any gtfile in himself 
and others towards them. 5. He wasa man 
who did all things for edifying, v. 19. This 
was his great aim and design, to do good, to 
lay the foundation well, and then with care 
and diligence to build the superstructure. 
6. He would not shrink from his duty for 
fear of displeasing them, though he was so 
careful to make himself easy tothem. There- 
fore he was resolved to be faithful in reproving 
sin, though he was therein found to be such 
as they would not, v. 20. The apostle here 
mentions several sins that are too commonly 
found among professors of religion, and are 
very reprovable : debates, envyings, wraths, 
strifes, backbitings, whisperings, swellings, 
tumults ; and, though those who are. guilty 
of these sins can hardly bear to be reproved 
for them, yet faithful ministers must not fear 
offending the guilty by sharp reproofs, as 
they are needful, in public and in private. 
7. He was grieved at the apprehension that 
he should find scandalous sins among them 
not duly repented of. This, he tells them, 
would be the cause of great humiliation and 
lamentation. Note, (1.) The falls and mis- 
carriages of professors cannot but be a hum- 
bling consideration to a good minister; and 
God sometimes takes this way to humble 
those who might be under temptation to be 
lifted up: I fear lest my God will humble me 
among you. (2.) We have reason to bewail 
those who sin and do not repent, to bewail 
many that have sinned, and have not repented, 


v. 21. If these have not, as yet, grace to! third time, to exercise severity agal 


2 CORINTHIANS. 


ee 


ae 


mourn and Jament their 0 
is the more lamentable ; an 
God, and love them, should mourn 


CHAP. XIII. 


In this chapter the apostle threatens to be severe aga:mst | 
sinners, and assigns the reason thereof (ver. 1—6); 
makes a suitable prayer to God on the beha.f of the Corinthi: 
with the reasons inducing him thereto (ver. 7—10), an 
cludes his epistle with a valediction and a benediction, ver 


HIS is the third time I am comii 

to you. In the mouth of ty 

or three witnesses shall every woi 
be established. 2 I told you befor 
and foretel you, as if I were prese: 
the second time; and being abse 
now I write to them which heretof¢ 
have sinned, and to all other, that, 
I come again, I will not spare: 
Since ye seek a proof of Christ speal 
ing in me, which to you-ward is 7 
weak, but is mighty in you. 4 FE 
though he was crucified through wea 
ness, yet he liveth by the power 
God. For we also are weak in hi 
butwe shall live with him bythe poy 
of God toward you. 5 Exami 
yourselves, whether ye be in 1 


id 


faith ; prove your own selves. Kn 
ye not your own selves, how fl 
Jesus Christ is in you, except ye. 
reprobates? 6 But I trust ye 
know that we are not reprobates. 
In these verses observe, f 
1. The apostle threatens to be severe aga 
obstinate sinners when he should comi 
Corinth, having now sent to them a first 
second epistle, with proper admonitions: 
exhortations, in order to reform what 3 
amiss among them. Concerning this we: 
notice, 1. The caution with which he | 
ceeded in his censures: he was not has 
using severity, but gave a first and s 
admonition. So some understand his wi 
(v1): This is the third time I am ’ 
you, referring to his first and second 
by which he admonished them, as i 
present with them, though in person 
absent, v. 2. According to this in 
tion, these two epistles are the witne 
means in the first verse, referring 
the direction of our Saviour (Matt. 
concerning the manner how Christians 
deal with offenders before they proc 
extremity than to the law of Moses (D 
6 ; xix. 15) for the behaviour o 
criminal matters. We should go, ors 
our brother, once and again, to tell 
his fault. Thus the apostle had told t 
Corinthians before, in his former epi 
now he tells them, or writes to those who 
tofore had sinned, and to ail others, g 
warning unto all before he came in 


4 


offenders. Others think that the 
e had designed and prepared for his jour- 
Corinth twicealready, but was providen- 
ally hindered, and now informs them of his 
intentions a third time to cometo them. How- 
ever this be, it is observable that he kept an 
account how often he endeavoured, and what 
pains he took with these Corinthians for their 

ood : and we may be sure that an account is 

cept in heaven, and we must be reckoned 
with ancther day for the helps we have had 
for our souls, and how we have improved 
them. 2. The threatening itself That if 
(or when) he came again (in person) he would 
not spare obstinate sinners, and such as were 
impenitent, in their scandalous enormities. 
He had told them before, he feared God would 


a him among them, because he should 
d 

“ > - 

pent 


some who had sinned and had not re- 
ed ; and now he declares he would not 
are such, but would inflict church-censures 
n them, which are thought to have been 
mpanied in those early times with visible 
ad extraordinary tokens of divine displea- 
. Note, Though it is God’s gracious 
thod to bear long with sinners, yet he will 
bearalways; at length he will come, and 
not spare those who remain obstinate and 
penitent, notwithstanding all his methods 
eclaim and reform them. 

Il. The apostle assigns a reason why he 
ild be thus severe, namely, for a proof of 
ist’s speaking in him, which they sought 
,v.3. The evidence of his apostleship 
necessary for the credit, confirmation, 
‘success, of the gospel he preached; and 
ore such as denied this were justly and 
rely to be censured. It was the design 
2 false teachers to make the Corinthians 
this matter into question, of which yet 
had not weak, but strong and mighty 
(v. 3), notwithstanding the mean figure 
de in the world and the contempt which 
me was cast upon him. Even as Christ 
was crucified through weakness, or 
ed in his crucifixion as a weak and 
mptible person, but liveth by the power 
sod, or in his resurrection and life mani- 
his divine power (v. 4), so the apostles, 
mean and contemptible soever they ap- 
ed to the world, did yet, as instruments, 
nifest the power of God, and particularly 
ower of his grace, in converting the 
to Christianity. And therefore, as a 
to those who among the Corinthians 
a proof of Christ’s speaking in the 
he puts them upon proving their 
nity (v. 5): Examine yourselves, &c. 
he intimates that, if they could prove 
ir own Christianity, this would be a proof 
f his apostleship ; for if they were in the 
lath, if Jesus Christ was in them, this was a 
of th iat Christ spoke ir him, because it 
_by his ministry that they did believe. 
been not only an instructor, but a 
hem. He had begotten them again 
ae gospel of Christ. Now it could not 


CHAP. XUL 


_ The aposiie asserts his claims. 
be imagined that a divine power should go 
along with his ministrations if he had not his 


commission from on high. If therefore they 
could prove themselves not to be reprobates, 
not to be rejected of Christ, he trusted they 
would knew that he was not a reprobate ww. 6), 
not disowned by Christ. What the apostle 
here says of the duty of the Corinthians to 
examine themselves, &c., with the particular 
view already mentioned, is applicable to the 
great duty of all who call themselves Chris- 
tians, to examine themselves concerning their 
spiritual state. Weshould examine whether 
we be in the faith, because it is a matter in 
which we may be easily deceived, and wherein 
a deceit is highly dangerous: we are therefore 
concerned to prove our own selves, to put the 
question to our own souls, whether Christ be 
in us, or not ; and Christ is in us, except we 
be reprobates: so that either we are true 
Christians or we are great cheats ; and what 
a reproachful thing is it for a man not to 
know himself, not to know his own mind! 


7 Now I pray to God that ye do 
no evil; not that we should appear 
approved, but that ye should do that 
which is honest, though we be as 
reprobates. 8 For we can do no 
thing against the truth, but for the 
truth. 9 For we are glad, when we 
are weak, and ye are strong: and this 
also we wish, even your perfection. 
10 Therefore I write these things 
being absent, lest being present I 
should use sharpness, according to 
the power which the Lord hath given 
me to edification, and not'to destruc- 
tion. 


Here we have, ; 

I. The apostle’s prayer to God on the be- 
half of the Corinthians, that they might do 
noeril, v.7. This is the most desirable thing 
we can ask of God, both for ourselyes and 
for our friends, to be kept from sin, that we 
and they may do no evil; and it is most 
needful that we often pray to God for his 
grace to keep us, because without this we 
cannot keep ourselves. We are more con- 
cerned to pray that we may not do evil than 
that we may not suffer evil. 

II. The reasons why the apostle put up 
this prayer to God on behalf of the Corin- 
thians, which reasons haye a special reference 
to #heir case, and the subject-matter about 
which he was writing to them. Observe, he 
tells them, 1. It was not so much for his 
own personal reputation as for the honour 
of religion: “ Not that we should appear ap- 
proved, but that you should do that which is 
honest, or decent, and for the credit of reli- 
gion, though we should be reproached and 
vilified, and accounted as reprcbates,” v. 7. 
Note, (1.) The great desire of faithful minis- 


oy EN ARR Pee Chey any pe 


The apostolic benediction. 


ters of the gospel is that the gospel they 
preach may be honoured, however their per- 
sons may be vilified. (2.) The best way to 
adorn our holy religion is to do that which is 
honest, and of good report, to walk as be- 
comes the gospel of Christ. 2. Another 
reason was this: that they might be free 
from all blame and censure when he should 
come to them. This is intimated in v. 8, 
We can do nothing against the truth, but for 
the truth. If therefore they did not do evil, 
nor act contrary to their profession of the 
gospel, the apostle had no power nor autho- 
rity to punish them. He had said before 
(ch. x. 8) and says here (v. 10) that the power 
which the Lord had given him was to edifi- 
cation, not to destruction; so that, although 
the apostle had great powers committed to 
him for the credit and advancement of the 
gospel, yet he could not do any thing to the 
disparagement of the truth, nor the discourage- 
ment of those who obeyed it. He could not, 
that is, he would not, he dared not, he had 
no commission to act against the truth; and 
it is remarkable how-the apostle did rejoice 
in this blessed impotency: ‘“‘ We are glad,” 
says he (v. 9), ““when we are weak and you 
are strong; that is, that we have no power 
to censure those who are strong in faith and 
fruitful in good works.” Some understand 
this passage thus: “Though we are weak 
through persecutions and contempt, we bear 
it patiently, and also joyfully, while we see 
that you are strong, that you are prosperous 
in holiness, and persevering in well-doing.” 
For, 3. He desired their perfection (v. 9); 
that is, that they might be sincere, and aim 
at perfection (sincerity is our gospel-perfec- 
tion), or else he wished there might be’a tho- 
rough reformation among them. He not 
only desired that they might be kept from 
sin, but also that they might grow in grace, 
and increase in holiness, and that all that 
was amiss among them might be rectified 
and reformed. This was the great end of 
his writing this epistle, and that freedom he 
used with them by writing these things (those 
friendly admonitions and warnings), being 
absent, that so, being present, he should not 
use sharpness (v. 10), that is, not proceed to 
the utmost extremity in the exercise of the 
power which the Lord had given him as an 
apostle, to revenge all disobedience, ch. x. 6. 


11 Finally, brethren, farewell. Be 
perfect, be of good comfort, be of one 
mind, live in peace; and the God of 
love and peace shall be with you. 12 
Greet one another with a holy kiss. 
13 Allthe saints salute you. 14 The 
grace of the Lord Jesus Christ, and 
the love of God, and the communion 
of the Holy Ghost, be with you all. 
Amen. 


“Thus the apostle concludes this epistle with, | 


Saat Ces Sabo, N, 


2 CORINTHIANS. 


me Oe 


I. A valediction. He 
ing farewell, and takes his 
the present, with hearty 
spiritual welfare. In order to thi: 

1. He gives them several good e 
tions. (1.) To be perfect, or to be kn 
gether in love, which would tend greatl a 
their advantage as a charch, or Christian s 
ciety. (2.) To be of good comfort under 4 
the sufferings and persecutions they mig 
endure for the cause of Christ, or any cala 
mities and disappointments they might me 
with in the world. (3.) To be of one mind 
which would greatly tend to their com 
for the more easy we are with our brethr 
the more ease we shall have in our own soul 
The apostle would have them, as far as we 
possible, to be of the same opinion and juc 
ment; however, if this could not be attains 
yet, (4.) He exhorts them to live in peat 
that difference in opinion should not cau 
an alienation of affections—that they sho 
be at peace among themselves. He wou 
have all the schisms that were among the 
healed, that there should be no more conte 
tion and wrath found among them, to pi 
vent which they should avoid debates, en 
ings, backbitings, whisperings, and such 1] 
enemies to peace. ~ ee 

2. He encourages them with the prom 
of God’s presence among them: The 
love and peace shall be with you, v.11. Ne 
(1.) God is the God of love and peace. — 
is the author of peace, and lover of cone 
He hath loved us, and is willing to be 
peace with us ; he commands us to love hi 
and to be reconciled to him, and also t] 
love one another, and be at peace 
ourselves. (2.) God will be with thos 
live in love and peace. ‘He will love 
who love peace; he will dwell with th 
here, and they sh&ll dwell with him for é 
Such shall have God’s gracious presence h 
and be admitted to his glorious pres 
hereafter. : 

3. He gives directions to them to s 
each other, and sends kind salutatit 
them from those who were with him, v. 1! 
He would have them testify their af 
one another by the sacred rite of 
charity, which was then used, but has 
been disused, to prevent all occasions 
tonness and impurity, in the more ¢ 
and degenerate state of the church. 

II. The apostolical benediction (. | 
The grace of the Lord Jesus Christ, ant 
love of God, and the communion of the 
Ghost, be with you all. Thus 
concludes his epistle, and thus it is 
proper to dismiss worshippmg 
This plainly proves the doctrine o 
pel, and is an acknowledgment that F 
Son, and Spirit, are three distinct pers 
yet but one God; and herein the sar 
they are the fountain of all bless 
It likewise intimates our duty, hi 
have an eye by faith to Father, Son, and 


‘persons pain: rinity, into whose 
we were baptized, and in whose name 
blessed. ‘This is a very solemn bene- 
ction, and we should give all diligence to 
rit this blessing. The grace of Christ, 
love of God, and the communion (or 
nunication) of the Holy Ghost: the 
oo as Redeemer, the love of God 


ied Be The introductory address — 
who sent the Redeemer, and all the commu- 
nications of this grace and love, which come 
to us by the Holy Ghost ; it is the communi- 
cations of the Holy Ghost that qualify us for 
an interest in the grace of Christ, and the love 
of God: and we can desire no more to make 
us happy than the grace of Christ, the love 
of God, and the communion of the Holy 
Ghost. Amen. 


AN 


ich among them as had kept their integrity. 


CHAP. I. 


ster, after the preface or introduction (v. 1—5), the 
ly reproves these churches for their defection from 

ith (ver. 6—9), and then proves his own apostleship. which 
emies had brought them to question, |. From his end 

sign in preaching the gospel, ver. 10. 11. From his having 
lit by immediate revelation, ver- 11, 12. For the proof of 
n= acquaints them, 1. What his former conversation was, 
2. How he was converted, and called to the apostle- 
16. 3. How he behaved himself afterwards, ver. 


4, an apostle, (not. of men, 


: EXPOSITION, 
_ WITH PRACTICAL OBSERVATIONS, 


THE GALATIANS. 


epistle of Paul is directed not to the church or churches of a single city, as some othersare, 
of a country or province, for so Galatia was. 
st converted to the Christian faith by his ministry ; or, if he was not the instrument of planting, 
st at least he had been employed in watering these churches, as is evident from this epistle 
f, and also from Acts xviii. 23, where we find him going over all the country of Galatia and 
fia inorder, strengthening all the disciples. 
he greatest esteem and affection both for his person and ministry; but he had not been long 
sent from them before some judaizing teachers got in among them, by whose arts and insinua- 
ms they were soon drawn into a meaner opinion both of the one and of the other. 
se false teachers chiefly aimed at was to draw them off from the truth as it is in Jesus, particu- 
ly in the great doctrine of justification, which they grossly perverted, by asserting the necessity 
joining the observance of the law of Moses with faith in Christ in order to it: and, the better 
scomplish this their design, they did all they could to lessen the character and reputation of 
postle, and to raise up their own on the ruins of his, representing him as one who, if he was 
owned as an apostle, yet was much inferior to others, and particularly who deserved not 
h a regard as Peter, James, and John, whose followers, it is likely, they pretended to be: and 
both these attempts they had but too great success. 
e, wherein he expresses his great concern that they had suffered themselves to be so soon 
d aside from the faith of the gospel, vindicates his own character and authority as an apostle 
st the aspersions of his enemies, showing that his mission and doctrine were both divine, 
nd that he was not, upon any account, behind the very chief of the apostles, 2 Cor. xi. 5. 
en sets himself to assert and maintain the great gospel doctrine of justification by faith without 
the works of the law, and to obviate some difficulties that might be apt to arise in their minds 
icerning it: and, having established this important doctrine, he exhorts them to stand fast in 
liberty wherewith Christ had made them free, cautions them against the abuse of this liberty, 
s them several very needful counsels and directions and then concludes the epistle by 
¢ them a just description of those false teachers by whom they had been ensnared, and, on 
contrary, of his own temper and behaviour. 
) recover those who had been perverted, to settle those who might be wavering, and to confirm 


It is very probable that these Galatians were 


While he was with them, they had expressed 


That which 


This was the occasion of his writing this 


He 


In all this his great scope and design were 


Christ, and God the Father, whe 
raised him from the dead;) 2 And 
all the brethren which are with me, 
unto the churches of Galatia: 3 
Grace be to you and peace from God 
the Father, and from our Lord Jesus 
Christ, 4 Who gave himself for our 
sins, that he might deliver us from 


The introductory address. 


this present evil world, according to 
the will of God and our Father: 5 
To whom 6e glory for ever and ever. 
Amen. 

In these verses we have the preface or 
mtroduction to the epistle, where observe, 

I. The person or persons from whom this 
epistle is sent—from Paul an apostle, &c., 
and all the brethren that were with him. 1. 
The epistle is sent from Paul; he only was 
the penman of it. And, because there were 
some among the Galatians who endeavoured 
to lessen his character and authority, in the 
very front of it he gives a general account 
both of his office and of the manner in which 
he was called to it, which afterwards, im this 
and the following chapter, he enlarges more 
upon. As to his office, he was an apostle. 
He is not afraid to style himself so, though 
his enemies would scarcely allow him this 
title: and, to let them see that he did not 
assume this character without just ground, 
he acquaints them how he was called to this 
dignity and office, and assures them that his 
commission to it was wholly divine, for he 
was an apostle, not of man, neither by man ; 
he had not the common call of an ordinary 
minister, but an extraordinary call from 
heaven to this office. He neither received 
his qualification for it, nor his designation to 
it, by the mediation of men, but had both the 
one and the other directly from above; for 
he was an apostle by Jesus Christ, he had his 
instructions and commission immediately 
from him, and consequently from God the 
Father, who was one with him in respect of 
his divine nature, and who had appointed him, 
as Mediator, to be the apostle and high priest 
of our profession, and as such to authorize 
others to this office. He adds, Who raised 
him from the dead, both to acquaint us that 
herein God the Father gave a public testi- 
mony to Christ’s being his Son and the 
promised Messiah, and also that, as his call 
to the apostleship was immediately from 
Christ, so it was after his resurrection from 
the dead, and when he had entered upon his 
exalted state; so that he had reason to look 
upon himself, not only as standing upon a 
‘evel with the other apostles, but as in some 
sort preferred above them ; for, whereas they 
were called by him when on earth, he had 
his call from him when in heaven. Thus 
does the apostle, being constrained to it by 
his adversaries, magnify his office, which 
shows that though men should by no means 
be proud of any authority they are possessed 
oi, yet at certain times and upon certain oc- 
casions it may become needful to assert it. 
But, 2. He joins all the brethren that were 
with him in the inscription of the epistle, and 
writes in their name as well as his own. By 
the brethren that were with him may be under- 
stood either the Christians ix common of 
that place where he now was, or such as were 
employed as ministers of the gospel. ‘These, 


ye! } wy. ee “ 


GALATIANS. 


notwithstanding his o 
and attainments, he is 
brethren; and, though hea rt 
tle, yethejoins them with himselfint 
tion of it. Herein, as he shows his 
great modesty and humility, and how rem 
he was from an assuming temper, so he mi 
do this to dispose these churches to a gre: 
regard to what he wrote, since h 
would appear that he had their coneu 
with him in the doctrine which he had preach 
and was now about to confirm, and that 
was no other than what was both publish 
and professed by others as well as himsel 
II. To whom this epistle is sent— 
churches of Galatia. There were 
churches at that time in this country, an 
should seem that all of them were more or! 
corrupted through the arts of those sedu 
who had crept in among them; and there! 
Paul, on whom came daily the care of ali 
churches, being deeply affected with t 
state, and concerned for their recovery to 
faith and establishment in it, writes_ 
epistle to them. He directs it to all of th 
as being all more or less concerned in 
matter of it; aid he gives them the nam 
churches, though they had done enoug 
forfeit it, for -orrupt churches are mi 
allowed to be churches: no doubt the: 
some among them who still continued im 
faith, and he was not without hope that o 
might be recovered to it. 
III. The apostolical benediction, 
Herein the apostle, and the brethren 
were with him, wish these churches g 
and peace from God the Father, and froi 
Lord Jesus Christ. This is the usual bles 
wherewith he blesses the churches tt 
name of the Lord—grace and peace. G 
includes God’s good-will towards us an 
good work upon us; and peace implies 
all that inward comfort, or outward prosp 
which is really needful for us; and they: 
from God the Father as the fountain, thr 
Jesus Christ as the channel of convey 
Both these the apostle wishes for | 
Christians. But we may observe, First g 
and then peace, for there can be no 
peace without grace. Having mention: 
Lord Jesus Christ, he cannot pass 
enlarging upon his love ; and the 
(v. 4), Who gave himself for our sins 
might deliver, &c. Jesus Christ gave hit 
for our sins, as a great. sacrifice to 
atonement for us; this the justice of | 
required, and to this he freely submi 
our sakes. One great end hereof we 
deliver us from this present evil world; 
only to redeem us from the wrath 
and the curse of the law, but also to ree 
us from the corruption that is in the} 
through lust, and to rescue us 
vicious practices and customs of it, unto W 
we are naturally enslaved; and poss 
to set us free from the Mosaic constitt 
for so aiéy obros is used. 1 Cor. it 


+ oe eee 
Z 4 : = ee re a = ’ Ses ew 
,4 ie OS ee ee ey f FS 
Rach Se la lle CHAP. I. The apostie s concern at their defection. 


is we may note, 1. This present 
isan evil world: it has become so by the 
sin of man, and it is so on account of the sin 
‘and sorrow with which it abounds and the 
_- many snares and temptations to which we 
are exposed as long as we continue in it. 
- But, 2. Jesus Christ has died to deliver us 
from this present evil world, not presently 
_ toremove his people out of it, but to rescue 
| them from the power of it, to keep them from 

the evil of it, and in due time to pessess them 
_ of another and better world. This, theapostle 


3.0 


some following parts of it, enlarges more 
upon. Here we may observe, 

I. How much ke was concerned at their 
defection: I marvel, &c. It filled him at 
once with the greatest surprise and sorrow. 
Their sin and folly were that they did not 
hold fast the doctrine of Christianity as it 
had» been preached to them, but suffered 
themselves to be removed from the purity 
and simplicity of it. And there were several 
things by which their defection was greatly 
aggravated; as, 1. That they were removed 


informs us, he has done according to the will|from him that had called them; not only 


| of God and our Father. In offering up him- 
self a sacrifice for this end and purpose, he 
acted by the appointment of the Father, as 
well as with his own free consent; and there- 
| fore we have the greatest reason to depend 
-apon the efficacy and acceptableness of what 
he has done and suffered for us; yea, hence 
| we have encouragement to look upon Godas 
| our Father, for thus the apostle here repre- 
| sents him: as he is the Father of our Lord 
_ Jesus, so in and through him he is also the 
Father of all true believers, as our blessed 
_ Saviour himself acquaints us (John xx. 17), 
when he tells his disciplesthat he was ascend- 
xg to his Father and their Father. 
___ The apostle, having thus taken notice of 
the great love wherewith Christ hath loved 
as, concludes this preface with a solemn 
" ascription of praise and glory to him (v. 5): 
‘To whom be glory for ever and ever. Amen. 
fn timating that on this account he is justly 
‘Sen itled to our highest esteem and regard. 
Dr this doxology may be considered as re- 
‘erring both to God the Father and our Lord 
_desus Christ, from whom he had just before 
been wishing grace and peace. They are both 
proper objects of our worship and adora- 
‘on, and all honour and glory are perpetually 
ge to them, both on account of their own 
finite excellences, and also on account of 
e blessings we receive from them. 


_ 6 I marvel that ye are so soon re- 
moved from him that called you into 
the grace of Christ unto another 
gospel: 7 Which is not another; 
_ but there be some that trouble you, 
‘and would pervert the gospel of 
‘Christ. $8 But though we, or an 
angel from heaven, preach any other 
ospel unto you than that which we 
ave preached unto you, let him be 
4 sed. 9 As we said before, so 
_ say I now again, If any man preach 
any other gospel unto you than that 
have received, let him be ac- 
eursed. 

_ Here the apostle comes to the body of the 
istle ; and he begins it with a more general 


‘oof of these churches for their unsteadi- 
$3 in the faith, which he afterwards, in 


ve 
* 


from the apostle, who had been the in- 
strument of calling them into the fellow- 
ship of the gospel, but from God himseif, 
by whose order and direction the gospel 
was preached to them, and they were invited 
to a participation of the privileges of it: so 
that herein they had been guilty of a great 
abuse of his kindness and mercy towards 
them. 2. That they had been called into the 
grace of Christ. As the gospel which had 
been preached to them was the most glorious 
discovery of divine grace and mercy in Christ 
Jesus; so thereby they had been called te 
partake of the greatest blessings and bene. 
fits, such as justification, and reconciliation 
with God here, and eternal life and happiness 
hereafter. These our Lord Jesus has pur- 
chased for us at the expense of his precious 
blood, and freely bestows upon all who sin- 
cerely accept of him: and therefore, in pro- 
portion to the greatness of the privilege they 
enjoyed, such were their sin and folly in de- 
serting it and suffering themselves to be 
drawn off from the established way of ob- 
taining these blessings. 3. That they were 
so soon removed. In a. very little time they 
lost that relish and esteem of this grace of 
Christ which they seemed to have, and too 
easily fell in with those who taught justifica- 
tion by the works of the law, as many did, 
who had been bred up in the opinions and 
notions of the Pharisees, which they mingled 
with the doctrine of Christ, and so corrupted 
it; and this, as it was an instance of their 
weakness, so it was a further aggravation of 
their guilt. 4. That they were removed to 
another gospel, which yet was not another. 
Thus the apostle represents the doctrine of 
these judaizing teachers; he calls it another 
gospel, because it opened a different way of 
justification and salvation from that which 
was revealed in the gospel, namely, by works, 
and not by faith in Christ. And yet he adds, 
“ Which is not another—you will find it to 
be no gospel at all—not really another gospel, 
but the perverting of the gospel of Christ, 
and the overturning of the foundations of 
that”—whereby he intimates that those who 
go about to establish any other way to heaven 
than what the gospel of Christ has revealed 
are guilty of a gross perversion of it, and in 
the issue will find themselves wretchedly 
mistaken. Thus the apostle endeavours te 
impress upon these Galatians a due sense of 


at te le BO ee 


The aposile's integrity. 
their guilt in forsaking the gospel way of 
justification; and yet at the same time he 
tempers his reproof with mildness and ten- 
derness towards them, and represents them 
as rather drawn into it by the arts and in- 
dustry of some that troubled them than as 
coming into it of their own accord, which, 
though it did not excuse them, yet was some 
extenuation of their fault. And hereby he 
teaches us that, in reproving others, as we 
should be faithful, so we should also be 
gentle, and endeavour fo restore them im the 
spirit of meekness, ch. vi. 1. 

II. How confident he was that the gospel 
he had preached to, them was the only true 
gospel. He was so fully persuaded of this 
that he pronounced an anathema upon those 
who pretended to preach any other gospel 
(v. 8), and, to let them see that this did not 
proceed from any rashness or intemperate zeal 
in him, he repeated it, v. 9. This will not jus- 
tify our thundering out anathemas against 
those who differ from usinminorthings. It is 
only against those who forge a new gospel, 
who overturn the foundation of the covenant 
of grace, by setting up the works of the law in 
the place of Christ’s righteousness, and cor- 
rupting Christianity with Judaism, that Paul 
denounces this. -He puts the case: “ Sup- 
pose we should preach any other gospel; 
nay, suppose an angel from heaven should :” 
aot as if it were possible for an angel from 
heaven to be the messenger of a lie; but it 
is expressed so the more to strengthen what 
he was about to say. “If you have any 
other gospel preached to you by any other 
person, under our name, or under colour of 
haying it from an angel himself, you must 
conclude that you are imposed upon: and 
whoever preaches another gospel lays him- 
self under a curse, and is in danger of laying 
you under it too.” 


10 For do I now persuade men, or 
God? or do I seek to please men? 
for if I yet pleased men, I should not 
be the servant of Christ. 11 But I 
certify you, brethren, that the gospel 
which was preached of me is not 
after man. 12 For I neither received 
it of man, neither was | taught 2, but 
by the revelation of Jesus Christ. 13 
For ye have heard of my conversa- 
tion in time past in the Jews’ religion, 
how that beyond measure I perse- 
cuted the church of God, and wasted 
it: 14 And profited in the Jews’ re- 
ligion above many my equals in mine 
own nation, being more exceedingly 
zealous of the traditions of my fathers. 
15 But when it pleased God, who 
separated me from mymother’s womb, 
and called me by his grace, 16 To 


Oe ea ae 
GALA 


aA 


TIANS. 


reveal his Son e, t 
preach him among the hi 
mediately I conferred not 1 fle 
and blood: 17 Neither went I t 
to Jerusalem to them which wer 
apostles before me; but I went int 
Arabia, and returned again unto D: 
mascus. 18 Then after three year 
I went up to Jerusalem to see Peter 
and abode with him fifteen days. 1! 
But other of the apostles saw I none 
save James the Lord’s brother. 2€ 
Now the things which I write unt 
you, behold, before God, I lie not 
21 Afterwards I came into the region 
of Syria and Cicilia; 22 And wa 
unknown by face unto the churche 
of Juda which were in Christ: 2 
But they had heard only, That h 
which persecuted us in times pas 
now preacheth the faith which om 
he destroyed. 24 And they glorifie 
God in me. a 

What Paul had said more generally, in th 
preface of this epistle, he now proceeds mor 
particularly to enlarge upon. There he he 
declared himself to be an apostle of Chris 
and here he comes more directly to sup po 
his claim to that character and office. ‘J 
were some in the churches of Galatia w 
were prevailed with to call this in questic 
for those who preached up the ceremon 
law did all they could to lessen Paul’s rep 
tation, who preached the pure gospel — 
Christ to the Gentiles: and therefore he h 
sets himself to prove the ary both 
his mission and doctrine, that thereby 
might wipe off the aspersions which his ¢1 
mies had cast upon him, and recover th 
Christians into a better epinion of the gos 
he had preached to them. This he gi 
sufficient evidence of, a 

I. From the scope and design of his 1 
nistry, which was not to persuade men, 
God, &c. The meaning of this may be 
that in his preaching the gospel he did 1 
act in obedience to men, but God, who 
called him to this work and office; 
his aim therein was to bring persons to 
obedience, not of men, but of God. As 
professed to act by a commission from Ge 
so that which he chiefly aimed at wa 
mote his glory, by recovering sinners” 
state of subjection to him. And as 
the great end he was pursuing, so, agreeal 
hereunto, he did not seek to please pte CE 
did not, in his doctrine, mies nil 
self to the humours of persons, either to gé 
their affection or to avoid their rese! 
but his great care was to approve hi 
God. The judaizing teachers, b ye 
these churches were corrunted, hac 

’ 4 fi a 


ah 
. ee 


a very different temper ; they mixed 
ks with faith, and the law with the gospel, 
to please the Jews, whom they were 
ing to court and keep in with, that they 
“might escape persecution. But Paul was a 
" man of another spirit ; he was not so solici- 
tous to please them, nor to mitigate their rage 
against him, as to alter the doctrine of 
' ‘Christ either to gain their favour or to avoid 
their fury. And he gives this very yood 
reason for it, that, if he yet pleased men, he 
would not be the servant of Christ. These he 
_ knew were utterly inconsistent, and that no 
man could serve two such masters; and 
_ therefore, though he would not needlessly 
' displease any, yet he dared not allow himself 
to gratify men at the expense of his faithful- 
~ ness to Christ. Thus, from the sincerity of 
_ his aims and intentions in the discharge of 
Ris office, he proves that he was truly an 
_ apostle of Christ. And from this his temper 
and behaviour we may note, 1. That the 
"great end which ministers of the gospel 
should aim at is to bring mento God. 2. 
That those who are faithful will not seek to 
he as 
my 


a « ee 


e men, but to approve themselves to 
God. 3. That they must not be solicitous 
to please men, if they would approve them- 
Ives faithful servants to Christ. But, if 
is argument should not be thought sufii- 
he goes on to prove his apostleship, 
. From the manner wherein ke received 
gospel which he preached to them, con- 
ming which he assures them (v. 11, 12) 
at he had it not by information from others, 
by revelation from heaven. One thing 
euliar in the character of an apostle was 
he had been called to, and instructed for, 
is office immediately by Christ himself. 
ad in this he here shows that he was by 
) means defective, whatever his enemies 
ight suggest to the contrarv. Ordinary 
isters, as they receive their call to preach 
gospel by the mediation of others, so it 
_is by means of the instruction and assistance 
of others that they are brought to the know- 
edge of it. But Paul acquaints them that 
_he had his knowledge of the gospel, as well 
his authority to preach it, directly from 
e Lord Jesus : the gospel which he preached 
as not after man; he neither received it of 
an, nor was he taught tt by man, but by 1m- 
ediate inspiration, or revelation from Christ 
imself. This he was concerned to make out, 
to prove himself an apostle: and to this purpose, 
‘1. He tells them what his education was, 
what, accordingly, his conversation in 
e past had been, v. 13, 14. Particularly, 
aequaints them that he had been brought 
p in the Jewish religion, and that he had 
d init above many his equals of his own 
that he had been exceedingly zealous 
‘the traditions of the elde:s, such doctrines 
_ and customs as had been invested by their 
and conveyed down from one gene- 
o another ; yea, to sucha degree that, 
al for them, he ad beyond measure 
.. IK. 


' The apostle’s iategrity 
persecuted the church of God, and wasted it 
He had not only been a rejecter of the Chis- 
tian religion, notwithstanding the mary evi- 
dent proofs that were given of its divine 
origin; but he had been a persecutor of it - 
too, and had applied himself with the utmost 
violence and rage to destroy the professors 
of it. This Paul often takes notice of, for the 
magnifying of that free and rich grace which 
had wrought so wonderful 2 change in him, 
whereby of so great a sitmer he was made a 
sincere penitent, and from a persecutor had 
become an apostle. And it, was very fit to 
mention it here; for it would hence appear 
that he was not led to Christianity, as many 
others are, purely by education, since he had 
been bred up in an enmity and opposition to 
it; and they might reasonably suppose that 
it must be something very extraordinary 
which had made so great a change in him, 
which had conquered the prejudices of his 
education, and brought him not only to pro- 
fess, but to preach, that doctrine, which he 
had before so vehemently opposed. 

2. In how wonderful a manner he was 
turned from the error of his ways, brought 
to the knowledge and faith of Christ, and 
appointed to the office of an apostle, v. 15, 16. 
This was not done in an ordinary way, nor by 
ordinary means, but in an extraordinary 
manner; for, (1.) God had separated him 
hereunto from his mother’s womb : the change 
that was wrought in him was in pursuance 
of a divine purpose concerning him, where- 
by he was appointed to be a Christian and 
an apostle, before he came into the world, or 
had done either good or evil. (2.) He was 
called by his grace. All who are savingly 
converted are called by the grace of God; 
their conversion is the effect of his good 
pleasure concerning them, and is effected 
by his power and grace in them. But 
there was something peculiar in the case of 
Paul, both in the suddenness and in the 
greatness of the change wrought in him, and 
also in the manner wherein it was effected, 
which was not by the mediation of others, as 
the instruments of it, but by Christ’s per- 
sonal appearance to him, and immediate 
operation upon him, whereby it was rendered 
a more special and extraordinary imstance of 
divine power and favour. (3.) He had Christ 
revealed in him. He was not only revealed 
to him, but in him. It will but little avail 
us to have Christ revealed to us if he is not 
also revealed in us; but this was not the 
case of Paul. It pleased God to reveal his 
Son in him, to bring him to the knowledge 
of Christ and his gospel by special and im- 
mediate revelation. And, (4.) lt was with 
this design, that he should preach him among 
the heathen; not only that he should em- 
brace him himself, but preach him to others; 
so that he was both a Christian and an 
apostle by revelation. ; 

3. He acquaints them kow he behaved 
pane herexpon, from v. 25, te the end 


Paui’s journey to Jerusalem. 


Bemg thus called to this work and office, he 
conferred net with flesh and blood. This may 
4e talcen more generally, and so we may learn 
from it that, when God calls us by his grace, 
we must not consult flesh and blood. But 
the meaning of it here is that he did not con- 
sult men; he did not apply to any others for 
their advice and direction; neither did he go 
up to Jerusalem, to those that were apostles 
Sefore him, as though he needed to be ap- 
proved by them, or to receive any further in- 
structions or authority from them: but, 
instead of that, he steered another course, 
and went into Arabia, either as a place of re- 
tirement proper for receiving further divine 
revelations, or in order to preach the gospel 
there among the Gentiles, being appointed 
to be the apostle of the Gentiles ; and thence 
he returned again to Damascus, where he had 
first begun his ministry, and whence he had 
with difficulty escaped the rage of his ene- 
mies, Acts ix. It was not till three years after 
his conversion that he went up to Jerusalem, 
to see Peter; and when he did so he made 
but a very skort stay with him, no more than 
fifteen days ; nor, while he was there, did he 
go much into conversation; for others of 
the apostles he saw none, but James, the Lord’s 
brother. So that it could not well be pre- 
tended that he was indebted to any other 
either for his knowledge of the gospel or 
nis authority to preach it; but it appeared 
that both his qualifications for, and his call 
to, the apostolic office were extraordinary 
and divine. This account being of import- 
ance, to establish his claim to this office, to 
remove the unjust censures of his adversaries, 
and to recover the Galatians from the im- 
pressions they had received to his prejudice, 
he confirms it by a solemn oath (v. 20), de- 
claring, as in the presence of God, that what 
he had said was strictly true, and that he 
had not in the least falsified in what he had 
related, which, though it will not justify us 
in solemn appeals to God upon every occa- 
casion, yet shows that, in matters of weight 
and moment, this may sometimes not only 
be lawful, but duty. After this he acquaints 
them that ke came into the regions of Syria 
and Cilicia: having made this short visit to 
Peter, hereturnsto his work again. Hehadno 
communication at that time with the churches 
of Christ in Judea, they had not so much as 
seen his face ; but, having heard that he who 
persecuted them in times past now preached 
the faith which he once destroyed, they glori- 
fied God because of him; thanksgivings were 
rendered by many unto God on that behalf; 
the very report of this mighty change in him, 
as it filled them with joy, so it excited them 
to give glory to God on the account of it. 
CHAP. II. 


The apostle, in tnis chapter, continues the relation of his past life 
and conduct, which ne had begun in the former; and, by some 
further instances of what had passed between him and the other 
apostles, makes it appear that he was not beholden to them 
vither for his knowledge of the gospel or his authority as an 
apostle, as his adversaries wouid insinuate s but, onthe contrary, 
that he was owned aud s>proved even by them, as having an 


GALATIANS. Beas 


i i>” \ 


equal commission with them to this office. I. He | 
informs them of another journey which he tool to Je 
many years after the former, and how he behaved himae! 
time, ver. 1—10. And, II. Gives them am account of an 
interview he had with the apostle Peter at Antioch, and 
was obliged to behave himself towards nim there. From u 
subject-matter of that conversation, he proc: to di 
the great doctrive of justification by faith in Chris., wit! b 
works of the law, which it was the main design of this 
toestablish, aad which he enlarges more upon in the two fi low 
ing chapters. : 


fi isha fourteen years after I went 
up again to Jerusalem with Bar- 
nabas, and took Titus with me also, 
2 And I went up by revelation, and 
communicated unto them that gospel 
which I preach among the Gentiles, 
but privately to them which were of 
reputation, lest by any means I shoule 
run, or had run, in vain. 3 Bui 
neither Titus, who was with me, 
being a Greek, was compelled to bh 
circumcised: 4 And that because 
of false brethren unawares broug 
in, who came in privily to spy out 
our liberty which we have in Chris 
Jesus, that they might bring us into 
bondage: 5 To whom we gave plac 
by subjection, no, not for an hour! 
that the truth of the gospel mighi 
continue with you. 6 But of thos 
who seemed to be somewhat, what 
soever they were, it maketh no matte 
to me: God accepteth no man’s per 
son: for they who seemed éo be some. 
what in conference added nothing t 
me: 7 But contrariwise, when 
saw that the gospel of the uncire 
cision was committed unto me, as 
gospel of the circumcision was u 
Peter; 8 (For he that wroug! 
effectually in Peter to the apostleshiy 
of the circumcision, the same wa 
mighty in me toward the Gentile 
9 And when James, Cephas, ant 
John, who seemed to be pillars, per 
ceived the grace that was given unte 
me, they gave to me and Barnaba 
the right hands of fellowship; that 
we should go unto the heathen, 2 
they unto the circumcision. 10 Onl 
they would that we should remembei 
the poor; the same which I also was 
forward to do. - 
It should seem, by the account Paul g 
of himself in this chapter, that, from the 
first preaching and planting of Christi 
there was a difference of apprehensi 


tween those Christians who had first 
Jews and those whu had first been Gent 


med a regard to the ceremonial law, and 
strove to keep up the reputation of that ; but 
hose who had first been Gentiles had no re- 
gard to the law of Moses, but took pure 
_ Christianity as perfective of natural religion, 
and resolved to adhere to that. Peter was 
the apostle of the circumcision, and preach- 
ed the gospel to them; and the ceremonial 
law, though dead with Chnst, yet not being 
yet buried, he connived at the respect kept 
up for it. But Paul was the apostle of the 
Gentiles ; and, though he was a Hebrew of 
the Hebrews, yet he adhered to pure Chris- 
tianity. Now im this chapter he tells us what 
passed between him and the otker apostles, 
and particularly between him and Peter 
_hereupon. 

In these verses ke informs us of another 
journey which he took to Jerusalem, and of 
what passed between him and the other 

_ apostles there, v.1—10. Here heacquaintsus, 

I. With some circumstances relating to 

_ this his journey thither. As particularly, 1. 
With the time of it : that it was not till four- 
_ teen years after the former (mentioned ch. i. 


- 18), or, as others choose to understand it, 


- from his conversion, or from the death of 
“Christ. It was an instance of the great good- 
ness of God that so useful a person was for 
_ 80 many years preserved in his work And 
_ it was some evidence that he had no depend- 
“ence upon the other apostles, but had an 
equal authority with them, that he had beenso 
: "ong absent from them, and was all the while 
_ employed in preaching and propagating pure 
Christianity, without being called into ques- 
| tion by them for it, which it may be thought 
he would have been, had he been inferior to 
_ them, and his doctrine disapproved by them. 
2. With his companions in it: he went up 
with Barnabas, and took with him Titus also. 
Tf the journey here spoken-of was the same 
with that recorded Acts xv. (as many think), 
then we have a plain reason why Barnabas 
‘went along with him; for he was chosen by 
the Christians at Antioch to be his compa- 
-nion and associate in the affair he went about. 
But, as it does not appear that Titus was 
put into the same commission with him, so 
_ the chief reason of his taking him along with 
him seems to have been to let those at Jeru- 
«salem see that he was neither ashamed nor 
afraid to own the doctrine which he had con- 
‘stantly preached; for though Titus had now 
— not only a convert to the Christian 
faith, but a preacher of it too, yet he was by 
birth a Gentile and uncircumcised, and there- 
fore, by making him his companion, it ap- 
peared that their doctrine and practice were 
of a piece, and that as he had preached the 
‘ ecessity of circumcision, and observing 
the law of Moses, so he was ready to own 
and converse with those who were uncircum- 

_ cised. 3. With the reason of it, which was 
_ adivine revelation he had concerning it : he 
‘went up by revelation ; not of his own head, 


(mach less as bemg summoned to appear 


CHAP. Ii. 


oe aa eee win. 2 = tine 


Pauf’s journey to Jerusalem. 


there, but by special order and direction from 
Heaven. It was a privilege with which this 
apostle was often favoured to be under a spe- 
cial divine direction in his. motions and un- 
dertakings; and, though this is what we 
have no reason to expect, yet it should teach 
us, in every thing of moment we go about, 
to endeavour, as far as we are capable, to see 
our way made plain before us, and to com- 
mit ourselves to the guidance of Providence. 

II. He gives us an account of his beha- 
viour while he was at Jerusalem, which was 
such as made it appear that he was not in the 
least inferior to the other apostles, but that 
both his authority and qualifications were 
every way equal to theirs. He particularly 
acquaints us, 

1. That he there communicated the gospel to 
them, which he preached among the Gentiles, 
but privately, &c. Here we may observe 
both the faithfulness and prudence of our 
great apostle. (1.) His faithfulness in giving 
them a free and fair account of the doctrine 
which he had all along preached among the 
Gentiles, and was still resolved to preach— 
that of pure Christianity, free from all mix 
tures of Judaism. This he knew was a doc- 
trine that would be ungrateful to many there, 
and yet he was notafraid to own it, but ina 
free and friendly manner lays it open before 
them and leaves them to judge whether or 
no it was not the true gospel of Christ. And 
yet, (2.) He uses prudence and caution here- 
in, for fear of giving offence. He chooses 
rather to do it ina more private than ina 
public way, and fo those that were of reputa- 
tion, that is, to the apostles themselves, or toa 
the chief among the Jewish Christians, rather 
than more openly and promiscuously to all, 
because, when he came to Jerusalem, there 
were multitudes that believed, and yet con- 
tinued zealous for the law, Acts xxi. 20. And 
the reason of this his caution was lest he 
should run, or had run, in vain, lest he should 
stir up opposition against himself and thereby 
either the success of his past labours should 
be lessened, or his future usefulness be ob- 
structed ; for nothing more hinders the pro- 
gress of the gospel than differences of opi- 
nion about the doctrines cf it, especially when 
they occasion quarrels and contentions among 
the professors of it, as they too usually do. 
It was enough to his purpose to have his 
doctrine owned by those who were of great- 
est authority, whether it was approved by 
others or not. And therefore, to avoid 
offence, he judges it safest to communicate 
jt privately to them, and not in public to the 
whole church. This conduct of the apostle 
may teach all, and especially ministers, how 
much need they haye of prudence, and how 
careful they should be to use it upon all 
occasions, as far as is consistent with their 
faithfulness. 

2. That in his practice he firmly adhered 
to the doctrine which he had preached. Panl 
was a man of resolution, and would adhere 


. ae eee 


Peul’s decision and fidelity. 
to his principles; and therefore, ‘rough he 
had Titus with him, who was a Greek, yet he 
would not suffer him to be circumcised, be- 
cause he would not betray the doctrine of 
Christ, as he had preached it to the Gentiles. 
It does not appear that the apostles at all 
insisted upon this; for, though they connived 
at the use of circumcision among the Jewish 
converts, yet they were not for imposing it 
upon the Gentiles. But there were others 
who did, whom the apostle here calls false 
brethren, and concerning whom he informs 
us that they were wnawares brought i, that 
is, into the church, or into their company, 
and that they came only to spy out their liberty 
which they had in Christ Jesus, or to see whe- 
ther Paul would stand up in defence of that 
freedom from the ceremonial law which he 
had taught as the dectrine ofthe gospel, and 
represented as the privilege of those who em- 
braced the Christian religion. ‘Their design 
herein was to bring them into bondage, which 
they would have effected could they have 
gained the point they aimed at; for, had they 
prevailed with Paul and the other apostles to 
have circumcised Titus, they would easily have 
imposed circumcision upon other Gentiles, 
and so have brought them under the bondage 
of the law of Moses. But Paul, seeing their 
design, would by no means yield to them; 
he would not give place by subjection, no, not 
for an hour, not in this one single instance ; 
and the reason of it was that the truth of the 
gospel might continue with them—that the 
Gentile Christians, and particularly the Ga- 
atians, might have it preserved to them pure 
and entire, and not corrupted with the mix- 
tures of Judaism, as it would have been had 
he yielded inthis matter. Circumcision was 
at that time a thing indifferent, and what in 
some cases might be complied with without 
sin; and accordingly we find even Paul him- 
self sometimes giving way to it, as in the 
case of Timothy, Acts xvi. 3. But when it 
is insisted on as necessary, and his consenting 
to it, though only in a single instance, is 
likely to be improved as giving countenance 
to such an imposition, he has too great a 
concern for the purity and liberty of the gos- 
pel, to submit to it; he would not yield to 
those who were for the Mosaic’ rites and 
ceremonies, but would stand fast in the 
liberty wherewith Christ hath made us free, 
which conduct of his may give us occasion 
to observe that what under some circum- 
stances may lawfully be complied with, yet, 
when that cannot be done without betraying 
the truth, or giving up the liberty, of the 
gospel, it ought to be refused. 

3. That, though he conversed with the other 
apostles, yet he did not receive any addition 
to his knowledge or authority from them, 
v.6. By those who seemed to be somewhat he 
means the other apostles, particularly James, 
Peter, and John, whom he afterwards men- 
tions by name, v. 9. And concerning these 
he grents that they were deservedly had m 


PAA y Aat 


GALATIANS. 


‘ 
tae aad 


reputation by all, that t 
(and justly too) as _— 
were set not only for its ornament, 
its support, and that on some accounts the 
might seem to have the advantage of him, 
that they had seen Christ in the flesh, which 
he had not, and were apostles before him 
yea, even while he continued a persecutot 
But yet, whatever they were, it was no mé 
ter to him. This was no prejudice to his 
being equally an apostle with Gaim for Got 
does not accept the persons of men on the 
account of any such outward advantages 
As he had called them to this office, so h 
was at liberty to qualify others for it, and 1 
employ them in it. And it was evident in 
this case that he had done so; for in conference 
they added nothing to him, they told him 
fy but wi; bs before knew by 
ation, nor could they ex against th 
doctrine which he ‘oonkemasaniten to them, 
whence it appeared that he was not at al 
inferior to them, but was as much called an 
qualified to be an apostle as they themselves 
were. 
4. That the issue of this conversation 
that the other apostles were fully convini 
of his divine mission and authority, 
accordingly acknowledged him as thi 
fellow-apostle, v. 7—10. They were not onl 
satisfied with his doctrine, but they saw 
divine power attending him, both in preach 
ing it and in working miracles for the ; 
firmation of it: that he who wrought effectualh 
in Peter to the apostleship of the cirewmcision 
the same was mighty in him towards theGentile 
And hence they justly concluded that th 


gospel of the wncircumcision was committed 


Paul, as the gospel of the circumeision was te 
Peter. And therefore, perceiving the grac 
that was given to him (that he was de signe 


to the honour and office of an apostle as 
themselves)they gaveunto him andBarnabas the 
right hand of fellowship, asymbol whereby the 
acknowledged their equality with them, at 

agreed that these should go to theheathen, whit 
they continued to preach to the cire 
as judging it most agreeable to the mir 
Christ, and most conducive to the intere: 
Christianity, so to divide their work. - Ar 
thus this meeting ended in an entire harmor 
and agreement ; they approved both Pau 
doctrine and conduct, they were fully satisfic 
in him, heartily embraced him as an apést 
of Christ; and had nothing further to af 
only that they would remember the poor, wii 
of his own accord he was very forward to\ 
The Christians of Judea were at that t 
labouring under great wants and diffiewlth 
and the apostles, out of their compassior} 
them and concern for them, recommend the 
text i ‘oe that he should use kis intere 
with the Gentile churches to procure a sup; 
for them. This was a roeec alll requ¢ 
for, if the Gentiles were made 

their spiritual things, it was their du 
minister to them in carnal things . 2s Roms 


y ‘tie showed ey, fa and catholic 
disposition, how ready he was to own the 
Jewish converts as brethren, though many 
; of them could scarcely allow the like favour 
to the converted Gentiles, and that mere dif- 
y ference of opinion was no reason with him 
why he should not endeavour to relieve and 
help them. Herein he has given us an 
_ excellent pattern of Christian charity, and 
~ has taught us that we should by no means 
confine it to those who are just of the same 
_ sentiments with us, but be ready to extend it 
to all whom we have reason to look upon as 
the disciples of Christ. 


11 But when Peter was come to 
_ Antioch, I withstood him to the face, 
4 because he was to be blamed. 12 
— For before that certain came from 
James, he did eat with the Gentiles: 
“bt when they were come, he with- 
_ drew and separated himself, fearing 
them which were of the circumcision. 
, 13 And the other Jews dissembled 
likewise with him; insomuch that 
_ Barnabas also was carried away with 
their dissimulation. 14 But when I 
saw that they walked not uprightly 
“according to the truth of the gospel, 
I said unto Peter before them all, If 


lo Pa Jews, why eae thou 
he Gentiles to live as do the Jews? 
5 We who are Jews by nature, and 
ot sinners of the Gentiles, 16 Know- 
‘that a man is not justified by the 
works of the law, but by the faith of 
Ss esus Christ, even we have believed 

in Jesus Christ, that we might be 
_ justified by the faith of Christ, and 
not by the works of the law: for by 
‘the works of the law shall no flesh be 
justified. 17 But if, while we seek 
to be justified by Christ, we ourselves 
also are found sinners, zs therefore 
Zz 9 brist the minister of sm? God 
’ 18 For if I build again the 

hinges which I destroyed, I make 
vyself a transgressor. 19 For L 
page the law am dead to the law, 
I might live unto God. 20 I 
erucified with Christ: neverthe- 
I hve; yet not I, but Christ 
in me: and the life which I 
_live in the flesh { live by the 
. of the Son of God, who loved 


falls 12 with it, 


a AS eo yas ae ‘7 


Peter reproved by Paul. 


me, and gave himself forme. 21 1 
do not frustrate the grace of God. 

for if righteousness come by the law, 
then Christ is dead in vain. 


I. From the account which Paul gives of 
what passed hetween him and the other 
apostles at Jerusalem, the Galatians might 
easily discern both the falseness of what his 
enemies had insinuated against him and their 
own folly and weakness in departing from 
that gospel which he had preached to them. 
But to give the greater weight to what he 
had already said, and. more fully to fortify 
them against the insinuations of the judaizing 
teachers, he acquaints them with another 
interview which he had with the apostle Peter 
at Antioch, and what passed between them 
there, v. 11—14. Antioch was one of the 
chief churches of the Gentile Christians, as 
Jerusalem was of those Christians who 

turned from Judaism to the faith of Christ 
There is no colour of reason for the suppo- 
sition that Peter was bishop of Antioch. If 
he had, surely Paul would not have withstood 
him in his own church, as we here find he 
did ; but, on the contrary, it is here spoken 
of as an occasional visit which he made thither 
In their other meeting, there had been good 
harmony and agreement. Peter and the other 
apostles had both acknowledged Paul’s com- 
mission and approved his doctrine, and they 
parted very good friends. But in this Paul 
finds' himself obliged to oppose Peter, for he 
was to be blamed, a plain evidence that he was 
not inferior to him, and consequently of the 
weakness of the pope’s pretence to supre- 
macy and infallibility, as the successor of 
Peter. Here we may observe, 

1. Peter’s fault. When he came among the 
Gentile churches, he complied with them, and 
did eat with them, though they were not cir- 
cumcised, agreeably to the instructions which 
were given in particular to him (Acts x), 
when he was warned by the heavenly vision 
to call nothing common or unclean. But, when 
there came some Jewish Christians from Je- 
rusalem, he grew more shy of the Gentiles, 
only to humour those of the circumcision 
and for fear of giving them offence, which 
doubtless was to the great grief and discou- 
ragement of the Gentile churches. ‘Then he 
withdrew, and separated himself. Uis fault 
herein had a bad influence upon others, for 
the other Jews also dissembled with him ; 
though before they might be better disposed, 
yet now, from his example, they took on them 
to scruple eating with the Gentiles, and pre- 
tended they could not in conscience do it, 
because they were not circumcised. And 
(would you think it?) Barnabas himself, one 
of the apostles of the Gentiles, and one who 
had been instrumental in planting and water- 
ing the churches of the Gentiles, was carried 
away with their dissimulation. Here note, 
(1.) The weakness and inconstancy cf the 
best of men, when left to themselves, and 


i 


_of the chapter is what he said to Peter at| that the observance of the Mosaic law 


Peter reproved by Paul. GALATIANS. a> 
how apt they are to falter in their duty to| Paul had preachea ane 
God, out of an undue regard to the pleasing | which he still adhered, and 
of men. And, (2.) The great force of bad | great business in this epistle to 
examples, especially the examples of great| confirm. Now concerning this Paul 2 
men and good men, such as are in reputation | quaints us, Fi 
for wisdom and honour. 1. With the practice of the Jewish 
2. The rebuke which Paul gave him for | tians themselves: ‘‘ We,” says he, “ who 
his fault. Notwithstanding Peter’s character, | Jews by nature, and not sinners of the Gentile 
yet, when he observes him thus behaving (even we who have been born and bred in th 
himself to the great prejudice both of the| Jewish religion, and not among the impur 
truth of the gospel and the peace of the | Gentiles), knowing that a man is not justified bj 
church, he is not afraid to reprove him for it. | the works of the law, but by the faith of Jesu 
Paul adhered resolutely to his principles, | Christ, even we ourselves have believed in Je 
when others faltered in theirs ; he was as good | Christ, that we might be justified hayehe Same 
a Jew as any of them (for he was a Hebrew Christ, and not by the works of the law. A 
of the Hebrews), but he would magnify his | if we haves thought it necessary to seek j 
office as the apostle of the Gentiles, and there- | fication by the faith of Christ, why then shoul 
fore would not see them discouraged and | we hamper ourselves with the law? What di 
trampled upon. When he saw that they walked | we believe in Christ for? Was it not that w 
not uprightly, according to the truth of the| might be justified by the faith of Christ 
gospel—that they did not live up to that prin- | And, if so, is it not folly to go back to th 
ciple which the gospel taught, and which they | law, ’and to expect to be justified either by th 
had professed to own and embrace, namely, | merit of moral works or the influence of ai 
that by the death of Christ the partition-wall | ceremonial sacrifices or purifications? Aj 
between Jew and Gentile was taken down, |if it would be wrong in us who are Jews b D 
and the observance of the law of Moses was | nature to return to the law, and expect jus 
no longer in force—when he observed this, as | fication by it, would it not be much om 
Peter’s offence was public, so he publicly re-|to require this of the Gentiles, who we 
proved him for it: He said unto him before | never subject to it, since by the works of t 
them all, If thou, being a Jew, livest after the | law no flesh shall be justified ?” To give t 4 
manner of the Gentiles, and not as do the Jews, | greater weight to this he adds (. 17), “ 
why compellest thou the Gentiles to live as do | if, while we seek to be justified by Christ, 1 
the Jews ? Herein one part of his conduct was | ourselves also are found sinners, ts 
a contradiction to the other; for if he, who | minister of sin ? If, while we seek justifies ic 
was a Jew, could himself sometimes dispense | by Christ alone, and teach others to do s 
with the use of the ceremonial law, and‘ live | we ourselves are found giving countenance 
after the manner of the Gentiles, this showed | indulgence to sin, or rather are accou at 
that ke did not look upon the observance of | sinners of the Gentiles, and such as it isn 
it as still necessary, even for the Jews them- | fit to have communion with, unless we al 
selves ; and sherelone that he could not, con-| observe the law of Moses ts Christ ti 
sistently with his own practice, impose it upon | minister of sin? Will it not follow that he 
the Gentile Christians. And yet Paul charges | so, if he engage us to receive a doctrine #! 
him with this, yea, represents him as com- | gives liberty to sin, or by which we are so! 
pelling the Gentiles to live as did the Jews— | from being justified that we remain in 
not by open force and violence, but this was | sinners, and unfit to be conversed y 
the tendency of what he did; for it was in | This, he intimates, would be the consequen 
effect to signify this, that the Gentiles must | but he rejects it with abhorrence: “G 
comply with the Jews, or else not be admitted | forbid,” says he, “ that we shouid enterts 
into Christian communion. such a thought of Christ, or of his doctri 
II. Paul having thus established his cha- | that thereby "ie should direct us into a 
racter and office, and sufficiently showr that | justification that is defective and inef 
he was not inferior to-any of the apostles, no, | and leave those who embrace it still ui 
not to Peter himself, from the account of the | tified, or that would give the least enco’ 
reproof he gave him he takes occasion to | ment to sin and sinners.” This would be ve 
speak of that great fundamental doctrine of | dishonourable to Christ, and it would be vei 
the gospel—That justification is only by faith | injurious to them also. ‘ For,” says 
in Christ, and not by the works of the law | (v.18), “ if I build again the things whicl 
(though some think that all he says to the end | destroyed—if I (or any other), who have tz 


Antioch), which doctrine condemned Peter for | necessary to justification, should now, } 
his symbolizing with the Jews. For, if it was | word or practice, teach or intimate pe : 
the principle of his religion that the gospel is | necessary—I make myself a transgres: 
the imstrument of our justification and not the | own myself to be still an impure ane 
law, then he did very ill in countenancing| to remain under the guilt of sin, notwi 
those who kept up the law, and were for| standing my faith in Christ; or I shall | 
mixing it with faith in the business of our | liable to be charged with deceit and p 
justification ‘I‘his was the doctrine whick | varication, and acting inconsistently W 


Pao 


3 for the 
at doctrine of justification by faith without 
he works of the law from the principles and 
- practice of the Jewish Christians themselves, 
and from the consequences that would attend 
_ their departure from it, whence it appeared 
that Peter and the other Jews were much in 
_ the wrong in refusing to communicate with 
the Gentile Christians, and endeavouring to 
_ bring them under the bondage of the law 
2. He acquaints us what his own judgment 
and practice were. (1.) That he was dead to 
the law. Whatever account others might 
make of it, yet, for his part, he was dead to it. 
He knew that the moral law denounced a 
curse against all that continue not in all 
things written therein, to do them ; and there- 
fore he was dead to it, as to all hope of justi- 
fication and salvation that way. And as for 
_ the ceremonial law, he also knew that it was 
_ now antiquated and superseded by the coming 
_ of Christ, and therefore, the substance having 
_ come, he had no longer any regard to the 
shadow. He was thus dead to the law, 
_ through the law itself; it discovered itself to 
_beatanend. By considering the law itself, 
he saw that justification was not to be ex- 
"pected by the works of it (since none could 
m perform a perfect obedience to it) and that 
_ there was’now no further need of the sacrifices 
and purifications of it, since they were done 
_ away in Christ, and a period was put to them 
_ by his offering up himself a sacrifice for us ; 
and therefore, the more he looked into it 
_ the more he saw that there was no occasion 
_ for keeping up that regard to it which the 
_Jews pleaded for. But, though he was thus 
dead to the law, yet he did not look upon 
_ himself as without law. He had renounced 
all hopes of justification by the works of it, 
and was unwilling any longer to continue 
under the bondage of it ; but he was far from 
thinking himself discharged from his duty to 
_ God; on the contrary, he was dead to the 
_ law, that he might live unto God. Thedoctrine 
~ of the gospel, which he had embraced, instead 
_ of weakening the bond of duty upon him, did 
but the more strengthen and confirm it; and 
_ therefore, though he was dead to the law, 
_ yet it was only in order to his living a new 
and better life to God (as Rom. vu. 4,6), 
such a life as would be more agreeable and 
acceptable to God than his observance of the 
Mosaic law could now be, that is, a life of 
faith in Christ, and, under the influence 
| thereof, of holiness and righteousness towards 
God. Agreeably hereunto he acquaints us, 
_ (2.) That, as he was dead to the law, so he 
was alive unto God through Jesus Christ 
_ @. 20): I am crucified with Christ, &e. And 
here in his own person he gives us an ex- 
cellent description of the mysterious life of a 
believer. 1) He is crucified, and yet he 
ves; the old man is crucified (Rom. vi. 6), 
but the new man is living; he is dead to the 
_ world, and dead to the law, and yet alive to 
ad and Christ ; sin is mortified, and grace 


_— 


ae ie ry 
CHAP. 


Pees ge 
In. : Justificution by faith. 
quickened. [2.] He lives, and yct not he. 
This is strange: I live, and yet not I; he livee 
in the exercise of grace; he has the comforts 
and the triumphs of grace ; and yet that grace 
is not from himself, but from another. Be- 
lievers see themselves living in a state of de- 
pendence. [3.] He is crucified with Christ, 
and yet Christ lives in him ; this results from 
his mystical union with Christ, by means of 
which he is interested in the death of Christ, 
so as by virtue of that to die unto sin; and 
yet interested in the life of Christ, so as by 
virtue of that to live unto God. [4.] He 
lives in the flesh, and yet lives by faith; to 
outward appearance he lives as other people 
do, his natural life is supported as others are ; 
yet he has a higher and nobler principle that 
supports and actuates him, that of faith in 
Christ, and especially as eyeing the wonders 
of his love in giving himself for him. Hence 
it is that, though he lives in the flesh, yet he 
does not live after the flesh. Nete, Those 
who have true faith live by that faith; and 
the great thing which faith fastens upon is 
Christ’s loving us and giving himself for us. 
The great evidence of Christ’s loving us is his 
giving himself for us; and this is that which 
we are chiefly concerned to mix faith with, 
in order to our living to him. 

Lastly, The apostle concludes this discourse 
with acquainting us that by the doctrine of 
justification by faith in Christ, without the 
works of the law (which he asserted, and 
others opposed), he avoided two great diffi- 
culties, which the contrary opinion was loaded 
with :—1. That he did not frustrate the grace 
of God, which the doctrine of justification by 
the works of the law did; for, as he argues 
(Rom. xi. 6), If it be of works, it is no more of 
grace. 2. That he did not frustrate the death 
of Christ ; whereas, if righteousness come by 
the law, then it must follow that Christ has 
died in vain ; for, if we look for salvation by 
the law of Moses, then we render the death 
of Christ needless : for to what purpose should 
he be appointed tc die, if we might have been 
saved without it? 

CHAP. III. 


The apostle in this chapter, I. Reproves the Galatians for their 
folly, in suffering themselves to be drawn away from the 
faith of the gospel, and endeavours, from several considerations, 
to impress them with a sense of it, II. He proves the doctrine 
which he had reproved them for departing from—that of justifi 
cation by faith without the works of the law, 1. From the 
example of Abraham’s justification. 2. From the nature and 
tenour of the law. 3. From the express testimony of the Old 
Testament ; and, 4. From the stability of the covenant of God 
with Abraham. Lest any should hereupon say, ** Wherefore 
then serveth the law ?” he answers, (l.) It was added because of 
transgressions. (2.) It was given to convince the world of the 
necessity of a Saviour. (3.) It was designed as a schoolmaster, 
to bring us to Christ. And then he concludes the chapter by 
acquainting us with the privilege of Christians under the gospel 
state. 


FOOLISH Galatians, who hath 

bewitched you, that ye should 
not obey the truth, before whose eyes 
Jesus Christ hath been evidently set 
forth, crucified among you? 2 This 
only would I learn of you, Received 
ye the Spirit by the works of the law, 


ete aa ee ae Soe 


ie) Ne ees a) Me SOE, Aon) 


GALATIANS. o 
3 Are} the Spirit, that many 


Justificatron by faith, 

or by the hearing of faith? 
ye so foolish? having begun in the 
Spirit, are ye now made perfect by 
the flesh? 4 Have ye suffered so 
many things in vain? if if be yet m 
vain. 5 He therefore that minister- 


eth to you the Spirit, and worketh | oo. of the peculiarities me 


miracles among you, doeth he it by the 
works of the law, or by the hearing 


of faith ? 


The apostle is here dealing with those who, 
having embraced the faith of Christ, still con- 
tinued to seek for justification by the works 
of the law; that is, who depended upon their 
own obedience to the moral precepts as their 
righteousness before God, and, wherein that 
was defective, had recourse to the legal sacri- 
fices and purifications to make it up. These 
he first sharply reproves, and thenendeavours, 
by the evidence of truth, to convince them. 
This is the right method, when we reprove 
any for a fault or an error, to convince them 
that it is an error, that it is a fault. 

He reproves them, and the reproof is very 
close and warm: he calls them foolish Ga- 
latians, v. 1. Though as Christians they 
were Wisdom’s children, yet as corrupt 
Christians they were foolish enews ? Yea, 
he asks, Who hath bewitched you ? whereby 
he represents them as enchanted by the arts 
md snares of their seducing teachers, and so 
far deluded as to act very unlike themseives. 
That wherein their folly and infatuation ap- 
peared was that they did not obey the truth ; 
that is, they didnot adhere to the gospel way 
of justification, wherein they had been taught, 
and which they had professed to embrace. 
Note, It is not enough to know the truth, 
and to say we believe it, but we must obey 
it too; we must heartily submit to it, and 
stedfastly abide by it. Note, also, Those 
are spiritually bewitched who, when the truth 
as it is in Jesus is plainly set before them, 
will not thus obey it. Several things proved 
and aggravated the folly of these Christians. 

1. Jesus Christ had been evidently set forth 
as crucified among them ; thatis, they had had 
the doctrine of the cross preached to them, 
and the sacrament of the Lord’s supper ad- 
ministered among them, in both which Christ 
crucified had been set before them. Now, it 
was the greatest madness that could be for 
those who had acquaintance with such sacred 
mysteries, and admittance to such great 
solemnities, not to obey the truth which was 
thus published to them, and signed and sealed 
in that ordinance. Note, The consideration 
of the honours and privileges we have been 
admitted to as Christians should shame us 
out of the folly of apostasy and backsliding. 

2. He appeals to the experiences they had 
had of the working of the Spirit upon their 
souls (v. 2); he puts them in mind that, upon 
their becoming Christians, they had received 


¥ ; ka rat 


been made partakers ne 
fying influences, but of 
of the Holy Spirit, which were 

proofs of the truth of the Christian re 
and the several doctrines of it, and esp 
of this, that justification is by Christ 
and not by the works of the law, which w 


ciples of it: To convince them of the f 
of their departing from this doctrine, he d 
sires to know how they came by these gifts ; 
and graces: Was it by the works of the law, 
that is, the preaching of the necessity of tk 
in order to justification? ‘This they cov 
not say, for that doctrine had not then bee 
preached to them, nor had they, as Gentile 
any pretence to justification in thatway. Or 
was it by the hearing of faith, that is, th 
preaching of the doctrine of faith in Christa 
the only way of justification? This, if th 
would say the truth, they were obliged to 
own, and therefore must be very unreasonab! 
if they should reject a doctrine of the goi 
effects of which they had had such experier 
Note, (1.) It is usually by the ministry of th hi 
gospel that the Spirit is communicated 
persons. And, (2.) Those are very unwise 
who suffer themselves to be turned away from 
the ministry and doctrine which have be 
blessed to their spiritual advantage. é 
3. He calls upon them to consider their 
past and present conduct, and'thence to judge 
whether they were not acting very weakly 
and unreasonably (v. 3, 4): he tells ere 
they had begun inthe Spirit, but now were se 
ing to be made perfect by the flesh; they hadi 
braced the doctrine of the gospel, by mean 
which they had received the Spirit, and whe 
only the true way of justification is revealed 
And thus they had begun well; but now th 
were turning to the law, and expected to b 
advanced to higher degrees.of confocal Dy 
adding the observance of it to faith in Chris 
in order to their justification, which could ex 
in nothing but their shame and disappoint 
ment: for this, instead of being an impro 
ment upon the gospel, was really a perversio 
of it; and, while they sought to be justifie 
in this way, they were so far from being m 
perfect Christians that they were more it 
danger of becoming no Christians’ at all: 
hereby they were pulling down with one | 
what they had built with the other, and um 
doing what they had hitherto done in Chris 
tianity. Yea, he further puts them in min 
that they had not only embraced the Christia 
doctrine, but suffered for it too ; uid th 
their folly would be the more aggre 
now they should desert it : fei in this cas 
all that they had suffered would be i Pr 
it would appear that they had been foolis! 
suffering for what they now ae 
their sufferings would be altogether in y 
and of no advantage to them. Note, (1.) ] 
is the folly of apostates that they lost 
benefit of all they have done im religion, 6 


| oom) 
4. He puts them in mind that they had 
- had ministers among them (and particularly 
who came with a divine seal and com- 
- mission ; for they had ministered the Spirit 

to them, and wrought miracles among them: 

and he appeals to them whether they did it 
by the works of the law or by the hearing of 
faith, whether the doctrine that was preached 
by them, and confirmed by the miraculous 
gifts and operations of the Spirit, was that of 
_ justification by the works of the law or by the 
; ‘faith of Christ; they very well knew that it 
_ was not the former, but the latter ; and there- 
_ fore must needs be inexcusable in forsaking 


.- ~ 6 Even as Abraham believed God, 

and it was accounted to him fide 
righteousness. 7 Know ye there- 
fore that they which are of faith, the 
ame are the children of Abraham. 


B d would justify the heathen through 
faith, preached before the gospel unto 
braham, saying, In thee shall all 
tions be blessed. 9 So then they 


hi 
ful Abraham. 10 For as many 
are of the works of the law are 


sed is every one that continueth 
¢ in all things which are written in 
e book of the law to do them. 11 
that no man is justified by the 
law im the sight of God, it zs evident: 
for, The just shall live by faith. 12 

md the law is not of faith: but, The 
manthatdoeth them shall live in them. 
Christ hath redeemed us from the 
se of the law, being made a curse 
us: for it is written, Cursed is 
ry one that hangeth onatree: 14 
the blessing of Abraham might 
on the Gentiles through Jesus 
that we might receive the 
romise of the Spirit through faith. 
> Brethren, I speak after the man- 
of men ; "Though t¢ be but a man’s 
renant, yet if zt be confirmed, no 
disannulleth, or addeth thereto. 


Mee 


Eos 


e the promises made. 


>! Christ. 


ow to Abraham and his seed |; 


pikes, by ho 
natal to seeds, as of many; but 
as of one, And to thy seed, which is 


17 And this I say, that the 
“| covenant, that was confirmed before 
of God in Christ, the law, which was 
four hundred and thirty years after, 
cannot disannul, that it should make 
the promise of none effect. 18 For 
if the inheritance be of the law, i¢ is 
no more of promise: but God gave 
it to Abraham by promise. 


The apostle having reproved the Galatians 
for not obeying the truth, and endeavoured 
to impress them with a sense of their folly 
herein, in these verses he largely proves the 
doetrine which he had reproved them for re- 
jecting, namely, that of justification by faith 
without the works of the law. This he does 
several ways. 

I. From the example of Abraham’s justifi- 
cation. This argument the apostle uses, 
Rom. iv. Abraham believed God, and thai 
was accounted to him for righteousness (v. 5) ; 
that is, his faith fastened upon the word and 
promise of God, and upon his believing he 
was owned and accepted of God as arighteous 
man: as on this account he is represented as 
the father of the faithful, so the apostle would 
have us to know that those who are of faith 
are the children of Abraham (v. 7), not ac- 
cording to the flesh, but according to the 
promise; and, consequently, that they are 
justified in the same way that he was. Abra- 
ham was justified by faith, and so are they. 
To confirm this, the apostle acquaints us that 
the promise made to Abraham (Gen. xii. 3), 
In thee shali all nations be blessed, had a re- 
ference hereunto, v.8. The scripture is said 
to foresee, because he that indited the serip- 
ture did foresee, that God would justify the 
heathen world in the way of faith; and there- 
fore in Abraham, that is, in the seed of Abra- 
ham, which is Christ, not the Jews only, but 
the Gentiles also; should be blessed; not only 
blessed in the seed of Abraham, but blessed 
as Abraham was, being justified as he was. 
This the apostle calls preaching the gospel to 
Abraham; and thence infers (v. 9) that those 
who are of faith, that is, true believers, of 
what nation soever they are, are blessed with 
faithful Abraham. They are blessed with 
Abraham the father of the faithful, by the 
promise made to him, and therefore by faith 

as he was. It was through faith in the promise 
of God that he was blessed, and it is only in 
the same way that others obtain this privilege 

Il. He shows that we cannot be justified 
but by faith fastening on the gospel, because. 
the law condemns us. If we put ourselves 
upon trial in that court, and stand to the 
sentence of it, we are certainly cast, and lost, 
and undone; for as many as are of the works 
of the law are under the curse, as many as 


He saith | depend upon the ment of their own works as 


Justyfication by faith. 


their righteousness, as plead not guilty, and 
insist upon their owa justification, the cause 
will certainly go against them ; for it is writ- 
ten, Cursed ts every one that continueth not in 
all things which are written in the book of the 
law, to do them, v.10, and Deut. xxvii. 26. 
The condition of life, by the law, is perfect, 
personal, and perpetual, obedience; the lan- 
guage of it is, Do this and live ; or, as v. 12, 
The man that doeth them shall live in them: 
and for every failure herein the law de- 
nounces a curse. Unless our obedience be 
universal, continuing in all things that are 
written in the book of the law, and unless it 
be perpetual too Gf in any instance at any 
time we fail and come short), we fall under 
the curse of the law. The curse is wrath re- 
vealed, and ruin threatened: it is a separation 
unto all evil, and this is in full force, power, 
and virtue, against all sinners, and therefore 
against all men; for all have sinned and 
become guilty before God: and if, as trans- 
gressors of the law, we are under the curse 
of it, it must be a vain thing to look for jus- 
tification by it. But, though this is not to 
be expected from the law, yet the apostle 
afterwards acquaints us that there is a way 
open to our escaping this curse, and regain- 
ing the favour of God, namely, through faith 
in Christ, who (as he says, v. 13) hath re- 
deemed us from the curse of the law, &c. A 
strange method it was which Christ took to 
redeem us from the curse of the law; it was 
by his being himself made a curse for us. Be- 
ing made sin for us, he was made a curse for 
us; not separated from God, but laid for the 
present under that infamous token of the 
divine displeasure upon which the law of 
Moses had put a particular brand, Deut. 
xxi. 23. The design of this was that the 
blessing of Abraham might come on the Gen- 
tiles through Jesus Christ—that all who be- 
lieved on Christ, whether Jews or Gentiles, 
might become heirs of Abraham’s blessing, 
and particularly of that great promise of the 
Spirit, which was peculiarly reserved for the 
times of the gospel. Hence it appeared that 
it was not by putting themselves under the 
law, but by faith in Christ, that they became 
the people of God and heirs of the promise. 
Here note, 1. The misery which as sinners 
we are sunk into—we are under the curse 
and condemnation of the law. 2. The love 
and grace of our Lord Jesus Christ towards 
us—he has submitted to be made a curse for 
us, that he might redeem us from the curse 
of the law. 3. The happy prospect which we 
now have through him, not only of escaping 
the curse, but of inheriting the blessing. 
And 4. That it is only through faith in him 
that we can hope to obtain this favour. 

III. To prove that justification is by faith, 
and not by the works of the law, the apostle 
alleges the express testimony of the Old Tes- 
tament, v. 11. The place referred to is 
Habak. ii. 4, where it is said, The just shall 
live by faith ; it is again pucted, Rom. i. 17, 


GALATIANS. 


tv pay 


eo eae 
and Heb. x. 38. The design c 
that those only are just or ri 
truly live, who are freed from 
wrath, and restored into a state of lif 
favour of God; and that it is only th 
faith that persons become righteous, and : 
such obtain this life and happimess—th 
they are accepted of God, and enabled to liv 
to him now, and are entitled to an eternal I 
in the enjoyment of him hereafter. Hene 
the apostle says, It is evident that no man 
justified by the law in the sight of God. What. 
; ever he may be in the account of others, ye 
he is not so in the sight of God; for the law 
is not of faith—that says nothing concernin 
faith in the business of justification, nor do 
it give life to those who believe; but tt 
language of it is, The man that doeth ther 
| shall live in them, as Lev. xviii. 5. It re 
| quires perfect obedience as the condition o 
life, and therefore now can by no means b 
the rule of our justification. This argumeé 
of the apostle’s may give us occasion 10 re 
mark that justification by faith is no ney 
doctrine, but what was established and taugh 
in the church of God long before the time 
of the gospel. Yea, it is the only way wher 
in any sinners ever were, or can be, justifier 
IV. To this purpose the apostle urges tl 
stability of the covenant which God mac 
with Abraham, which was not vacated né 
disannulled by the giving of the law to Moses 
v. 15, &c. Faith had the precedence of tl 
law, for Abraham was justified by faith. 
was a promise that he built upon, and pr 
mises are the proper objects of faith. G 
entered into covenant with Abraham (®. 8 
and this covenant was firm and steady; evi 
men’s covenants are so, and therefore muc 
more his. When a deed is executed, or ¢ 
ticles of agreement are sealed, both parti 
are bound, and it is too late then to sett 
things otherwise; and therefore it is not 
be supposed that by the subsequent law tl 
covenant of God should be vacated. Tl 
original word dvaOjen signifies both a coy 
nant and a testament. Now the promi 
made to Abraham was rather a testame 
than a covenant. When a testament has 
come of force by the death of the testator, 
is not capable of being altered; and there 
fore, the promise that was given to Abrah 
being of the nature of a testament, it remal 
firm and unalterable. But, if it should 
said that a grant or testament may be ¢ 
feated for want of persons to claim the bene 
of it (v. 16), he shows that there is no dar 
of that in this case. Abraham is dead, 
the prophets are dead, but the covenant 
made with Abraham and his seed. And I 
gives us a very surprising exposition of th 
We should have thought it had been mea 
only of the people of the Jews. “ Nay,” sé 
the apostle, “it is in the singular numb 
and points at a single person—that seed 
Christ.” So that the covenant is sill im | 
force; for Christ abideth for ever in} 


+h 
ca 


, and att 
aith. And if it be objected that the law 
h was given by Moses did disannul this 
~ covenant, because that insisted so much upon 
‘works, and there was so little in it of faith or 
_ of the promised Messiah, he answers that the 
subsequent law could not disannul the pre- 
vious covenant or promise (v.18): If the in- 
heritance be of the law, it is no more of pro- 
mise; but, says he, God gave it to Abraham 
by promise, and therefore it would be incon- 
sistent with his holiness, wisdom, and faith- 
fulness, by any subsequent act to set aside 
_ the promise, and so alter the way of justifi- 
cation which he had thus established. If the 
mheritance was given to Abraham by pro- 
mise, and thereby entailed upon his spiritual 
‘seed, we may be sure that God would not 
_ retract that promise; for he is not a man that 
he should repent. 
19 Wherefore then serveth the law? 
“It was added because of transgres- 
i sions, till the seed should come to 
whom the promise was made; and tt 
was ordained by angels in the hand 
of a mediator. 20 Now a mediator 
is not a mediator of one, but God is 
‘one. 20 Js the law then against the 
promises of God? God forbid: for 
_if there had been a law given which 
‘could have given life, verily righteous- 
ness should have been by the law. 22 
_ But the scripture hath concluded all 
‘under sin, that the promise by faith 
‘of Jesus Christ might be given to 
them that believe. 23 But before 
hh came, we were kept under the 
| law, shut up unto the faith which 
should afterwards be revealed. 24 
Therefore the law was our school- 
aster 10 bring us unto Christ, that 
we might be justified by faith. 25 
| But after that faith is come, we are 
ee longer under a schoolmaster. 26 
| For ye are all the children of God by 
faith in Christ Jesus. 27 For as 
many of you as have been baptized 
0 Christ have put on Christ. 28 
re is neither Jew nor Greek, 
re is neither bond nor free, there 
either male nor female: for ye 
are all one in Christ Jesus. 29 And 
| if ye be Christ’s, then are ye Abra- 
m’s seed, and heirs according to 
promise. 
e apostle having just before been speak- 
f the promise made to Abraham, and 
enting that as the rule of our justifica- 
and not the law, lest they should think 


is spiritual seed, who are his 


Design of the taw. 


he did too much derogate from the law, and 
render it altogether useless, he thence takes 
occasion to discourse of the design and tend- 
ency of it, and to acquaint us for what pur- 
poses it was given. It might be asked, “ If 
that promise be sufficient for salvation, where- 
fore then serveth the law? Or, Why did God 
give the law by Moses?” To this he answers, 

I. The law was added because of trans- 
gressions, v. 19. It was not designed to dis- 
annul the promise, and to establish a differ- 
ent way of justification from that which was 
settled by the promise; but it was added to 
it, annexed on purpose to be subservient to 
it, and it was so because of transgressions. 
The Israelites, though they were chosen to be 
God’s peculiar people, were sinners as well as 
others, and therefore the law was given to 
convince them of their sin, and of their ob- 
noxiousness to the divine displeasure on the 
account of it; for by the luw is the knowledge 
of sin (Rom. iii. 20), and the law entered that 
sin might abound, Rom. v. 20. And it was 
also intended to restrain them from the com- 
mission of sin, to put anawe upon their minds, 
and be a curb upon their lusts, that they 
should not run into that excess of riot te 
which they were naturally inclined ; and yet 
atthe same time it was designed to direct them 
to the true and only way whereby sin was ta 
be expiated, and wherein they might obtain 
the pardon of it; namely, through the death 
and sacrifice of Christ, which was the special 
use for which the law of sacrifices and purifi- 
cations was given. 

The apostle adds that the law was given for 
this purpose till the seed should come to whom 
the promise was made ; that is, either till Christ 
should come (the principal seed referred to in 
the promise, as he had before shown), or till 
the gospel dispensation should take place, 
when Jews and Gentiles, without distinction, 
should, upon believing, become the seed of 
Abraham. ‘The law was added because of 
transgressions, till this fulness of time, or this 
complete dispensation, should come. But 
when the seed came, and a fuller discovery 
of divine grace in the promise was made, then 
the law, as given by Moses, was to cease; 
that covenant, being found faulty, was to give 
place to another, and a better, Heb. viii. 7, 8. 
And though the law, considered as the law 
of nature, is always in force, and still continues 
to be of use, to convince men of sin and to 
restrain them from it, yet we are now no 
longer under the bondage and terror of that 
legal covenant. The law then was not in- 
tended to discover another way of justifica 
tion, different from that revealed by the 
promise, but only to lead men to see their 
need of the promise, by showing them the sin- 
fulness of sin, and to point them to Christ, 
through whom alone they could be pardoned 
and justified. 

As a further proof that the law was not 
designed to vacate the promise, the apostle 
adds, It was ord.tined by angels in the hand of 


QE ae ee Se 
rl 4 a . Paty ‘er ¥ ~ 


"4 _ 


— 


bo ee ae ee Men hee ah 
The design of the caw. 
1 mediator. It was given to different persons, 
and in a different manner from the promise, 
and therefore for different purposes. The 
promise was made to Abraham, and all his 
spiritual seed, including believers of all na- 
tions, even of the Gentiles as well as the 
Jews; but the law was given to the Israelites 
as a peculiar people, and separated from the 
rest of the world. And, whereas the promise 
was given immediately by God himself, the 
law was given by the ministry of angels, and 
the hand of a mediator. Hence it appeared 
that the law could not be designed to set 
aside the promise ; for (v. 20), A mediator is 
not a mediator of one, of one party only ; but 
God is one, but one party in the promise or 
covenant made with Abraham: and therefore 
it is not to be supposed that by a transaction 
which passed only between him and the 
nation of the Jews he should make void a 
promise which he had long before made to 
Abraham and all his spiritual seed, whether 
Jews or Gentiles. This would not have been 
‘onsistent with his wisdom, nor with his 
truth and faithfulness. Moses was only a 
mediator between God and the Israelites, 
not between God and the spiritual seed of 
Abraham; and therefore the law that was 
given by him could not affect the promise 
made to them, much less be subversive of it. 

Il. The law was given to convince men of 
the necessity of a Saviour. The apostle 
asks (v. 21), as what some might be willing 
to object, “Is the law then against the pro- 
mises of God? Wo they really clash and in- 
terfere with each other? Or do you not set 
the covenant with Abraham, and the law of 
Moses, at variance with one another?” To 
this he answers, God forbid ; he was far from 
entertaining such a thought, nor could it be 
inferred from what he had said. The law is 
by no means inconsistent with the promise, 
but subservient to it, as the design of it is to 
discover men’s transgressions, and to show 
them the need they have of a better righteous- 
ness than that of the law. That consequence 
vould much rather follow from their doc- 
trine than from his; for, if there had been a 
law given that could have given life, verily 
righteousness would have been by the law, and 
in that case the promise would have been 
superseded and rendered useless. But that 
in our present state could not be, for the 
scripture hath concluded all under sin (v. 22), 
or declared that all, both Jew and Gentile, 
are in a state of guilt, and therefore unable 
to attain to righteousness and justification by 
the works of the law. The law discovered 
their wounds, but could not afford them a 
remedy: it showed that they were guilty, 
because it appointed sacrifices and purifica- 
tions, which were manifestly insufficient to 
take away sin: and therefore the great design 
of it was that the promise by faith of Jesus 
Christ might be given to those that believe, 


that being convinced of their guilt, and the| law served; and, from what he § 
insufficiency of the law to effect a righteous- | cerning this matter, we may assrye,; 


GALATTANS. |.) a 


'to him as there was then. Thus the a 


, ey 
vo es) 
¥ 


ness for them, they 
believe on Christ, and so obtain 
of the promise. eet 
III. The law was designed fe 
master, to bring a to Christ, v. 24. 
foregoing verse, the apostle acquaints 1 
writh the state of the Jews under Mosa 
economy, that before faith came, or 
Christ appeared and the doctrine of j 
tion by faith in him was more fully discovere 
they were kept under the law, obliged, und 
severe penalties, to a strict observance of th 
various precepts of it; and at that time th 
were shut up, held unv-r the terror a 
discipline of it, as prisoners in a state ¢ 
confinement: the design of this was th 
hereby they might be disposed more reat 
to embrace the faith which should aft r 
be revealed, or be persuaded to accept C 
when he came into the world, and to fall 
with that better dispensation he was to i 
troduce, whereby they were to be freed fre 
bondage and servitude, and brought into 
state of greater light and liberty. Now, 
that state, he tells them, the law was i 
schoolmaster, to bring them to Christ, 
they might be justified by faith. As it declai 
the mind and will of God concerning 
and at the same time denounced a cu 
against them for every failure in their dt 
so it was proper to convince them of th 
lost and undone condition in themselves, 
to let them see the weakness and insufficiel 
of their own righteousness to recommeé 
them to God. And as it obliged them 
variety of sacrifices, &c., which, though # 
could not of themselves take away sim, \ 
typical of Christ, and of the great 
which he was to offer up for the expi 
it, so it directed them (though in a mo 
dark and obscure manner) to him as fl 
only relief and refuge. And thus it was t 
schoolmaster, to instruct and govern th 
in their state of minority, or, as the) 
madaywyoc most properly signifies, t 
servant, to lead ni conduct them to Cl 
(as children were wont to be led to schoo 
those servants who had the care of the 
that they might be more fully instructed 
him as their schoolmaster, in the true 
justification and salvation, which is onl 
faith in him, and of which he was ap) 
to give the fullest and clearest discov 
But lest it should be said, If the 
this use and service under the Jewi 
may it not continue to be so ur 
Christian state too, the apostle ad 
that after faith has come, and 
dispensation has taken place, : 
Christ, and the way of pardon 
through faith in him, are set in the 
light, we are no longer under a school: 
we have no such need of the law to 


acquaints us for what uses and purpose: 


a’ “a 


CH. 

) giving the law to them; for though, 
comparison of the gospel state, it was a 
spensation of darkness and terror, yet it 
furnished them with sufficient means and 
helps both to direct them in their duty to 
_ God and to encourage their hopes in him. 

_ 2. The great fault and folly of the Jews, in 
_ mistaking the design of the law, and abusing 
it to avery different purpose from that which 
God intended in the giving of it: for they 
éxpected to be justified by the works of it, 
whereas it was never designed to be the rule 
of their justification, but only a means of 
convineing them of their guilt and of their 
need of a Saviour, and of directing them to 
Christ, and faith in him, as the only way of 
_ obtaining this privilege. See Rom. ix. 31, 32; 
x. 3, 4. 
3. The great advantage of the gospel state 
above the legal, under which we not only 
a joy a clearer discovery of divine grace and 
erey than was afforded to the Jews of old, 
t are also freed from the state of bondage 
d terror under which they were held. We 
¢ not now treated as children in a state of 
nority, but as sons grown up to a full age, 
are admitted to greater freedoms, and 
ted in larger privileges, than they were. 
the apostle enlarges upon in the follow- 
verses. For, having shown for what 
t the law was given, in the close of the 
apter he acquaints us with our privilege by 
rist, where he particularly declares, 
1.) That we are the children of God by 
ith in Christ Jesus, v.26. And here we 
y observe, [1.] The great and excellent 
vilege which real Christians enjoy under 
gospel: They are the children of God; 
are no longer accounted servants, but 
; they are not now kept at such a dis- 
, and under such restraints, as the Jews 
re, but are allowed a nearer and freer 
ss to God than was granted to them; 
a, they are admitted into the number, and 
we a right to all the privileges, of his 
dren. (2.] How they come to obtain 
privilege, and that is by faith in Christ 
| Jesus. Having accepted him as their Lord 
and Saviour, and relying on him alone for 
ification and salvation, they are hereupon 
mitted into this happy relation to God, 
j are entitled to the privileges of it; for 
ohn i. 12) as many as received him, to them 
he power to become the sons of God, even 
those that believe on his name. And this 
in Christ, whereby they became the 
ren of God, he reminds us (v. 27), was 
at they professed in baptism ; for he adds, 
many ef you as have been baptized into 
st have put on Christ. Having in bap- 
ofessed their faith in him, they were 
devoted to him, and had, as it were, 
t on his livery, and declared themselves to 
} servants and disciples; and, having 
‘become the members of Christ, they 
through him owned and accounted as 


» te : ‘ > IL sg 
_ goodness of God to his people of | the children 


The true chiidren of Abrahum. 
of God. Here note, First, 
Baptism is now the solemn rite of our ad- 
mission into theChristian church, as circum- 
cision was into that of the Jews. Our Lord 
Jesus appointed it to be so, in the com- 
mission he gave to his apostles (Matt. xxviil. 
19), and aceordingly it was their practice to 
baptize those whom they had discipled to 
the Christian faith ; and perhaps the apostle 
might take notice of their baptism here, and 
of their becoming the children of God 
through faith in Christ, professed therein, 
to obviate a further objection, which the 
false teachers might be apt to urge in favour 
of circumcision. They might be ready to 
say, “Though it should be allowed that the 
law, as given at mount Sinai, was abrogated 
by the coming of Christ the promised seed, 
yet why should circumcision be set aside 
too, when that was given to Abraham toge- 
ther with the promise, and long before the 
giving of the law by Moses?” But this 
difficulty is sufficiently removed when the 
apostle says, Those who are baptized inte 
Christ have put on Christ; for thence it 
appears that under the gospel baptism comes 
in the room of circumcision, and that those 
who by baptism are devoted to Christ, and 
do sincerely believe in him, are to all intents 
and purposes as much admitted into the 
privileges of the Christian state as the Jews 
were by circumcision into those of the legal 
(Phil. ii. 3), and therefore there was no reason 
why the use of that should still be continued. 
Note, Secondly, In our baptism we put on 
Christ; therein we profess our discipleship 
to him, and are obliged to behave ourselves 
as his faithful servants. Being baptized inte 
Christ, we are baptized into his death, that 
as he died and rose again, so, in conformity 
thereunto, we should die unto sin, and walk 
in newness of ‘ife (Rom. vi. 3, 4); it would 
be of great advantage to us did we oftener 
remember this. 

(2.) That this privilege of being the children 
of God, and of being by baptism devoted to 
Christ, is now enjoyed in common by all real 
Christians. The law indeed made a dif- 
ference between Jew and Greek, giving the 
Jews on many accounts the pre-eminence : 
that also made a difference between bond and 
Free, master and servant, and between male 
and female, the males being circumcised. 
But it is not so now; they all stand on the 
same level, and are all one in Christ Jesus : 
as the one is not accepted on the account of 
any national or personal advantages he may 
enjoy above the other, so neither is the other 
rejected for the want of them; but all who 
sincerely believe on Christ, of what nation, 
or sex, or condition, soever they be, are ac- 
cepted of him, and become the children of 
God through faith in him. 

(3.) That, being Christ’s, we are Abraham’s 
seed, and heirs according to the promise. 
Their judaizing teachers would have tnem 
believe that they must be circumcised and 


Pero RL ee bn) ok NAR SAL 
sl alae ahs as a 
malta 


The redemption of Christ. 


keep the law of Moses, or they zould not be 
saved: ‘ No,” says the apostle, ‘‘ there is no 
need of that; for if you be Christ’s, if you 
sincerely believe on him, who is the promised 
seed, in whom all the nations of the earth 
were to be blessed, you therefore become the 
true seed of Abraham, the father of the faith- 
ful, and as such are heirs according to the 
promise, and consequently are entitled to the 
great blessings and privileges of it.” And 
therefore upon the whole, since it appeared 
that justification was not to be attained by 
the works of the law, but only by faith in 
Christ, and that the law of Moses was a 
temporary institution and was given for such 
purposes as were only subservient to and not 
subversive of the promise, and that now, 
under the gospel, Christians enjoy much 
greater and better privileges than the Jews 
did under that dispensation, it must needs 
foliow that they were very unreasonable and 
unwise, in hearkening to those who at once 
endeavoured to deprive them of the truth and 
liberty of the gospel. 


The apostle, zn this chapter, 1s still carrying on the same general 
design as in the former—to recover these Christians from the 


impressions made upon them by the judaizing teachers, and to 
represent their weakness and folly in suffering themselves to be 
drawn away from the gospel doctrine of justification, and to be 
deprived of their freedom from the bondage of the law of Moses. 
For this purpose he makes use of various considerations; such 
as, |. The great excellence of the gospel state above the legal, 
ver. 1—7. Il The happy change that was made in them at their 
conversion, ver. 8—ll If. The affection they had had for him 
and his ministry, ver. 12—16. IV, The character of the false 
teachers by whom they had been perverted, ver. 17, 18. V. The 
very tender affection he had for them, ver. 19, 20. VI. The his- 
tory of Isaac and Ishmael, by acomparison taken from which he 
illustrates the difference between such as rested in Christ and 
such as trusted in the law. And in all these, as he uses great 
plainness and faithfulness with them, so he expresses the ten- 
derest concern for them. 


OW I say, That the heir, as 
{N long as he is a child, differeth 
nothing from a servant, though he be 
lord of all; 2 But is under tutors 
and governors until the time ap- 
pointed of the father. 3 Even so we, 
when we were children, were in bond- 
age under the elements of the world: 
4 But when the fulness of the time 
was come, God sent forth his Son, 
made of a woman, made under the 
law, 5 To redeem them that were 
ander the law, that we might receive 
the adoption of sons. 6 And because 
ye are sons, God hath sent forth the 
Spirit of his Son into your hearts, 
erying, Abba, Father. 7 Wherefore 
thou art no more a servant, but a son; 
and if a son, then an heir of God 
through Christ. 

In this chapter the apostle deals plainly 
with those who hearkened to the judaizing 
teachers, who cried up the law of Moses in 
competition with the gospel of Christ, and 
endeavoured to bring them under the bondage 


~~ ae 


GALATIANS. 


of it. ‘To convinee th Et 
to rectify their mistake herein, in the: 
he prosecutes the comparison of a chi 
age, which he had touched upon in the fot 
going chapter, and thence shows what g 
advantages we have now, under the gos 
above what they had under the law. 
here. 
I. He acquaints us with the state of th 
Old-Testament church: it was like a chil 
under age, and it was used accordingly 
being kept ina state of darkness and bondag 
in comparison of the greater light and libert: 
which we enjoy under the gospel. That vy 
indeed a dispensation of grace, and yet it wa 
comparatively a dispensation of darkness 
for as the heir, in his minority, is under tutor. 
and governors till the time appointed of 
Sather, by whom he is educated and instructé 
in those things which at present he know 
little of the meaning of, though afterward 
they are likely to be of great use to him; s 
it was with the Old-Testament church—th 
Mosaic economy, which they were under, w 
whai they could not fully understand 
meaning of; for, as the apostle says { 
Cor. iii. 13), They could not stedfastly los 
to the end of that which is abolished. But 
the church, when grown up to maturity, 
gospel days, it becomes of great use. 
as that was a dispensation of darkness, so. 
bondage too ; for they were in bondage unde 
the elements of the world, being tied to a gre 
number of burdensome rites and observance 
by which, as by a kind of first rudiment 
they were taught and instructed, and wherel 
they were kept in a state of subjection, li 
child under tutors and governors. 
church then lay more under the characte 
a servant, being obliged to do every thing ai 
cording to the command of God, witho 
being fully acquainted with the reason of } 
but the service under the gospel appears to | 
more reasonable than that was. The tin 
appointed of the Father haying come, whe 
the church was to arrive at its full age, # 
darkness and bondage under which it bef 
lay are removed, and we are under a dispens 
tion of greater light ana liberty. 
II. He acquaints us with the much happ' 
state of Christians under the gospel-dispen 
tion, v. 4—7. When the fulness of time 
come, the time appointed of the Father, wh 
he would put an end to the legal dispensatic 
and set up another and a better in the roc 
of it, he sent forth his Son, &c. The pers 
who was employed to introduce this n 
dispensation was no other than the Son 
God himself, the only-begotten of the Fath 
who, as he had been prophesied of a 
promised from the foundation of the wor 
so in due time he was manifested for © 
purpose. He, in pursuance of the gi 
design he had undertaken, submitted to 
made of a woman—there is his ined 
and to be made under the law—there 
subjection. He who was truly God for’ 


; becam 1; and he who was Lord of 
gnsented to come into a state of subjec- 
and to take upon him the form of a 
vant ; and one great end of all this was 
9 redeem those that were under the law—to 
save us from that intolerable yoke and to ap- 
/point gospel ordinances more rational and 
leasy. He had indeed something more and 
| greater in his view, in coming into the world, 
[than merely to deliver us from the bondage of 
| the ceremonial law; for he came in our nature, 
land consented to suffer and die for us, that 
hereby he might redeem us from the wrath of 
od, and from the curse of the moral law, 
vhich, as sinners, we alllay under. But that 
/was one end of it, and a mercy reserved to 
be bestowed at the time of his manifestation; 
‘then the more servile state of the church was 
[to come to a period, and a better to succeed 
in the place of it; for he was sent to redeem 
‘as, that we might receive the adoption of sons 
|—that we might no longer he accounted and 
‘treated as servants, but as sons grown up to 
Beacis whe are allowed greater freedoms, and 
itted to larger privileges, than while they 
re under tutors and governors. ‘This the 
rse of the apostle’s argument leads us to 
fake notice of, as one thing intended by this 
ression, though no doubt it may also be 
lerstood as signifying that gracious adop- 
on which the gospel so often speaks of as the 
fivilege of those who believe in Christ. 
Tsrael was God’s son, his first-born, Rom. ix. 
_ But now, under the gospel, particular 
believers receive the adoption; and, as an 
lest and evidence of it, they have together 
rewith the Spirit of adoption, putting 
em upon the duty of prayer, and enabling 
em in prayer to eye God asa Father (v. 6): 
‘ause you are sons, God hath sent forth the 
iit of his Son into your hearts, crying 
ba, Father. And hereupon (v. 7) the 
ostle concludes this argument by adding, 
Wherefore thou art no more a servant, but a 
3 and, if ason, then an heir of God through 
hrist ; that is, Now, under the gospel state, 
e are no longer under the servitude of 
law, but, upon our believing in Christ, 
‘ecome the sons of God; we are there- 
jon accepted of him, and adopted by him ; 
d, being the sons, we are also heirs of 
, and are entitled to the heavenly in- 
th the (as he also reasons Rom. viii. 17), 
\ 


d therefore it must needs be the greatest 
akness and folly to turn back to the law, 
| to seek justification by the works of it. 
‘om what the apostle says in these verses, 
we may observe, 

. The wonders of divine love and mercy 
ds us, particularly of God the Father, 
ding his Son into the world to redeem 
save us,—of the Son of God, in submit- 
0 low, ard suffering so much, for us, in 
suance of that design,—and of the Holy 
fit, In condescending to dwell in the 
8 of believers for such gracious purposes. 
The great and invaluable advantages 


he The redemption by Christ. 


which Christians enjoy unuer the gespel ; 
for, (1.) We receive the adoption of sons 
Whence note, It is the great privilege which 
believers have through Christ that they are 
adopted children of the God of heaven. We 
who by nature are children of wrath and dis- 
obedience have become by grace children of 
love. (2.) We receive the Spirit of adoption. 
Note, [1.] All who have the privilege of 
adoption have the Spirit of adoption—all who 
are received into the number partake of the 
nature of the children of God ; for he will have 
all his children to resemble him. [2.] The 
Spirit of adoption is always the Spirit of prayer 
and it is our duty in prayer to eye God as a 
Father. Christ has taught us in prayer to 
eye God as our Father in heaven. ([3.] If 
we are his sons, then his heirs. It is not so 
among men, with whom the eldest son is 
heir; but all God’s children are heirs. Those 
who have the nature of sons shall have the 
inheritance of sons. t 


8 Howbeit then, when ye knew 
not God, ye did service unto them 
which by nature are no gods. 9 But 
now, after that ye have known God, 
or rather are known of God, how turn 
ye again to the weak and beggarly 
elements, whereunto ye desire again to 
be in bondage? 10 Ye observe days, 
and months, and times, and years. 
11 I am afraid of you, lest I have 
bestowed upon you labour in vain. 


In these verses the apostle puts them ir 
mind of what they were before their conver- 
sion to the faith of Christ, and what a blessed 
change their conversion had made upon 
them; and thence endeavours to convince 
them of their great weakness in hearkening 
to those who would bring them under the 
bondage of the law of Moses. 

I. He reminds them of their past state 
and behaviour, and what they were before 
the gospel was preached to them. Then 
they knew not God; they were grossly igno- 
rant of the true God, and the way wherein he 
is to be worshipped: and at that time they 
were under the worst of slaveries, for they 
did service to those which by nature were no 
gods, they were employed in a great number 
of superstitious and idolatrous services to 
those who, though they were accounted gods, 
were yet really no gods, but mere creatures, 
and perhaps of their own making, and there- 
fore were utterly unable to hear and help 
them. Note, 1. Those who are ignorant ot 
the true God cannot but be inclined to false 
gods. Those who forsook the God who 
made the world, rather than be without gods, 
worshipped such as they themselves made. 
2. Religious worship is due to none but to 
him who is by nature God; for, when the 
apostle blames the doing service to such as 
by nature were no gods, he plainly shows 

22—V1i. 


Affecttonate remonstrance 


that he only who is by nature God is the 
proper object of our religious worship 

If. He calls upon them to consider the 
happy change that was made in them by the 
preaching of the gospel among them. Now 
they had known God (they were brought to 
the knowledge of the true God and of his 
Son Jesus Christ, whereby they were re- 
covered out of the ignorance and bondage 
under which they before lay) or rather were 
known of God; this happy change in their 
state, whereby they were turned from idols 
to the living God, and through Christ had 
received the adoption of sons, was not owing 
to themselves, but to him ; it was the effect 
of his free and rich grace towards them, and 
as such they ought to account it; and there- 
fore hereby they were laid under the greater 
obligation to adhere to the liberty wherewith 
he had made them free. Note, All our ac- 
quaintance with God begins with him ;: we 
know him, because we are known of him. 

III. Hence he infers the unreasonableness 
and madness of their suffering themselves to 
be brought again into a state of bondage. 
He speaks of it with surprise and deep con- 
cern of mind that such as they should do so: 
How turn you aguin, &c., says he, v. 9. 
“ How is it that you, who have been taught to 
worship God in the gospel way, should now 
be persuaded to comply with the ceremonial 
way of worship? that you, who have been 
acquainted with a dispensation of light, li- 
berty, and love, as that of the gospel is, 
should now submit to a dispensation of dark- 
ness, and bondage, and terror, as that of the 
law is?” This they had the less reason for, 
since they had never been under the law of 
Moses, as the Jews had been; and therefore 
on this account they were more inexcusable 
than the Jews themselves, who might be 
supposed to have some fondness for that 
which had been of such long standing among 
them. Besides, what they suffered them- 
selves to be brought into bondage to were 
but weak and beggarly elements, such things 
as had no power in them to cleanse the soul, 
nor to afford any solid satisfaction te the 
mind, and which were only designed for 
that state of pupillage under which the church 
had been, but which had now come to a pe- 
riod; and therefore their weakness and folly 
were the more aggravated, in submitting to 
them, and in symbolizing with the Jews in 
observing their various festivals, here signi- 
fied by days, and months, and times, and years. 
Here note, 1. It is possible for those who 
have made great professions of religion to be 
afterwards drawn into very great defections 
from the purity and simplicity of it, for this 
was the case of these Christians. And, 2. 
The more mercy God has shown to any, in 
bringing them into an acquaintance with the 
gospel, and the liberties and privileges of it, 
the greater are their sin and folly in suffering 
themselves to be deprived of them; for this 
the apostle lays a special stress upon, that 


, sere 4 
aE a). + 
3 iris 


GALATIANS. 


after they had kr 
known of him, they des to 


under the weak and beggarly 


the law. ‘ st 
IV. Hereupon he expresses his 
cerning them, lest he bestowed on th 


labour in vain. aa had been at ag ( 
of pains about them, in preaching the gos 
to them, and endeavourii $6 oni th 
in the faith and liberty of it; but now th 
were giving up these, and’ thereby render: 
his labour among them fruitless and in 
fectual, and with the thoughts of this” 
could not but be deeply affected. Note, 
A great deal of the labour of faithful m 
sters is labour in vain; and, when it is sé 
cannot but be a great grief to those who ¢ 
sire the salvation of souls. Note, 2. 7 
labour of ministers is in vain upon those * 
begin in the Spirit and end in the flesh, ¥ 
though they seem to set out well, yet af 
wards turn aside from the way of the gos 
Note, 3. Those will havea ao deal to ; 
swer for upon whom the faithful minister 
Jesus Christ bestow labour in vain, 
12 Brethren, I beseech you, be 
I am; for lam as ye are: ye he 
not injured me at all. 13 Ye kn 
how through infirmity of the fles! 
preached the gospel unto you at 1 
first. 14 And my temptation wh 
was in my flesh ye despised not, 1 
rejected ; but received me as an al 
of God, even as Christ Jesus. 
Where is then the blessedness 
spake of? for I bear a oC 
that, if i¢ had been possible, ye we 
have plucked out your own eyes, : 
have given them to me. 16 / 
therefore become your enemy, bec: 
i tell you the truth? a 
That these Christians might be the m 
ashamed of their defection from the t 
the gospel which Paul had preached to 
he here reminds them of the great affec 
they formerly had for him and his mini 
and puts them upon considering ho 
unsuitable their present behaviour wa 
what they then professed... And here we 
observe. _ ve 
I. How affectionately he addresses | 
self to them. He styles them breth 
though he knew their hearts were in 
measure alienated fromhim. He de 
all resentments might be laid aside, 
they would bear the same temper of mit 
wards him which he did to them; he w 
have them to be as he was, for hewas as 
were, and moreover tells them that they 
not injured him at all. He had no q 
with them upon his ownaccount. Thoug 
blaming their conduct, he had expresse 
self with some warmth and concernot mi 


- , i 


ured them that it was not owing to any 
se of personal injury or affront (as they 
ht be ready to think),, but proceeded 
lly from a zeal for the truth and purity 
of the gospel, and their welfare and happiness. 
hus he endeavours to mollify their spirits 
wards him, that so they might be the bet- 
ter disposed to receive the admonitions he 
was giving them. Hereby he teaches us 
that in reproving others we should take care 
to convince them that our reproofs do not 
proceed from any private pique or resent- 
ment, but from a sincere regard to the 
honour of God and religion and their truest 
welfare; for they are then likely to be most 
successful when they appear to be most. dis- 
interested. 

IJ. How he magnifies their former affec- 
on to him, that hereby they might be the 
more ashamed of their present behaviour to- 
ards him. To this purpose, 1. He puts 
m in mind of the difficulty under which 
e laboured when he came first among them: 
Knew, says he, how, through infirmity of the 
wi Ipreached the gospel unto you at the first. 


at this infirmity of the flesh was, which in 
e following words he expresses by his 
tation that was in his flesh (though, no 
bt, it was well known to those Christians 
to whom he wrote), we can now have no cer- 
n knowledge of: some take it to have 
m the persecutions which he suffered for 
e gospel’s sake; others, to have been 
ething in his person, or manner of speak- 
, which might render his ministry less 
pateful and acceptable, referring to 2 Cor. 
‘10, and to ch. xii. 7—10. But, whatever 
[ Was, it seems it made no impression on 
1 to his disadvantage. For, 2. He takes 
Otice that, notwithstanding this his infirmity 
ich might possibly lessen him in the 
‘esteem of some others), they did not despise 
or reject him on the account of it, but, on 
the contrary, received him as an angel of God, 
xen as Christ Jesus. ‘They showed a great 
deal of respect to him, he was a welcome 
essenger to them, even_as though an angel 
‘of God or Jesus Christ himself had preached 
0 them; yea, so great was their. esteem of 
n, that, if it would haye been any advan- 
eto him, they could have plucked out their 
wn eyes, and have gwen them to him. Note, 
Jow uncertain the respects of people are, 
w apt they are to change their minds, and 
how easily they are drawn into. contempt of 
se for whom they once had the greatest 
eem and affection, so that they are ready 
to pluck out the eyes of those for whom 
hey would before have plucked out their 
‘own! We should therefore labour to be ac- 
cepted of God, for it is a small thing to be 
ged of man’s judgment, 1 Cor. iv. 3. 
J. How earnestly he expostulates with 
hereupon: Where is then, says he, the 
ssedness you spoke of ? As if he had 
, “Time was when you expressed the 
atest joy and satisfaction in the glad ti- 
VOL, 


f 


MCT Te Petts oa COE 
CHAP. IV. 


Affectionate remonstrance 


dings of the gospel, and were very forward in 
pouring out your blessings upon me as the 
publisher of them ; whence is it that you are 
now so much altered, that you have so little 
relish of them orrespect for me? You once 
thought yourselves happy in receiving the 
gospel; have you now any reason to think 
otherwise?” Note, Those who have left 
their first love would do well to consider, 
Where is now the blessedness they once 
spoke of? What has become of that pleasure 
they used to take in communion with God, 
and in the company of his servants? The 
more to impress upon them ajust shame of 
their present conduct, he again asks (v. 16), 
Am I become your enemy, because I tellyou the 
truth ? How is it that I, who was heretofore 
your favourite, am now accounted your 
enemy? Can you pretend any other reason. 
for it than that I have told you the truth, 
endeavoured to acquaint you with, and to 
confirm you in, the truth of the gospel? 
And, if not, how unreasonable must your 
disaffection be!’ Note, 1. It is no un- 
common thing for men to account those their 
enemies who are really their best friends ; for 
so, undoubtedly, those are, whether ministers 
or others, who tell them the truth, and deal 
freely and faithfully with them in matters re- 
lating to their eternal salvation, as the apostle 
now did with these Christians. 2. Ministers 
may sometimes create enemies to them- 
selves by the faithful discharge of their duty ; 
for this’ was the case of Paul, he was ac- 
counted their enemy for telling them the 
truth. 3. Yet ministers must not forbear 
speaking the truth, for fear of offending 
others and drawing their displeasure upon 


‘them. 4. They may be easy in their own 


minds, when they are conscious to themselves 
that, if others have become their enemies, it 1s 
only for telling them the truth. 

17 They zealously affect you, but 
not well; yea, they would exclude 
you, that ye might affect them. 18 
But t£is good to be zealously affected 
always in a good thing, and not only 
when I am present with you. 

The apostle is still carrying on the same 
design as in the foregoing verses, which was, 
to convince the Galatians of their sin and 
folly in departing from the, truth of the gos- 
pel: having just before been expostulating 
with them about the change of their beha- 
viour towards him who endeavoured to es- 
tablish them in it, he here gives them the 
character of those false teachers who made it 
their business to draw them away from it, 
which if they would attend to, they might 
soon see how little reason they had to hearken 
to them: whatever opinion they might have 
of them, he tells them they were designing 
men, who were aiming to set up themselves, 
and who, under their specious pretences, 
were more consulting their own interest than 
theirs: “ They zealously affect you,” says he; 

x 


Ajfectionute remonstrance. 


“they show a mighty respect for you, and 
pretend a great deal of affection to you, but 
not well; they do it not with any good de- 
sign, they are not sincere and upright in it, 
for they would exclude you, that you might 
affect them. That which they are chiefly 
aiming at is to engage your affections to 
them; and, in order to this, they are doing 
all they can to draw off your affections from 
me and from the truth, that so they may 
engross you to themselves.” ‘This, he as- 
sures them, was their design, and therefore 
they must needs be very unwise in hearken- 
ing to them. Note, 1. There may appear to 
be a great deal of zeal where yet there is but 
little truth and sincerity. 2. It is the usual 
way of seducers to insinuate themselves into 
people’s affections, and by that means to 
draw them into their opinions. 3. Whatever 
pretences such may make, they have usually 
more regard to their own interest than that 
of others, and will not stick at ruining the 
reputation of others, if by that means they 
can raise their own. On this occasion the 
apostle gives us that excellent rule which we 
have, v. 18, It is good to be zealously affected 
always in a good thing. What our transla- 
tion renders in a good thing some choose to 
render to a good man, and so consider the 
apostle as pointing to himself; this sense, 
they think, is favoured both by the preceding 
context and also by the words immediately 
following, and not only when I am present with 
you, which may be as if he had said, “Time 
was when you were zealously affected towards 
me; you once took me for a good man, and 
have now no reason to think otherwise of 
me; surely then it would become you to show 
the same regard to me, now that I am absent 
from you, which you did when I was present 
with you.” But, if we adhere to our own 
translation, the apostle here furnishes us with 
a very good rule to direct and regulate us in 
the exercise of our zeal: there are two things 
which to this purpose he more especially re- 
eommends to us :—(1.) That it be exercised 
only upon that which is good; for zeal is 
then only good when it is in a good thing: 
those who are zealously affected to that 
which is evil will thereby only do so much 
the more hurt. And, (2.) That herein it 
he constant and steady: it is good to be 
zealous always in a good thing; not for a 
time only, or now and then, like the heat of 
an ague-fit, but, like the natural heat of the 
body, constant. Happy would it be for the 
church of Christ if this rule were better ob- 
served among Christians! 

19 My little children. cf whom I 
travail in birth again until Christ be 
formed in you. 20 I desire to be 


present with you now, and to change 


my voice for I stand in doubt of you. 


That the apostle might the better dispose 
these Christians to bear with him mm the re- 
proofs which he was cbliged to give them, 


GALATIANS. Bea 


|in doubt of them. He knew not well ¥ 


eS 


he here expresses his great 
and the very tender concern h rt 
welfare: he was not like them—one th 
when among them and another when ab 
from them.. Their disaffection to him 
not removed his affection from them ;' but 
still bore the same respect to them which 
had formerly done, nor was he like their fa 
teachers, who pretended a great deal of” 
fection to them, when‘at the same time th 
were only consulting their own interest; i 
he had a sincere concern for their truest ¢ 
vantage; he sought not theirs, but the 
They were too ready to account him th 
enemy, but he assures them that he } 
their friend; nay, not only so, but that 
had the bowels of a parent towards the 
He calls them his children, as he justly migl 
since he had heen the instrument of th 
conversion to the Christian faith; yea, | 
styles them his little children, which, as it 
notes a greater degree of tenderness and 
fection to them, so it may possibly have 
respect to their present behaviour, where! 
they showed themselves too much like lit 
children, who are easily wrought upon 
the arts and insinuations of others. Hee 
presses his concern for them, and earn 
desire of their welfare and soul-prosperity, 
the pangs of a travailing woman: He travat 
in birth for them: and the great thing wh 
he was in so much pain about, and which: 
was so earnestly desirous of, was not 
much that they might affect him as # 
Christ might be formed in them, that th 
might become Christians indeed, and | 
more confirmed and established in the | 
of the gospel. From this we may note, 
The very tender affection which faithful i 
nisters bear towards those among whom th 
are employed; it is like that of the mi 
affectionate parents to their little childre 
2. That the chief thing they are longing 
even travailing in birth for, on their accoui 
is that Christ may be formed in them; 1 
so much that they may gain their affectioi 
much less ‘that they may make a 
them, but that they may be renee 
spirit of their minds, wrought into the im 
of Christ, and more fully settled and co 
firmed in the Christian faith and life: a 
how unreasonably must those people act w 
suffer themselves to be prevailed upon 
desert or dislike such ministers! 3. T 
Christ is not fully formed in’ men till tl 
are brought off from trusting in their 0 
righteousness, and made to rely only up 
him and his righteousness, we 
As a further evidence of the affection an@ 
concern which the apostle had for t 
Christians, he adds (v. 20) that he des 
be then present with them—that he wo 
glad of an opportunity of being among 
and conversing with them, and that 
upon he might find occasion to chang 
voice towards them; for at present he 


ed with their state as to know how to 
commodate himself to them. - He was full 
of fears and jealousies concerning them, 
which was the reason of his writing to them 
in such a manner as he had done; but he 
ar + end than he feared, and that 
he might have eccasion to commend them, 
instead of thus reproving and chiding them. 
Note, Though ministers too often find it ne- 
cessary to reprove those they haye to do with, 
et this is no grateful work to them; they 
d much rather there were no occasion for 
it, and are always glad when they can see 
reason to change their voice towards them. 

2 Tell me, ye that desire to be 
under the law, do ye not hear the 
w? 22 For it is written, that 
braham had two sons, the one by a 
»ndmaid, the other by a freewoman. 
But he who was of the bondwoman 
-born after the flesh; but he of 
freewoman was by promise. 24 
ich things are an allegory: for 
se are the two covenants ; the one 
o the mount Sinai, which gender- 
to bondage, which is Agar. 25 
this Agar is mount Sinai in 
a, and answereth to Jerusalem 
now is, and is in bondage with 
children. 26 But Jerusalem 
ch is above is free, which is the 
ther of us all. 27 For it is writ- 
Rejoice, thow barren that bearest 
; break forth and cry, thou that 
ailest not: for the desolate hath 
y more children than she which 
h a husband. 28 Now we, bre- 
ren, as Isaac was, are the children 
of promise. 29 But as then he that 
was born after the flesh persecuted 
that was born after the Spirit, 
nsoizfisnow. 30 Nevertheless 
at saith the scripture? Cast out 
bondwoman and her son; for the 
of the bondwoman shall not be 
with the son of the freewoman. 
So then, brethren, we are not 


these verses the apostle illustrates the 
nce between believers who rested in 
st only and those judaizers who trusted 
law, by a comparison taken from the 


n of their great weakness in depart- 


_eSOiKWae ee cHar. IV 
of them. He was not so fully ac-| ing from the truth, 


to find that matters were, 


Affectionate remonsirance 


and suffering themseives 
to be deprived of the liberty of the gospel : 
Tell me, says he, you that desire to be under 
the law, do you not hear the law? He takes 
it for granted that they did hear the law, for 
among the Jews it was wont to be read in 
their public assemblies every sabbath day ; 
and, since they were so very fond of being 
under it, he would have them duly to con- 
sider what is written therein (referring to what 
is recorded Gen. xvi. and xxi.), for, if they 
would do this, they might soon see how little 
reason they had to trust in it. And here, 1 
He sets before them the history itself (v. 
22, 23): For it is written, Abraham had two 
sons, &c. Here he represents the different 
state and condition of these two sons of 
Abraham—that the one, Ishmael, was bu a 
bond-maid, and the other, Isaac, by a free- 
woman ; and that whereas the former was 
born after the flesh, or by the ordinary course 
of nature, the other was by promise, when in 
the course of nature there was no reason to 
expect that Sarah should have a son. 2. 
He acquaints them with the meaning and 
design of this history, or the use which he 
intended to make of it (v. 24—27): These 
things, says he, are an allegory, wherein, 
besides the literal and historical sense of the 
words, the Spirit of God might design to 
signify something further to us, and that was, 
That these two, Agar and Sarah, are the two 
covenants, or were intended to typify and 
prefigure the two different dispensations ot 
the covenant. The former, Agar, represented 
that which was given from mount Sinai, and 
which gendereth to bondage, which, though it 
was.a dispensation of grace, yet, in compari- 
son of the gospel state, was a dispensation of 
bondage, and became more so to the Jews, 
through their mistake of the design of it, 
and expecting to be justified by the works of 
it. For this Agar is mount Sinai in Arabia 
(mount Sinai was then called Agar by the 
Arabians), and it answereth to Jerusalem 
which now is, and is in bondage with her 
children; that is, it justly represents the 
present state of the Jews, who, continuing in 
their infidelity and adhering to that covenant, 
are still in bondage with their children. But 
the other, Sarah, was intended to prefigure 
Jerusalem which is above, or the state of 
Christians under the new and better dispensa- 
tion of the covenant, which is free both from 
the curse of the moral and the bondage of the 
ceremonial law, and is the mother of us all— 
a state into which all, both Jews and Gentiles, 
are admitted, upon their believing in Christ. 
And to this greater freedom and enlargement 
of the church under the gospel dispensation, 
which was typified by Sarah the mother of 
the promised seed, the apostle refers that of 
the prophet, Isa. liv. 1, where it is written, 


f Isaac and Ishmael. This he intro-| Rejoice, thou barren that bearest not ; break 
in such a manner as was proper to | forth and cry, thou that travailest not: for the 
d impress their minds, and to con-| desolate hark many more children than she whe 


| &-s? 
seas 


a husband. 3. He applies the uistory 


Ezxhortation to stedfastness. 


thus explained to the present case (v. 28): 
Now we, brethren, says he, as Isaac was, are 
the children of the promise. We Christians, 
who have accepted Christ, and rely upon him, 
and look for justification and salvation by 
him alone, as hereby we become the spiritual, 
though we are not the natural, seed of Abra- 
ham, so we are entitled to the promised inherit- 
ance and interested in the blessings of it. But 
lest these Christians should be stumbled at 
the opposition they might meet with from the 
Jews, who were so tenacious of their law as 
to be ready to persecute those who would 
not submit to it, he tells them that this was 
no more than what was pointed to in the 
type; for as then he that was born after the 
flesh persecuted him that was born after the 
Spirit, they must expect it would be so now. 
But, for their comfort in this case, he desires 
them to consider what the scripture saith 
(Gen. xxi. 10), Cast out the bond-woman and 
her son, for the son of the bond-woman shall 
not be heir with the son of the free-woman. 
Though the judaizers should persecute and 
hate them, yet the issue would be that Judaism 
would sink, and wither, and perish; but true 
Christianity should flourish and last for ever. 

d then, as a general inference from the 
whole of the sum of what he had said, he 
concludes (v. 31), So then, brethren, we are 
not children of the bond-woman, but of the free. 


CHAP. V. 


In this chapter the apostle comes to make application of his fore- 
going discourse. He begins it witha general caution, or exhorta- 
tion (ver-1), which he afterwards enforces by several considera- 
tions, ver 2—l2 He then presses them to serious. practical 
godliness, which would be the best antidote against the snares of 
their false teachers; particularly, J. That they should not strive 
with one auother, ver-i3—15. Jl. That they would strive against 
sin, where he shows, 1. That there is in every one a struggle 
between flesh and spirit, ver. 17. 2. That it is our duty and 
interest, in this struggle, to side with the better part, ver, 16, 1S. 
3. He specifies the works of the flesh, which must be watched 
against and mortified, and the fruits of the Spirit, which must 
be brought forth and cherished, and shows of what importance 
it is that they be so, ver. 19—24. And then concludes the chapter 
with a caution against pride ald envy. 


inten’ fast therefore in the liberty 
wherewith Christ hath made us 
free, and be not entangled again with 
the yoke of bondage. 2 Behold, I Paul 
say unto you, that if ye be circum- 
cised, Christ shall profit you nothing. 
3 For I testify again to every man 
that is circumcised, that he is a 
debtor to do the whole law. 4 ‘Christ 
is become of no effect unto you, who- 
soever of you are justified by the law; 
ye are fallen from grace. 5 For we 
through the Spirit wait for the hope 
of righteousness by faith. 6 For in 
Jesus Christ neither circumcision 
availeth any thing, nor uncircum- 
cision ; but faith which worketh by 
love. 7 Ye did run well; who did 
hinder you that ye should not obey 
the truth? 8 This persuasion cometh 


GALATIANS. et.) 


¥ 


not of him vhat calleth ou. 9 Al 

leaven leaveneth the whole h 

I have confidence in you through 

Lord, that ye will be none otherwi 
minded: but he that troubleth y 
shall bear his judgment, whosoe) 
he be. 11 And I, brethren, if 1 j 
preach circumcision, why do I 
suffer persecution ? then is the offen 
of the cross ceased. 12 I would 
were even cut off which trouble ye 


In the former part of this chapter | 
apestle cautions.the Galatians to take hee 
the judaizing teachers, who endeavoured 
are Ho vis under'the bondage of 
aw. He had been argui ainst them: 
fore, and had largely se Mons contr 
principles and spirit of those teachers we: 
the spirit of the gospel; and now this is 4 
were the general inference or applicatiot 
all that discourse. Since it appeared by w 
had been said that we can be justified 
by faith in Jesus Christ, and not by the r 
teousness of the law, and that the law 
Moses was no longer in force, nor Christi 
under any obligation to submit to it, # 
fore he would have them to stand fast i 
liberty wherewith Christ hath made us free, 
not to be again entangled with the yoke of b 
age. Here observe, 1. Under the gospel we 
enfranchised, we are brought into a ste 
liberty, wherein we are freed from the yok 
the ceremonial law and from the curse o! 
moral law; so that we are no longer ti 
the observance of the one, nor tied up 
rigour of the other, which curses eve 
that continues not in all things written the 
to do them, ch. iii. 10. 2. We owe this lib 
to Jesus Christ.. It is he who has made ws. 
by his merits he has satisfied the deman¢ 
the broken law, and by his authority 
king he has discharged us from the oblig 
of those carnal ordinances which were 
posed on the Jews. And, 3. It is then 
our duty to stand fast in. this liberty, 
stantly and faithfully to adhere to the g 
and to the liberty of it, and not to suffer 
selves, upon any consideration, to Ue ¢ 
entangled in the yoke of bondage, nor pers 
to return back to the law of Moses. TI 
the general caution or exhortation, bi 
the following verses the apostle enfor 
several reasons or arguments. As, 

I. That their submitting to circumel 
and depending on the works of the lar 
righteousness, were an implicit contradi 
of their faith as Christians and a forfeit 
all their advantages by Jesus Chri 
And here we may observe, 1. W 
solemnity the apostle asserts and 
this: Behold, I Puul say unto you (© 
he repeats it (v. 3), I testify unto yc 
he had said, “ 1, who have proved m 
apostle of Christ, and to have re 


4 

7 
s 

rY 


4 


and mstruchons from him, do 
and am ready to pawn my credit and 
putation upon it, that if you be circumcised 
ist shall profit you nothing, &c.,” wherein 
. shows that what he was now saying was 
tt only a matter of great importance, but 
zat might be most assuredly depended on. 
e was so far from being a preacher of cir- 
mcision (as some might report him to be) 
at he looked upon it as a matter of the 
eatest consequence that they did not submit 
it. 2. What it is which he so solemnly, 
id with so much assurance, declares: it is 
at, if they were circumcised, Christ would 
ofit them nothing, &c. We are not to sup- 
se that it is mere circumcision which the 
ostle is here speaking of, or that it was his 
om to say that none who are circumcised 
uld have any benefit by Christ ; for all the 
‘Testament saints had been circumcised, 
The himself had consented to the circum- 
ing of Timothy. But he is to be under- 
90d as speaking of circumcision in the sense 
hich the judaizing teachers imposed it, 
taught that except they were circumcised, 
kept the law of Moses, they could not be 
Acts xv. 1. That this is his meaning 
s from v. 4, where he expresses the 
thing by their being justified by the law, 
ing justification by the works of it. 
dw in this case, if they submitted to circum- 
in this sense, he declares that Christ 
1 profit them nothing, that they were 
to do the whole law, that Christ had 
me of no effect to them, and that they were 
from grace. From all these expressions 
ars that thereby they renounced that 
of justification which God had estab- 
; yea, that they laid themselves under 
mpossibility of being justified in his sight, 
hey became debtors to do the whole law, 
equired such an obedience as they 
not capable of performing, and de- 
ed a curse against those who failed in 
| therefore condemned, but could not 
hem ; and, consequently, that having 
revolted from Christ, and built their 
upon the law, Christ would profit them 
g, nor be of any effect to them. Thus, 
being circumcised they renounced their 
fianity, so they cut themselves off from 
ntage by Christ; and therefore there 
e greatest reason why they should 
stly adhere to that doctrine which they 
d embraced, and not suffer themselves to 
brought under this yoke of bondage. 
te, (1.) Though Jesus Christ is able to 
the uttermost, yet there are mul- 
whom he will profit nothing. (2.) All 
who seek to be justified by the law do 
y render Christ of no effect to them. 
g their hopes on the works of the 
they forfeit all their hopes from him ; for 
not be the Saviour of any who will 
and rely, upon him as their only 


ns 
pe 
t 

ith 


CHAP. V. 


rR ee ss fen Re Pie NS Ge ee 


Persuasives to stedfastness. 


the doctrine and liberty of the gospel, he 
sets before them his own example, and that 
of other Jews who had embraced the Chris- 
tian religion, and acquaints them what their 
hopes were, namely, That through the Spirit 
they were waiting for the hope of righteousness 
by faith. Though they were Jews by nature, 
and had been bred up under the law, yet 
being, through the Spirit, brought to the 
knowledge of Christ, they had renounced all 
dependence on the works of the law, and 
looked for justification and salvation only by 
faith in him ; and therefore it must needs be 
the greatest folly in those who had never been 
under the law to suffer themselves to be 
brought into subjection to it, and to found 
their hopes upon the works of it. Here we 
may observe, 1. What it is that Christians 
are waiting for : it is the hope of righteousness, 
by which we are chiefly to understand the 
happiness of the other world. This is called - 
the hope of Christians, as it is the great object 
of their hope, which they are above every 
thing else desiring and pursuing; and the 
hope of righteousness, as their hopes of it are 
founded on righteousness, not their own, but 
that of our Lord Jesus: for, though a life of 
righteousness is the way that leads to this 
happiness, yet it is the righteousness of Christ 
alone which has procured it for us, and on 
account of which we can expect to be brought 
to the possession of it. 2. How they hope 
to obtain ‘this happiness, namely, by faith, 
that is, in our Lord Jesus Christ, not by 
the works of the law, or any thing they can 
do to deserve it, but only by faith, receiving 
and relying upon him as the Lord our righ- 
teousness. It is in this way only that they 
expect either to be entitled to it here or pos- 
sessed of it hereafter. And, 3. Whence it is 
that they are thus waiting for the hope of 
righteousness: it is through the Spirit. Herein 
they act under the direction and influence of 
the Holy Spirit; it is under‘his conduct, and 
by his assistance, that they are both persuaded 
and enabled to believe on Christ, and to look 
for the hope of righteousness through him. 
When the apostle thus represents the case of 
Christians, it is implied that if they expected 
to be justified and saved in any other way 
they were likely to meet with a disappoint- 
ment, and therefore that they were greatly 
concerned to adhere to the doctrine of the 
gospel which they had embraced. 

III. He argues from the nature and de- 
sign of the Christian institution, which was 
to abolish the difference between Jew and. 
Gentile, and to establish, faith in Christ as 
the way of our acceptance with God. He 
tells them (v. 6) that 2 Christ Jesus, or under 
the gospel dispensation, neither circumcision 
availeth any thing nor uncircumeision. Though, 
while the legal state lasted, there was a dif- 
ference put between Jew and Greek, between 
those who were and those who were not cir- 
cumcised, the former being admitted to those 
privileges of the church of God from which 


ie 
_ 
; 


# 


ee gi 


Persuasives to sledfustuess. 
the other were excluded, yet it was otherwise 


i the gospel state: Christ, who is the end of 


the law, having come. now it was neither here 
nor there whether a man were circumcised or 
uncircumcised ; he was neither the better for 
the one nor the worse for the other, nor 
would either the one or the other recommend 
him to God; and therefore as their judaizing 
teachers were very unreasonable in imposing 
circumcision upon them, and obliging them 
to observe the law of Moses, so they must 
needs be very unwise in submitting to them 
herein. But, though he assures them that nei- 
ther circumcision nor uncircumcision would 
avail to their acceptance with God, yet he 
informs them what would do so, and that 
is faith, which worketh by love: such a faith 
in Christ as discovers itself to be true and 
genuine by a sincere love to God and our 
ueighbour. If they had this, it mattered not 
whether they were circumcised or uncircum- 
cised, but without it nothing else would stand 
them in any stead. Note, 1. No external 
privileges nor profession will avail to our ac- 
ceptance with God, without a sincere faith in 
our Lord Jesus. 2. Faith, where it is true, 
is a working grace: it works by love, love to 
God and love to our brethren; and faith, 
thus working by love, is all in all in our 
Christianity. 

IV. To recover them from their back- 
slidings, and engage them to greater stedfast- 
ness for the future, he puts them in mind of 
their good beginnings, and calls upon them 
to consider whence it was that they were so 
much altered from what they had been, v. 7. 

1. He tells them that they did run well ; 
at their first setting out in Christianity they 
had behaved themselves very commendably, 
they had readily embraced the Christian reli- 
gion, and discovered a becoming zeal in the 
ways and work of it; as in their baptism 
they were devoted to God, and had declared 
themselves the disciples of Christ, so their 
behaviour was agreeable to their character 
and profession. Note, (1.) The life of a 
Christian is a race, wherein he must run, 
and hold on, if he would obtain the prize. 
(2.) It is not enough that we run in this race, 
by a profession of Christianity, but we must 
run well, by living up to that profession. 
Thus these Christians had done for awhile, 
but they had been obstructed in their pro- 
gress, and were either turned out of the way 
or at least made to flag and falter in it. 
‘Therefore, 

2. He asks them, and calls upon them to 


‘ask themselves, Who did hinder you? How 


came it to pass that they did not hold on in 
the way wherein they had begun to run so 
well? He very well knew who they were, 
and what it was that hindered them; but he 
would have them to put the question to 
themselves, and seriously consider whether 
they had any good reason to hearken to 
those who gave them this disturbance, and 
whether what they offered was sufficient to 


GALA IANS. Et 


i nS SI IS ae 


justify them in their present 
(1.) Many who set out fair 
run well for awhile—run within the bot 
appointed for the race, and run with zeal 
alacrity too—are yet by some means or o! 
hindered in their progress, or turned out 
the way. (2.) It concerns those who h 
run well, but now begin either to turn ow 
the way or to tire in it, to enquire what it 
that hinders them. Young converts m 
expect that Satan will be laying stumblii 
blocks in their way, and doing all he can 
divert them from the course they are in; b 
whenever they find themselves in danger 
being turned out of it, they would do wel 
consider who it is that hinders them. W 
ever they were that hindered these Ch 
tians, the apostle tells them that by heark 
ing to them they were kept from obeying 
truth, and were thereby in danger of losing 
benefit of what they had done in religi 
The gospel which he had preached to thi 
and which they had embraced and profes 
he assures them was the truth; it was the 
only that the true way of justification 
salvation was fully discovered, and, in 
to their enjoying the advantage of it, it 
necessary that they should obey it, that t 
should firmly adhere to it, and continu 
govern their lives and hopes according tc 
directions of it. If therefore they shc 
suffer themselves to be drawn away 
they must needs be guilty of the gre 
weakness and folly. Note, [1.] The tru 
not only to be believed, but to be obeye 
be received not only in the light of it, bi 
the love and power of it. [2.] Those de 
rightly obey the truth, who do not stedf 
adhere to it. [3.] There is the same 
for our obeying the truth that there wai 
our embracing it: and therefore those 
very unreasonably who, when they hay 
gun to run well in the Christian race, s 
themselves to be hindered, so as not to 
severe in it. yO 
V. He argues for their stedfastness it 
faith and liberty of the gospel from t 
rise of that persuasion whereby they” 
drawn away from it (v. 8): This persua 
says he, cometh not of him that calleth 
The opinion or persuasion of which 
apostle here speaks was no doubt th 
the necessity of their being circumcised, 
keeping the law of Moses, or of their 
the works of the law with faith in 
the business of justification. This 
the judaizing teachers endeavoured to impos 
upon them, and what they had too easil 
fallen into. To convince them of their 
herein, he tells them that this persuz sio 
not come of him that called them, th 
either of God, by whose authority the g 
had been preached to them and they hae 
called into the fellowship of it, or ¢ 
apostle himself, who had been emp) 
the instrument of calling them he 
could not come from God, for it was 


ci 


Fe 


vee 


way of justification and salvation 
n he had established; nor could they 
we received it from Paul himself; for, what- 
er some might pretend, he had all along 
en an opposer and not a preacher of cir- 
-cumcision, and, if in any instance he had 
- submitted to it for the sake of peace, yet he 
“had never pressed the use of it upon Chris- 
tians, much less imposed it upon them as 
“necessary to salvation. Since then this per- 
suasion did not come of him that had called 
them, he leaves them to judge whence it 
must arise, and sufficiently intimates that it 
could be owing to none but Satan and his in- 
‘struments, who by this means were endea- 
‘youring to overthrow their faith end ob- 
struct the progress of the gospel, and there- 
fore that the Galatians had every reason to 
‘reject it, and to continue stedfast in the truth 
hich they had before embraced. Note, 1. 
order to our judging aright of the different 
ersuasions in religion which there are among 
Christians, it concerns us to enquire whether 
hey come of him that calleth us, whether or 
they are founded upon the authority of 
st and his apostles. 2. If, upon enquiry, 
y appear to have no such foundation, how 
ward soever others may be to impose them 
on us, we should by no means submit to 
m, but reject them. 
VI. The danger there was of the spreading 
his infection, and the ill influence it might 
have upon others, are a further argument 
which the apostle urges against their comply- 
with their false teachers in what they 
d impose on them. It is possible that, 
fo extenuate their fault, they might be ready 
to say that there werc but few of those teach- 
“among them who endeavoured to draw 
into this persuasion and practice, or 
t they were only some smaller matters 
wherein they complied with them—that 
ugh they submitted to be circumcised, 
to. observe some few rites of the Jewish 
, yet they had by no means renounced 
Christianity and gone over to Judaism. 
suppose their complying thus far 
as faulty as he could represent it, yet 
haps they might further say that there 
but few among them who had done so, 
herefore he needed not be so much con- 
ed about it. Now, to obviate such pre- 
s as these, and to convince them that 
was more danger in it than they were 
e of, he tells them (v. 9) that a little lea- 
leaveneth the whole lump—that the whole 
) of Christianity may be tainted and cor- 
pted by one such erroneous principle, orthat 
e whole lump of the Christian society may be 
ted by one member of it, and therefore 
they were greatly concerned not toyield 
this single instance, or, if any had done 
endeavour by all proper methods to 
rge out the infection from among them. 
ste, It is dangerous for Christian churches 
urage those amony’ them who enter- 
especially who set themselves to propa- 


foe: <) ONAPY 


ee a fe ee ee ee ee ee eh OE A ee ee ee 


Persuaswes to stedfastness. 


gate, destructive errors. ‘This was the case 
here. ‘The doctrine which the false teachers 
were industrious to spread, and which some 
in these churches had been drawn into, was 
subversive of Christianity itself, as the apostle 
had before shown ; and therefore, though the 
number either of the one or the other of these 
might be but small, yet, considering the fata] 
tendency of it and the corruption of human 
nature, whereby others were too much disposed 
to be infected with it, he would not have 
them on that account to be easy and uncon- 
cerned, but remember that a little leaven 
leaveneth the whole lump Mf these were in- 
dulged the contagion might soon spread 
further and wider; and, if they suffered them- 
selves to be imposed upon in this instance, 
it might soon issue in the utter ruin of the 
truth and liberty of the gospel. 

VII. That he might conciliate the greater 
regard to what he had said, he expresses the 
hopes he had concerning them (v. 10): I have 
confidence in you, says he, through the Lord, 
that youwill be none otherwise minded. Though 
he had many fears and doubts about them 
(which was the occasion of his using so much 
plainness and freedom with them), yet he 
hoped that through the blessing of God upon 
what he had written they might be brought 
to be of the same mind with him, and to own 
and abide by that truth and that liberty of 
the gospel which he had preached to them, 
and was now endeavouring to confirm them 
in. Herein he teaches us that we ought to 
hope the best even of those concerning whom 
we have cause to fear the worst. That they 
might be the less offended at the reproofs he 
had given them for their unstedfastness in 
the faith, he lays the blame of it more upon 
others than themselves; for he adds, But he 
that troubleth you shall bear his judgment, 
whosoever he be. He was sensible that there 
were some that troubled them, and would per- 
vert the gospel of Christ (as ch.i.7), and pos- 
sibly he may point to some one particular 
man who was more busy and forward than 
others, and might be the chief instrument of 
the disorder that was among them; and to 
this he imputes their defection or imcon- 
stancy more than to any thing in themselves 
‘This may give us occasion to observe that, 
in reproving sin and error, we should always 
distinguish between the leaders and the led, 
such as set themselves to draw others there- 
into and such as are drawn aside by them. 
Thus the apostle softens and alleviates the 
fault of these Christians, even while he is 
reproving them, that he might the better 
persuade them to return to, and stand fast 
in, the liberty wherewith Christ had mnade 
them free: but as for him or those that 
troubled them, whoever he or they were, he 
declares they should bear their judgment, he 
did not doubt but God would deal with them 
according to their deserts, and out of his just 
indignation against them, as enemies of Christ 
and his church, he wishes that they zvere even 


ire? i 


so 


Practical. godliness enforced. 


cut off—not cut off from Christ and all hopes 
of salvation by him, but cut off by the cen- 
sures of the church, which ought to witness 
against those teachers who thus corrupted 
the purity of the gospel. Those, whether 
ministers or others, who set themselves to 
overthrow the faith of the gospel, and dis- 
turb the peace of Christians, do thereby for- 
feit the privileges of Christian communion 
and deserve to be cut off from them. 

VIII. To dissuade these Christians from 
hearkening to their judaizing teachers, and 
to recover them from the ill impressions they 
had made upon them, he represents them as 
men who had used very base and disingenuous 
methods to compass their designs; for they 
had misrepresented him, that they might 
the more easily gain their ends upon them. 
That which they were endeavouring was to 
bring them to submit to circumcision, and 
to mix Judaism with their Christianity ; and, 
the better to accomplish this design, they had 
given out among them that Paul himself was 
a preacher of circumcision: for when he says 
w. 11), And I brethren, if I yet preach cir- 
eumeision, it plainly appears that they had 
reported him to have done so, and that they 
had made use of this as an argument to pre- 
vail with the Galatians to submit to it. Itis 
probable that they grounded this report upon 
his having circumcised Timothy, Acts xvi. 3. 
But, though for good reasons he had yielded 
to circumcision in that instance, yet that he 
wasa preacher of it, and especially in that sense 
wherein they imposed it, he utterly denies. 
To prove the injustice of that charge upon 
him, he offers such arguments as, if they 
would allow themselves to consider, could 
not fail to convince them of it. 1. If he 
would have preached circumcision, he might 
have avoided persecution. If I yet preach 
circumcision, says he, why do I yet suffer 
persecution? It was evident, and they 
could not but be sensible of it, that he was 
hated and persecuted by the Jews; but what 
account could be given of this their behaviour 
towards him, if he had so far symbolized 
with them as to preach up circumcision, 
and the observance of the law of Moses, as 
necessary to salvation? This was the great 
point they were contending for; and, if he 
had fallen in with them herein, instead of 
being exposed to their rage he might have 
been received into their favour. When there- 
fore he was suffering persecution from them, 
this.was a plain evidence that he had not com- 
plied with them; yea, that he was so far from 
preaching the doctrine he was charged with, 
that, ratherthan do so, he was willing toexpose 
himself to the greatest. hazards, 2. If he had 
yielded to the Jews herein, then would the 
offence of the cross have ceased. They would 
not have taken so much offence against the 
doctrine of Christianity asthey did, nor would 
he and others have been exposed to. so much 
suffering on the account of it as they were. 
He informs us (1 Cor. i. 23) that the preach- 


GALATIANS. 


CT ee ee 


ey 
ing of the cross of Chnst ( 
justification and salvation onl 
Christ crucified) was to the Jews ¢ 
block. "That which they were most c 
at in Christianity was, that thereby 
cision, and the whole frame of the legal | 
ministration, were set aside, as no longe 
force. This raised their greatest oute 
against it, and stirred them up to oppose a 
persecute the professors of it. Now if P 
and others could have given into this opini 
that’ circumcision was still to be retain 
and the observance of the law of Me 
joined with faith in Christ as necessary 
salvation, then their offenee against it wo 
have been in a great measure removed, : 
they might have avoided the sufferings 
underwent for the sake of it. But thoy 
others, and particularly those who were 
forward to asperse him as a preacher of 
doctrine, could easily come into it, yet 
could not he. He rather chose to hazard 
ease and credit, yea his very life itself, t 
thus to corrupt the truth and give up/ 
liberty of the gospel. Hence it was that 
Jews continued to be so much offen 
against Christianity, and against him as 
preacher of it. Thus the apostle clears h 
self from the unjust reproach which 
enemies had cast upon him, and at the s 
time shows how little regard was due to th 
men who could treat him in such an injuri 
manner, and how much reason he had 
wish that they were even cut off. 


13 For, brethren, ye have be 
called unto hberty; only use 
liberty for an occasion to the fle 
but by love serve one another. 
For all the law is fulfilled in « 
word, even in this; Thou shalt le 
thy neighbour as thyself. 15 Bu 
ye bite and devour one another, 
heed that ye be not consumed one 
another. 16 This I say then, W 
in the Spirit, and ye shall not fu 
the lust of the flesh. 17 For 1 
flesh lusteth against the Spirit, ¢ 
the Spirit Bal the flesh: and th 
are contrary theonetothe other: so tl 
ye cannot do the things that yey 
18 But if ye be led of the Spirit, 
are not under the law. 19 Now 
works of the flesh are manifest, wh 
are these; Adultery, fornicatic 
uncleanness, lasciviousness, 20 It 
latry, witchcraft, hatred, varia 
emulations, wrath, strife, sed 
heresies, 21 Envyings, murde 
drunkenness, revellings,and such li 
of the which J tell you before,as I have 
also told you in time past, that 


Pd 


=~ 


id 


om 


of the Sp 


2 ‘ 


joy, peace, 
goodness, 


against such there is no law. 
And they taat are Christ’s have cru- 
eified the flesh with the affections 
and lusts. 25 If we live in the 
Spirit, let us also walk in the Spirit. 
26 Let us not be desirous of vain 
glory, provoking one another, envying 
one another. 

‘In the latter part of this chapter the apos- 
‘tle comes to exhort these Christians to serious 
‘practical godliness, as the best antidote 
tee the oi of the false aa Two 

especially he presses upon them :-— 

I. That they stivhild not itive with one 
‘another, but love oneanother. He tells them 
‘@. 13) that they had been called unto liberty, 
id he would have them to stand fast in the 
y wherewith Christ had made them 
but yet he would have them be very 
that they did not use this liberty as an 
ston to the flesk—that they did not thence 
= occasion to indulge themselves in any 
it affections and practices, and par- 
larly such as might create distance and 
fection, and be the ground of quarrels 
contentions among them: but, on the 
trary, he would have them by love to serve 
another, to maintain that mutual love and 
ection which, notwithstanding any minor 
erences there might be among them, 
dispose them to all those offices of 
ect and kindness to each other which the 
stian religion obliged them to. Note, 
The liberty we enjoy as Christians is not 
Ticentious liberty: though Christ has re- 
med us from the curse of the law, yet he 
ot freed us from the obligation of it; 
gospel is a doctrine according to godliness 
. vi. 3), and is so far from giving the 
st countenance to sin that it lays us under 
© strongest obligations to avoid and subdue 
_ 2. Though we ought to stand fast in our 
Christian liberty, yet we should not insist 
Ipon it to the breach of Christian charity; 
should not use it as an occasion of strife 
md contention with our fellow Christians, 
iho may be differently minded from us, but 
fould always maintam such a temper to- 


To this the apostle 


re are tivo considerations which he sets 
ore them for this purpose :—(1.) That ail 
law is fulfilled in one word, even in this, 
u shalt love thy neighbour as thyself, v. 14. 
is the sum of the whole law; as love to 
comprises the duties of the first table, so 
ve to our neighbour those of the second. 
ie apostle takes notice of the latter here, 

a 


ll not inherit 


es ee oe 
; Practical odliness enforced. 
beeause he is speaking of their behaviour 
towards one another; and, when he makes 
use of this as an argument to persuade them 
to mutual love, he intimates both that this 
would bea good evidence of theirsincerity m 
religion and also the most likely means of 
rooting out those dissensions and. divisions 
that were among them. It will appear that 
we are the disciples of Christ indeed when 
we have love one to another (John mill. 35) 
and, where this temper is kept up, if it de 
not wholly extinguish those unhappy dis- 
cords that are among Christians, yet at least 
it will so far accommodate them that the 
fatal consequences of them will be prevented. 
(2.) The sad and dangerous. tendency of a 
contrary behaviour (v. 15): But, says he, if 
instead of serving one another in love, and 
therem fulfilling the law of God, you bite and 
devour one another, iake heed that you be not 
consumed one of another. If, instead of actmg 
like men and Christians, they would behave 
themselves more like brute beasts, in tearing 
and rending one another, they could expect 
nothing as the consequence of it, but that 
they would be consumed one of another; and 
therefore they had the greatest reason not ta 
indulge themselves in such quarrels and 
animosities. Note, Mutual strifes among 
brethren, if persisted in, are likely to prove a 
common ruin ; those that devour one another 
are in a fair way to be consumed one of an- 
other. Christian churches cannot be ruined 
but by their own hands; but if Christians, 
who should be helps to one another and a 
joy one to another, be as brute beasts, biting 
and devourmg each other, what can be ex- 
pected but that the God of love should deny 
his grace to them, and the Spirit of love 
should depart from them, and that the evil 
spirit, who seeks the destruction of them all, 
should prevail ? 

If. That they should all strive against sin ; 
and happy would it be for the church if 
Christians would let all their quarrels be 
swallowed up of this, even a quarrel against 
sin—if, instead of biting and devouring one 
another on account of their different opi- 
nions, they would all set themselves against 
sin in themselves and the places where they 
live. This is what we are chiefly concerned 
to fight against, and that which above every 
thing else we should make it our business to 
oppose and suppress. To excite Christians 
hereunto, and to assist them herein, the 
oat ett 

1. t there is m every one a struggle 
between the flesh and dite-spirit (©. 17): The 


yours to persuade these Christians, and | flesh (the corrupt and carnal part of us) dusts 


(strives and struggles with strength and 
vigour) against the spirit: it opposes all the 
motions of the Spirit, and resists every thing 
that is spiritual. On the other hand, the 
spirit (the renewed part of us) strives against 
the flesh, and opposes the will and desire of 
it: and hence it comes to pass that we cannot 
do the things that we would. As the princi- 


Works of the flesh and of the Spirit. GALATIANS —__ 
ple of grace in us will not suffer us to do all| 18), If you be ied - 


the evil which our corrupt nature would 
prompt us to, so neither can we do all the 
gocd that we would, by reason of the oppo- 
sitions we meet with from that corrupt and 
carnal principle. Even as in a natural man 
there is something of this struggle (the con- 
victions of his conscience and the corruption 


. of his own heart strive with one another ; 


his convictions would suppress his corrup- 
tions, and his corruptions silence his convic- 
tions), so in a renewed man, where there is 
something of a good principle, there is a 
struggle between the old nature and the new 
nature, the remainders of sin and the be- 
ginnings of grace; and this Christians must 
expect will be their exercise as long as they 
cont.nue in this world. 

2. That it is our duty and interest in this 
struggle to side with the better part, to side 
with our convictions against our corruptions 
and with our graces against our lusts. This 
the apostle represents as our duty, and directs 
us to the most effectual means of success in 
it. If it should be asked, What course must 
we take that the better interest may get the 
better? he gives us this one general rule, 
which, if duly observed, would be the most 
sovereign remedy against the prevalence 


of corruption; and that is to walk in the 


Spiicit (v. 16): This I say, then, Walkin the 
Spirit; cand you shall not fulfil the lust of the 
flesh. By “the Spirit here may be meant 
either the Hvaly Spirit himself, who conde- 
scends to dwell\in the hearts of those whom 
he has renewed ated sanctified, to guide and 
assist them in the way of their duty, or that 
gracious principle which he implants in the 
souls of his people and which lusts against 
the flesh, as that corrupt ,vrinciple which 
still remains in them does against it. Ac- 
cordingly the duty here recommeinded to us 
is that we set ourselves to act wnder the 
guidance and influence of the blessec] Spirit, 
and agreeably to the motions and tendency of 
the new nature in us; and, if this be our’ care 
in the ordinary course and tenour of our 
lives, we may depend upon it that, though we 
may not be freed from the stirrings and op- 
positions of our corrupt nature, we shall be 
kept from fulfilling it in the lusts thereof; so 
that though it remain in us, yet it shall not 
obtain a dominion over us. Note, The best 
antidote against the poison of sin is to walk 
in the Spirit, to be much in conversing with 
spiritual things, to mind the things of the 
soul, which is the spiritual part of man, more 
than those of the body, which is his carnal 
part, to commit ourselves to the guidance of 
the word, wherein the Holy Spirit makes 
known the will of God concerning us, and in 
the way of our duty to act in a dependence 
on his aids and influences. And, as this 
would be the best means of preserving them 
from fulfilling the lusts of. the flesh, so it 


would be a good evidence that they were} presence, unless they be Grst washed and 
Chnistians indeed; for, says the apostle (v. | sanctified, and justified in the name of our 


ad 
b 


under the law. As if hel 
expect a struggle between f 
long as you are in the worl 
will be lusting against the spirit 
the spirit against the flesh; but 
prevailing bent and tenour of your live 
be led by the Spirit,—if you act und 
guidance and governmént of the Holy Sp 
and of that spiritual nature and dispositic 
he has wrought in you,—if you make # 
word of God your rule and the grace of Go 
your principle,—it will hence appear that yé 
are not under the law, not under the cor 
demning, though you are still under the com 
manding, power of it; for there is now no cor 
demnation to those that are in Christ Jesus, wi 
walk not after the flesh, but after the Spirit 
and as many as are led by the Spirit of Gc 
they are the sons of God,” Rom. viii. 1—1: 
3. The apostle specifies the works of # 
flesh, which must be watched against a1 
mortified, and the fruits of the Spirit, whi 
must be cherished and bepumtaroull (w. 1 
&c.); and by specifying particulars he furth 
illustrates what he is ee upon. (1.) 
begins with the works of the flesh, which, 
they are many, so they are manifest. It 
past dispute that the things he here spea 
of are the works of the flesh, or the prodi 
of corrupt and depraved nature; most 
them are condemned by the light of nat 
itself, and all of them by the light of seriptu 
The particulars he specifies are of v 
sorts ; some are sins against the seventh 
mandment, such as adultery, fornication, 1 
cleanness, lasciviousness, by which are mea 
not only the gross acts of these sins, but 
such thoughts, and words, and actions, ash 
a tendency towards the great trans, if 
Some are sins against the first an 
commandments, as idolatry and witchera 
Others are sins against our neighbour, < 
contrary to the royal law of brotherly lo 
such as hatred, variance, emulations, wra 
strife, which too often occasion seditions, he 
sies, envyings, and sometimes break out in 
murders, not only of the names and rey 
tation, but even of the very lives, of 
fellow-creatures. Others are sins again: 
Selves, such as drunkenness and reve 
ane] he concludes the catalogue with an 
cetera, and gives fair warning to all to ta 
care ol them, as they hope-to see the face: 
God with comfort. Of these and such fi 
says he, I tell you before, as I have also t 
you in times past, that those who do s 
things, how much soever they may flatt 
themselves with yain hopes, shall not 
the kingdom of God. These are sin 
will undoubtedly shut men out of heay 
The world of spirits can never be comfortal 
to those who plunge themselves in the fil 
of the fiesh; nor will the righteous and ho 
God ever admit such into his favour and 


£ 


3 


4 


n is called the work of the jlesh, because the 
, or corrupt nature, is the principle that 
oves and excites men to it, so grace is said 
) be the fruit of the Spirit, because it wholly 
roceeds from the Spirit, as the fruit does 
rom the root: and whereas before the apostle 
ad chiefly specified those works of the flesh 
‘hich were not only hurtful to men them- 
elves but tended to make them so to one 
nother, so here he chiefly takes notice of 
hose fruits of the Spirit which had a ten- 
ency to make Christians agreeable one to 
nother, as well as easy to themselves ; and 
his was very suitable to the caution or ex- 
ortation he had before given (v. 13), that 
ysnould not use their liberty as an occasion 
he flesh, but by love serve one another. He 
ticularly recommends to us, love, to God 
cially, and to one another for his sake,— 
, by which may be understood cheerful- 
im conversation with our friends, or 
er a constant delight in God,—peace, with 
ind conscience, or a peaceableness of 
erand behaviour towards others,—/ong- 
ring, patience to defer anger,’and a con- 
dness to bear injuries,—gentleness, such 
etness of temper, and especially towards 
nferiors, as disposes us to be affable and 
teous, and easy to be entreated when 
ave wronged us,—goodness (kindness, 
ficence), which shows itself in a readiness 
0 good to all as we have opportunity,— 
fidelity, justice, and honesty, in what 
profess and promise to others,—meekness, 
with to govern our passions and re- 
ments, so as not to be easily provoked, 
when we are so, to be soon pacified,— 
yperance, in meat and drink, and other 
yments of life, so as not to be excessive 
immoderate in the use of them. Con- 
ing these things, or those in whom these 
s of the Spirit are found, the apostle 
There is no law against them, to con- 
lemnand punish them. Yea, hence it appears 
hey-are not under the law, but under 
for these fruits of the Spirit, in whom- 
they are found, plainly show that such 
by the Spirit, and consequently that 
re not under the law, as v.18. And as, 
ifying these works of the flesh and 
of the Spirit, the apostle directs us both 
we are to avoid and oppose and what 
= to cherish and cultivate, so (v. 24) he 
rms us that this is the sincere care and 
vour of all real Christians: And those 
are Christ’s, says he (those who are 
jans indeed, not only in show and pro- 
but in sincerity and truth), have cru- 
e flesh with the affections and lusts. 
their baptism they were obliged here- 
for, being baptized into Christ, they 


, 
7. 


Rae ee eae Nees 


Foy, Cee 
The fruits of the Spirit. 


| they are now sincerely employing themselves 


herein, and, in conformity to their Lord and 
head, are endeavouring to die unto sin, as he 
had died for it. ‘They have not yet obtained 
a complete victory over it; they have still 
flesh as, well as Spirit in them, and that has 
its affections and lusts, which continue to give 
them no little disturbance, but as it does not 
now reign in their mortal bodies, so as thut 
they obey it in the lusts thereof (Rom. vi. 12), 
so they are seeking the utter ruin and, de- 
struction of it, and to put it to the same 
shameful and ignominious, though lingering 
death, which our Lord Jesus underwent for 
our sakes. Note, If we would approve our- 
selves to be Christ’s, such as are united to 
him and interested in him, we must make it 
our constant care and business to crucify the 
flesh with its corrupt affections and lusts 
Christ will never own those as his who yield 
themselves the servants of sin. But though 
the apostle here only mentions the crucifying 
of the flesh with the affections and lusts, as the 
care and character of real Christians, yet, no 
doubt, it is also implied that, on the other 
hand, we should show forth those fruits of 
the Spirit which he had just before been spe- 
cifying ; this is no less our duty than that, 
nor is it less necessary to evidence our sin- 
cerity in religion. It is not enough that we 
cease to do evil, but we must iearn to do well. 
Our Christianity obliges us not only to die 
unto sin, but to live unto righteousness ; not 
only to oppose the works of the flesh, but to 
bring forth the fruits of the Spirit too. If 
therefore we would make it appear that we do 
indeed belong to Christ, this must be our 
sincere care and endeavour as well as the 
other; and that it was the design of the 
‘apostle to represent both the one and the 
| other of these as our duty, and as necessary 


to support our character as Christians, may 
| be gathered from what follows (v. 25), where 
lhe adds, If we live in the Spirit, let us qlso 
walk in the Spirit ; that is, ‘‘ If we profess 
to have received the Spirit of Christ, or that 
we are renewed in the spirit of our minds, 
and endued with a principle of spiritual life, 
let us make it appear by the proper fruits of 
the Spirit in our lives.” He had before told 
us that the Spirit of Christ is a privilege 
bestowed on all the children of God, ch.iv.6. 
“Now,” says he, “if we profess to be of 
this number, and as such to have obtained 
this privilege, let us show it by a temper and 
behaviour agreeable hereunto; let us evidence 
our good principles by good practices.” Our 
conversation will always be answerable to the 
principle which we are under the guidance 
and government of: as those that are after 
the flesh do mind the things of the flesh, so 
those that are after the Spirit do mind the 
things of the Spirit, Rom. viii. 5. If there- 
fore we would have it appear that we are 
Christ’s, and that we are partakers of his 
Spirit, it must be by our walking not ufter the 


baptized into his death, Rom. vi. 3), so | flesh, but after the spirit. We must set our. 


‘ 
2° 


ie. had Ve Ae Ree AS oy: ( 


“ . pone es 
GALATIANS. 


Tenderness i reproving. 
selyes in good earnest both to mortify the 
deeds of the body, and to walk in newness 
of life 

4, The apostle concludes this chapter with 
a caution against pride and envy, v. 26. He 
had before been exhorting these Christians 
by love to serve one another (v. 13), and had 
put them in mind of what would be the con- 
sequence if, instead of that, they did bite and 
devour one another,v.15. Now, asameans of 
engaging them to the one and preserving them 
from the other of these, he here cautions them 
against being desirous of vain-gloty, or giving 
way to an undue affectation of the esteem and 
applause of men, because this, if it were in- 
dulged, would certainly lead them to provoke 
one another and to envy one another. As 
far as this temper’ prevails among Christians, 
they will be ready to slight and despise those 
whom they look upon as inferior to them, 
and to be put out of humour if they are denied 
that respect which they think is their due 
from them, and they will also be apt to envy 
those by whom their reputation is in any 
danger of being lessened : and thus a founda- 
tion is laid for those quarrels and contentions 
which, as they are inconsistent with that love 
which Christians ought to maintain’ towards 
each other, so they are greatly prejudicial to 
the honour and interest of religion itself. 
This therefore the apostle would have us by 
all means to watch against. Note, (1.) The 
glory which comes from men is vain-glory, 
which, instead of being desirous of, we should 
be dead to. (2.) An undue regard to the 
approbation and applause of men is one great 
ground of the unhappy strifes and contentions 
that exist among Christians. 

CHAP VI. 


This chapter chiefly consists of two parts. In the former the 
apostle gives us several plain and practical directions, which more 
especially tend to instruct Christians in their duty to one another, 
and to promote the communion of saints in love, ver, 1—10. In 
the latter he revives the main design of the epistle, which was to 
fortify the Galatians against the arts of their judaizing teachers, 
and confirm them in the truth and liberty of the gospel, for 
which purpose he, 1. Gives them the true character of these 
teachers, and shows them from what motives, and with what 
views, they acted, ver. 11—14. And, II. On the other hard he 
acquaints them with his own temper and behaviour, From both 
these they might easily see how little reason they had to slight 
him, and to fall in with them. And then he concludes the 
epistle with a solemn benediction. 


RETHREN, if a man be over- 

taken in a fault, ye which are 
spiritual, restore such a one in the 
spirit of meekness; considering thy- 
self, lest thou also be tempted. 2 
Bear ye one another’s burdens, and 
so fulfil the law of Christ. 3 For if 
a man think himself to be something, 
when he is nothing, he deceiveth 
himself. 4 But let every man prove 
his own work, and then shall he have 
rejoicing in himself alone, and not in 
another. 5 For every man shall bear 
his own burden. 6 Let him that is 
taught in the word communicate unto 


to the Spirit shall of the § 


4 
¥, 


him that teache 
7 Benotdeceivec 
for whatsoever a man 
shall he also reap. 8 F 
soweth to his flesh shall of 
reap corruption ; but he that s 


life everlasting. 9 Amd let v 
be weary in well doing: for in ‘ 
season we shall reap, if we faint 1 
10 As we have therefore opportt 
let us do good unto all men, especi 
unto them who are of the househ 
of faith. ‘a 
The apostle having, in the foreg 
chapter, exhorted Christians by love to s 
one another (v. 13), and also cautioned 
(v. 26) against a temper which, if indu 
would hinder us from showing the m 
love and serviceableness which he had re 
mended, in the beginning of this chapt 
proceeds to give some further di 
which, if duly observed, would both 
the one and prevent the other of 
render our behaviour both more ag 
our Christian profession and more usefi 
comfortable td one another: partict 
I. We are here taught to deal ten 
with those who are overtaken in a 
He puts a common -case: If a man be 
tuken in a fault, that is, be brought tO § 
the surprise of temptation. It is one! 
to overtake a fault by contrivance am 
liberation, and a full resolution in sin, 
another thing to be overtaken in a | 
The latter is the case here supposed, 
herein the apostle shows that great tende 
should be used. | Those who are sp 
whom is meant, not only the mimisters 
none but they were to be called spi 
sons), but other Christians too, 
those of the higher form in Christie 
these must restore such a one with the 
of meekness. Here observe, 1. The di 
are directed to—to restore such ; 
labour, by faithful reproofs, and pe 
seasonable councils, to bring the 
pentance. The original word, 
signifies to set in joint, as a disloca 
accordingly we should endeavour te 
in joint again, to bring them to t 
by cenvincing them of their sin 
persuading them to return to their dui 
forting them in a sense of pardoni 
thereupon, and, having thus reco 
confirming our love to them. 2. Them 
wherein this is to be done: Wath th 
of meekness; not in wrath and pas 
those who triumph in a brother's fa 
with meekness, as those who rather m 
for them. Many needful reproofs lose 
efficacy by being given in wrath; but’ 
they are managed with calmness and te 
ness, and appear to proceed from 81 


for the 


why this should be done with meek- 
Considering thyself, lest thou also be 
fed. We ought to deal very tenderly 
ith those who are overtaken in sin, because 
one of us know but it may some time or 
ather be our own case. We also may be 
empted, yea, and overcome by the tempta- 
jon; and therefore, if we rightly consider 
yurselves, this will dispose us to do by others 
is we desire to be done by in such a case. 
II. We are here directed to bear one an- 
ther’s burdens, v. 2. This may be considered 


ither as referring to what goes before, and | fall. 


0 may teach us to exercise forbearance and 
ompassion towards one another, in the case 
‘those weaknesses, and follies, and in- 
ties, which too often attend us—that, 
sh we should not wholly connive at them, 
e should not be severe against one an- 
r on account of them; or as a more 
precept, and so it directs us to sym- 
with one another under the various 
als and troubles that we may meet with, 
to be ready to afford each other the com- 
d counsel, the help and assistance, 
our circumstances may require. To 
us hereunto, the apostle adds, by way 
Otive, that so we shall fudjil the law of 
ist. Thisis toact agreeably tothe lawof his 
tept, which is the law of love, and obliges 
a mutual forbearance and forgiveness, 
y with and compassion towards 
ther ; and it would also be agreeable to 
tern and example, which have the force 
aw tous. He bears with us under our 
es and follies, he is su with a 
teling of our infirmities ; and therefore 
good reason = we should maintain 
temper towards one another. Note, 
h as Christians we are freed from the 
‘Moses, yet we are under the law of 
and therefore, instead of laying un- 
ssary burdens upon others (as those who 

the observance of Moses’s law did), it 


by bearing one another’s burdens. 
apostle being aware how great a hin- 
se pride would be to the mutual conde- 
n and sympathy which he had been 
ymmending, and that a conceit of ourselves 
d dispose us to censure and contemn our 
n, instead of bearing with their in- 
jes and endeavouring to restore them 
| overtaken with a fault, he therefore 
takes care to caution us against this; 
poses it as a very possible thing (and 
d be well if it were not too common) 
to think himself to be something— 
rtain a fond opinion of his own suffi- 
, to look upon himself as wiser and 
an other men, and as fit to dictate 
eribe to them—when in truth he is 
has nothing of substance or solidity 


ar meet e welfare of those | fidence and superiority which he assumes 
n they are given, they are likely to | Todissuadeus from giving way to this temper 
a due impression. 3. A very good | he tells us that such a one does but deceive 


himself ; while he imposes upon others, by 
pretending to what he has not, he puts the 
greatest cheat upon himself, and sooner or 
later will find the sad effects of it. This will 
never gain him that esteem, either with God 
or good men, which he is ready to expect ; he 
is neither the freer from mistakes nor will he 
be the more secure against temptations for 
the good opinion he has of his own sufficiency, 
but rather the more liable to fall into them, 
and to be overcome by them; for he that 
thinks he stands has need to take heed lest he 
Instead therefore of indulging such a 
vain-glorious humour, which is both destruc- 
tive of the love and kindness we owe to our 
fellow-christians and also injurious to our-. 
selves, it would much better become us to 
accept the apostle’s exhortation (Phil. ii. 3), 
Do nothing through strife nor vain-glory ; but 
in lowliness of mind let each esteem others betier 
than himself. Note, Self-conceit is but self- 
deceit : as it is inconsistent with that charity 
we owe to others (for charity vaunteth not 
itself, is not puffed up, 1 Cor. xiii. 4), so it is 
a cheat upon ourselves; and there is nota 


| more dangerous cheat in the world than self- 


deceit. _Asameans of preventing this evil, 

III. We are advised every one to prove 
his own work, v.4. By our own work is 
chiefly meant our own actions or behaviour. 
These the apostle directs us to prove, that is, 
seriously and impartially to examine them by 
the rule of God’s word, to see whether or no 
they are agreeable to it, and therefore such 
as God and conscience do approve. This 
he represents as the duty of every man; 
instead of being forward to judge and censure 
others, it would much more become us to 
search and try our own ways; our business 
lies more at home than abroad, with ourselves 
than with other men, for what have we to do 
to judge another-man’s servant ? From the 
connection of this exhortation with what goes 
before it appears that if Christians did duly 
employ themselves in this work they might 
easily discover those defects and failings in 
themselves which would soon convince them 
how little reason they have either to be con- 
ceited of themselves or severe in their cen- 
sures of others; and so it gives us occasion 
to observe that the best way to keep us from 
being proud of ourselves is to prove our own- 
selves : the better we are acquainted with our 
own hearts and ways, the less liable shall we 
be to despise and the more disposed to com- 
passionate and help others under their in- 
firmities and afflictions. That we may be 
persuaded to this necessary and _ profitable 
duty of proving our own work, the apostle 
urges two considerations very proper for this 
purpose :— 

1. This is the way to have rejoicing in our- 
Selves alone. If we set ourselves in good 


m, or that can be a ground of the con-| earnest to prove our own work, and, upon the 


Caer: 4A ne) 


SN ee ee 
= : ; 
ees : 


~~ 


weted> Ben 


‘he eI 


‘ 


Spiricual mindedness and beneficence. 


trial, can approve aaa to God, as to our 
sincerity and eutge tness towards him, then 
may we expect to have comfort and peace in 
our own souls, having the testimony of our 
own consciences for us (as 2 Cor. i. 12), and 
this, he intimates, would be a much better 
ground of joy and satisfaction than to be able 
to rejoice in another, either in the good 
opinion which others may have of us or in 
having gained over others to our opinion, 
which the false teachers were wont to glory 
in (as we see v. 13), or by comparing ourselves 
with others, as, it should seem, some did, 
who were ready to think well of themselves, 
because they were not so bad as some others. 
Too many are apt to value themselves upon 
such accounts as these; but the joy that re- 
sults thence is nothing to that which arises 
from an impartial trial of ourselves by the 
rule of God’s word, and our being able there- 
upon to approve ourselves tohim. Note, (1.) 
Though we have nothing in ourselves to 
boast of, yet we may have the matter of re- 
joicing in ourselves: our works can merit 
nothing at the hand of God; but, if our con- 
sciences can witness for us that they are 
such as he for Christ’s sake approves and 
accepts, we may upon good ground rejoice 
therein. (2.) The true way to have rejoicing 
in ourselves is to be much in proving our own 
works, in examining ourselves by the un- 
erring rule of God’s word, and not by the 
false measures of what others are, or may 
think of us. (3.) It is much more desirable 
to have matter of glorying in ourselves than 
in another. If we have the testimony of 
our consciences that we are accepted of God, 
we need not much concern ourselves about 
what others think or say of us; and without 
this the good opinion of others will stand us 
in little stead. 

2. The other argument which the apostle 
uses to press upon us this duty of proving 
our own work is that every man shall bear his 
own burden (v. 5), the meaning of which is 
that at the great day every one shall be 
reckoned with according as his behaviour 
here has been. He supposes that there is a day 
coming when we must all give an account of 
ourselves to God; and he declares that then 
the judgment will proceed, and the sentence 
pass, not according to the sentiments of the 
world concerning us, or any ungrounded 
opinion we may “have had of ourselves, or 
upon our having been better or worse than 
others, but according as our state and beha- 
viour have really been in the sight of God. 
And, if there be such an awful time to be 
expected, when he will render to every one ac- 
cording to his'works, surely there is the great- 
est reason why we should prove our own 
works now: if we must certainly be called 
to an account hereafter, surely we ought to 
be often calling ourselves to an account here, 
to see whether or no weare such as God will 
own and approve then: and, as this is our 
duty. so if it were more our practice we should 


GALATIANS. 


entertain more becom 
ourselves and our fello 
stead of bearing hard upon one 
account of any mistakes or 

be guilty of, we should be more ready tof 
that law of Carist by which we must he juc 
in bearing one another’s burdens. 

IV. Christians are here exhorted to bef 
and liberal in maintaining their minis 
(v. 6): Let him that is taught in theword ec 
municate to him that teacheth, in all geo 
things. Here we may observe, 1. The 5 
tle speaks of it asa thing known and ackn 
ledged, that, as there are some to be taug 
so there are others who are appointed to te 
them. The office of the ministry is a di : 
institution, which does not lie open in ¢ 
mon to all, but is confined to those only whi 
God has qualified for it and called to it: ey 
reason itself directs us to put a difference 
tween the teachers and the taught (for, if 
were teachers, there would be none to 
taught), and the scriptures sufficiently dec! 
that it isthe will of God we should de 
2. Itis the word of God wherein minis st 
are to teach and instruct others; that y 
they are to preach is the word, 2 Tim. i 
That which they are to declare is the cou 
of God, Acts xx. 27. They are not lords 
our faith, but helpers of our joy, 2 Cor. i 
It is the word of God which is the only 1 
of faith and life; this they are concernet 
study, and to open, and improve, for the 
fication of others, but they are no furth 
be regarded than as they speak accordin 
this rule. 3. It is the duty of those who 
taught in the word to support those whe 
appointed to teach them; for they are ta ¢ 
municate to them in all good things, free) 
cheerfully to contribute, of the good th 
with which God has blessed them, whi 
needful for their comfortable subsiste 
Ministers are to give attendance to readi 
exhortation, to doctrine (1 Tim. iv. 13); | 
are not to entangle themselves with the aj 
of this life (2 Tim. ii. 4), and therefore - 
but fit and equitable that, while they are s 
to others spiritual things, they should reap 
carnal things. And this is the appoint 
of God himself; for as, under the law, : 
who ministered about holy things lived o 
things of the temple, so hath the Lord ordc 
that those who preach the gospel should J 
the gospel, 1 Cor. ix. 11, 13, 14. 

V. Here is a caution to take heed of m 
ing God, or of deceiving ourselves, by 
gining that he can be imposed- upon by I 
pretensions or professions (v. 7): Ben 
ceived, God is not mocked. 'This may bi 
sidered as referring to the foregoing e 
tion, and so the design of it is to 
those of their sin and folly who ended 
by any plausible pretences to excuse | 
selves from doing their duty in support 
their ministers: or it may be taken in a mq 
general view, as respecting the whole busin 
of religion, and so as designed to 


entertaining any vain hopes of en- 
ing its rewards while they live in the 
lect of its duties. The apostle here sup- 


| from the work of religion, and especially the 
| more self-denying and chargeable parts of it, 
though at the same time they may make a 
| show and professionof it; butheassures them 
that this their way is their folly, for, though 
hereby they may possibly impose upon others, 
yet they do but deceive themselves if they 
think to impose upon God, who is perfectly 
acouainted with their hearts as well as actions, 
and, as he cannot be deceived, so he will not 
he mocked; and therefore, to prevent this, he 
_ directs us to lay down as a rule to ourselves, 
That whatsoever a man soweth that shall he 


- ourselves now, so will our account be in the 
| great day. Our present time is seed-time: 
jn the other world there will be a great har- 


_ harvest according as he sows in the seedness, 
he further informs us (v. 8) that, as there 
' are two sorts of seedness, sowing to the flesh 
and sowing to the Spirit, so accordingly will 
| the reckoning be hereafter: If we sow to the 

flesh, we shall of the flesh reap corruption. If 
_ we sow the wind, we shall reap the whirlwind. 
ose who live a carnal sensual life, who, 
instead of employing themselves to the honour 
_of God and the good of others, spend all their 
_ thoughts, and care, and time, about the flesh, 
must expect no other fruit of such a course 
| than corruption—a mean and short-lived sa- 
| tisfaction at present, and ruin and misery at 
he end of it. But, on the other hand, those 
_ who sow to the Spirit, who under the guidance 
and influence of the Spirit do live a holy and 


_ of usefulness and serviceableness to cthers, 
may depend upon it that of the Spirit they 


but deceive themselves. 
gion is the greatest folly as well as wicked- 
Hess, since the God we have to do with can 
_ easiiy see through all our disguises, and will 
certainly deal with us hereafter, not accord- 
uz to our professions, but our practices. 
Vi. Here is a further caution given us, 
io Se weary in well doing, v.9. As we 
ould not excuse ourselves from any part 
our duty, so neither should we grow weary 
’ «iii. There is in all of us too great a prone- 
4258 te this; we are very apt to flag and tire 
iu duiy, yea to fall off from it, particularly 


ery good reason for it, because in due sea- 
s0.. Je siull reap, if we faint not, where he 


aesures us that there is a recompence of re- 


es that many are apt to excuse themselves 


_also reap; or that according as we behave | 


_ Spiritual life, a life of devotedness to God and! 


” shali reap life everlasting—they shall have 
‘the truest comfort in their present course, and 
an eternal life and happiness at the end of it.’ especial manner he is good to his own ser- 
Note, ‘fhose who go about to mock God do|vants; and we must in doing good be 
Hypocrisy in reli-| followers of God as dear children. 


~~, 


ward in reserve for all who sincerely employ 
themselves in well doing; that this rewari! 
will certainly be bestowed on us in the proper 
season—if not in this world, yet undoubtedly 
in the next; but then that it is upon suppo- — 
sition that we faint not in the way of our duty; 
if we grow weary of it, and withdraw from it, 
we shall not only miss of this reward, but 
lose the comfort and advantage of what we 
have already done; but, if we hold on and 
hold out in well-doing, though our reward 
may be delayed, yet it will surely come, and 
will be so great as to make us an abundant 
recompence for all our pains and constancy. 
Note, Perseverance in well-doing is our wis- 
dom and interest, as well as our duty, for to 
this only is the reward promised 

VII. Here is an exhortation to all Christians 
to do good in their places (v. 10): As we 
have therefore an opportunity, &c. It is not 
enough that we be good ourselves, but we 


yest; and, as the husbandman reaps in the| must do good to others, if we would approve 


ourselves to be Christians indeed. The duty 


so we shall reap then as we sow now. And|here recommended to us is the same that is 


spoken of in the foregoing verses; and, as 
there the apostle exhorts us to sincerity artd 
perseverance in it, so here he directs us both 
as to the objects and rule of it. 1. The 
objects of this duty are more generally all 
men. We are not to confine our charity and 
beneficence within too narrow bounds, as the 
Jews and judaizing Christians were apt to 
do, but should be ready to extend it te all 
who partake 01 the same common nature 
with us, as far as we are capable and they 
stand in need of us. But yet, in the exercise 
of it, we are to have a special regard to the 
household of faith, or to those who profess 
the same common faith, and are members of 
the same body of Christ, with us: though 
others are not to be excluded, yet these are 
to be preferred. The charity of Christians 
should be extensive charity; but yet therein 


a particular respect is to be had to good ~ 


peuple. God does good to all, but in an 


2. ‘The 
rule which we are to observe in doing good 
to others is as we have opportunity, which 
implies, (1.) That we should be sure to do it 
while we have opportunity, or while our life 
Jasts, which is the only season wherein we 
are capable of doing good to others. If 
therefore we would behave ourselves aright 
in this matter, we must not, as too many do, 
neglect it in our life-time, and defer it till we 
come to die, under a pretence of doing some- 
thing of this nature then : for, as we canno: 
be sure that we shall then have an opportu- 


that part of it to which the apostle has here | nity for it, so neither, if we should, have we 
_ @ Ssecia: regard, that of doing guod to others. | any ground to expect that what we do wil! 
Pais therefore he would have us carefully to| be so acceptable to God, much less that we 
aten and guard against; and he gives this;can atone for our past neglects by leaving 


something behind us for the good of others, 
when we can no longer keep it ourn+!ves 
But we should take care to do good tu our 


a 


i ie , 
aT Se 3 “a : et a a 
_ CHAP VIC | Sptrituac mindedness and Benefirrurs. 


Character of seducing teachers. 


life-mzae, yea, to make this the business of. 


our lives. And, (2.) That we be ready to 
improve every opportunity for it: we should 
not content ourselves in having done some 
good already; but, whenever fresh occasions 
otter themselves, as far as our capacity reaches 
we should be ready to embrace them too, 
for we are directed to give a portion to seven 
and also to eight, Eccl. xi. 2. Note, [1.] As 
God has .made it our duty to do good to 
others, so he takes care in his providence to 
furnish us with opportunities for it. The 
poor we have always with us, Matt. xxvi. 11. 
(2.] Whenever God gives us an opportunity 
of being useful to others, he expects we 
should improve it, according to our capacity 
and ability. [3.] We have need of godly 
wisdom and discretion to direct us in the 
exercise of our charity or beneficence, and 
particularly in the choice of the proper objects 
of it; for, though none who stand in need of 
us are to be wholly overlooked, yet there is 
a difference to be made between some and 
others. 

11 Ye-see how large a letter I have 
written unto you with mine own hand. 
12 As many as desire to make a fair 
show in the flesh, they constrain you 
to be circumcised; only lest they 
should suffer persecution for the cross 
of Christ. 13 For neither they them- 
selves who are circumcised keep the 
law; but desire to have you cireum- 
cised, that they may glory in your 
flesh. 14 But God forbid that I 
should glory, save in the cross of our 
Lord Jesus Christ, by whom the 
worid is crucified unto me, and I 
unto the world. 15 For im Christ 
Jesus neither circumcision availeth 
any thing, nor uncircumcision, but a 
new creature. 16 And as many as 
walk aecording to this rule, peace be 
on them, and mercy, and upon the 
Israel of God. 17° From henceforth 
et no man trouble me: for I bear in 
my body the marks of the Lord Jesus. 
18 Brethren, the grace of our Lord 
Jesus Christ be with your spirit. 
Amen. 

The apostle, having at large established 
the doctrine of the gospel, and endeavoured 
to persuade these Christians to a behaviour 
agreeable to it, seems as if he intended here 
to have put an end to the epistle, especially 
when he had acquainted them that, as a 
particular mark of his respect for them, he 
had written this large letter with his own 
hand, and had not made use of another as 
bis amanuensis, and only subscribed his 
yuoue to it,as he was wont to do in his otner 


GALATIANS. 


epistles: but such is h 
such his concern to recov 
bad impressions made upon 
false teachers, that he cannot break of 
he has once again given them the true 
racter of those teachers, and an accou 
his own contrary temper and behaviour, tha 
by comparing these together they might the 
more easily see how little reason they had t 
depart from the doctrine he had taught then 
and to comply with theirs. 
I. He gives them the true character of 7 
those teachers who were industrious to sed 
them, in several particulars. As, 1. The} 
were men who desired to make a fair show wm 
the flesh, v.12. They were very zealous for 
the externals of religion, forward to observe, © 
and to oblige others to observe, the rites of 
the ceremonial law, though at the same time 
they had little or no regard to real piety; 
for, as the apostle says of them in the follow- 
ing*verse, neither do they themselves keep the 
law. Proud, vain, and carnal hearts desire 
nothing more than to make a fair show in 
the flesh, and they can easily be content with 
so much religion as will help them to keep 
up such a fair show; but frequently those 
have least of the substance of religion who 
are most solicitous to make a show of it. 
2. They were men who were afraid of suffer. 
ing, for they constrained the Gentile Christians 
to be circumcised, only lest they should suffer” 
persecution for the cross of Christ. It w 
not so much out of a regard to the law as to 
themselves ; they were willing to sleep in a 
whole skin, and to save their worldly cargo, 
and cared not though they made shipwreck 
of faith and a good conscience. ‘That which 
they chiefly aimed at was to please the Jews, 
and to keep up their reputation among them 
and so to prevent the trouble that. Paul, and 
other faithful professors of the doctrine of 
Christ, lay opento. And, 3. Another part of 
their character was that they were men of 
a party spirit, and who had no further zeal 
for the law than as it subserved their carna 
and selfish designs; for they desired to ha 
these Christians circumcised, that they mig 
glory in their flesh (v. 13), that they migh 
say they had gained them over to their side 
and made proselytes of them, of which they 
carried the mark in their flesh. And thus, 
while they pretended to promote religion, 
they were the greatest enemies of it; for 
nothing has been more destructive to the 
interest of religion than men-siding end _ 
party-making. re 
Il. He acquaints us, on the other hand, 
with his own temper and behaviour, or makes 
profession of his own faith, hope, and Jey; — 
particularly, = 
1. That his principal glory was ip the 
cross of Christ: God forbid, says hs, trat] 
should glory, save in the eross of our Lord 
Jesus Christ, v.14. By the cross of Christ is ~ 
nere meant his sufferimgs and death or the 
cross, or the doctrine of salvation by # crue 


ond 


~ eae 


umbled at and the Greeks accounted foolish- 
s; andthe judaizing teachers themselves, 
though they had embraced Christianity, yet 
| were so far ashamed of it that in compliance 
_ with the Jews, and to avoid persecution from 
them, they were for mixing the observance 
of the law of Moses with faith in Christ, as 
necessary to salvation. But Paul had avery 
different opinion of it; he was so far from 
being offended at the cross of Christ, or 
ashamed of it, or afraid to own it, that he 
gloried in it; yea, he desired to glory in 
nothing else, and rejected the thought of 
setting up anything in competition with it, as 
the object of his esteem, with the utmost 
abhorrence: God forbid, &c. This was the 
ground of all his hope as a Christian: this 
was the doctrine which, as an apostle, he was 
| resolved to preach; and, whatever trials his 
firm adherence to it might bring upon him, 
_ he was ready, not only to submit to them, 
| but to rejoice in them. Note, The cross of 
_ Christ is a good Christian’s chief glory, and 
there is the greatest reason why we should 
glory in it, for to it we owe all our joys and 
eemopes. 
2. That he was dead to the world. By 
| Christ, or by the cross of Christ, the world 
was crucified to him, and he to the world ; he 
__ had experienced the power and virtue of it in 
_ weaning him from the world, and this was 
one. great reason of his glorying in it. The 
_ false teachers were men of a worldly temper, 
their chief concern was about their secular 
interests, and therefore they accommodated 
their religion thereunto. But Paul was a 
__ man of another spirit; as the world had no 
"kindness for him, so xeither had he any 
1 great regard to it; he had got above both the 
__ smiles and the frowns of it, and had become 
as indifferent to it as one who is dying out 
of it. This is a temper of mind that all Chris- 
 tians should be labouring after; and the best 
_ Way to attain it isto converse much with the 
cross of Christ. The higher esteem we have 
_ of him the meaner opinion shall we have of 
_ the world, and the more we contemplate the 
sufferings our dear Redeemer met with from 
the world the less likely shall we be to be in 
_ love with it. 
3. That he did not lay the stress of his 
_ religion on one side or the other of the con- 
_ testing interests, but on sound Christianity, 
2,15. There was at that time an unhappy 
_ division among Christians ; circumcision and 
 wneircumcision had become names by which 
_ they were distinguished from each other ; for 
Ch. ii. 9, 12} the Jewish Christians are called 
he circumcision, and those of the circumcision. 
The false teachers were very zealous for cir- 
umcision ; yea, to such a degree as to repre- 
‘ent it as necessary to salvation, and therefore 
‘hey did all they could to constrain the 
jxentile Christians to submit to it. In this 
_ hey had carried the matter much further 
than others did; for, though the aposties 
/ VOL, TX. 


CH. Pov. MEyre ‘ LES Liuaiemee tee 
CHAP. VI. Efficacy of the cross of Christ. 
‘is was what the Jews | connived at the use of it among the Jewish 


converts, yet they were by no means for 
imposing it upon the Gentiles. But what 
they laid so great a stress upon Paul made 
very little account of. It was indeed of great 
importance to the interest of Christianity that 
circumcision should not be imposed on the 
Gentile converts, and therefore this he had 
set himself with the utmost vigour to oppose ; 
but as for mere circumcision or uncircumci- 
sion, whether those who embraced the Chris- 
tian religion had been Jews or Gentiles, 
and whether they were for or against con- 
tinuing the use of circumcision, so that they 
did not place their religion in it—this was 
comparatively a matter of little moment with 
him; for he very well knew that in Jesus 
Christ, that is, in his account, or under the 
Christian dispensation, neither circumcision 
availed any thing nor uncircumcision, as te 
men’s acceptance with God, but a new crea- 
ture. Here he instructs us both wherein 
real religion does not and wherein it does 
consist. It does not consist in circumcision 
or uncircumcision, in our being in this or 
the other denomination of Christians ; but it 
consists in our being new creatures ; not in 
having a new name, or putting on a new 
face, but in our being renewed in the spirit 
of our minds and having Christ formed in 
us: this is of the greatest account with God, 
and so it was with the apostle. If we com. 
pare this text with some others, we may more 
fully see what it is that renders us most ac. 
ceptable to God, and about which we should 
therefore be chiefly concerned. Here we are 
told that it is a new creature, and in ch. v. 6 
that it is faith which worketh by love, and in 
1 Cor. vii. 19 that it is the keeping of the com- 
mandments of God, from all which it appears 
that it is a change of mind and heart, whereby 
we are disposed and enabled to believe in the 


Lord Jesus and to live a life of devotedness 


to God; and that where this inward, vital, 
practical religion is wanting, no outward 
professions, nor particular names, will ever 
stand us in any stead, or be sufficient to re- 
commend us to‘him. Were Christians duly 
concerned to experience this in themselves, 
and to promote it in others, if it did not 
make them lay aside their distinguishing 
names, yet it would at least take them off 
from laying so great a stress upon them as 
they too often do. Note, Christians should 
take care to lay the stress of their religion 
where God has laid it, namely, on those things 
which are available to our acceptance with 
him ; so we see the apostle did, and it is our 
wisdom and interest herein to follow his ex- 
ample. ‘The apostle having shown what was 
of chief consideration in religion, and what 
he laid the greatest stress upon, namely, not a 
mere empty name or profession, but a sound 
and saving change, in v. 16 he pronounces a 
blessing upon all those who walk according to 
this rule: And as many as walk according to 
this rule peace beupon them, and mercy upon the 


Apostolical benedictio. 


of may signify more generally the whole 
word of God, which is the complete and per- 
fect rule of faith and life, or that doctrine 
of the gospel, or way of justification and 
salyation, which he had laid down in this 
epistle, namely, by faith in Christ without the 
works of the law ; or it may be cgnsidered as 
more immediately referring to the new crea- 
ture, of which he had just before been speak- 
ing. The blessings which he desires for 
those who walk according to this rule, or 
which he gives them the hope and prospect 
of (for the words may be taken either as a 
prayer or a promise), are peace and mercy— 
peace with God and conscience, and all the 
comforts of this life as far as they are needful 
for them, and mercy, or an interest in the 
free love and favour of God in Christ, which 
are the spring and fountain of all other bless- 
ings. A foundation is laid for these in that 
gracious change which is wrought in them; 
and while they behave themselves as new 
creatures, and govern their lives and hopes 
by the rule of the gospel, they may most as- 
suredly depend upon them. ‘These, he de- 
clares, shall be the portion of all the Israel 
of God, by whom he means all sincere Chris- 
tians, whether Jews or Gentiles, all who are 
Israelites indeed, who, though theymay notbe 
the natural, yet are become the spiritual seed 
of Abraham; these, being heirs of his faith, are 
also heirs together with him of the same pro- 
mise, and consequently entitled to the peace 
and mercy here spoken cf. The Jews and 
judaizing teachers were for confining these 

lessings to such as were circumcised and 
kept the law of Moses; but, on the contrary, 
the apostle declares that they belong to all 
who walk according to the rule of the gospel, 
or of the new creature, even to all the Israel 
of God, intimating that those only are the 
true Israel of God who walk according to 
this rule, and not that of circumcision, which 
they insisted so much upon, and therefore 
that this was the true way to obtain peace 
and mercy. Note, (1.) Real Christians are 
such as walk by rule; not a rule of their own 
devising, but that which God himself has 
prescribed to them. (2.) Even those who 
walk according to this rule do yet stand in 
need of the mercy of God. But, (3.) Allwho 
sincerely endeavour to walk according to this 
rule may be assured that peace and mercy 
will be upon them: this is the best way to 
have peace with God, ourselves, and others ; 
and hereupon, as we may be sure of the fa- 
vour of God now, so we may be sure that we 
shall find mercy with him hereafter. 


4. That he had cheerfully suffered per-| them under all the trials of life and the pros- 
‘pect of death itself. This is fitly called the — 


secution for the sake of Christ and Chris- 
tianity, v.17. As the cross of Christ, or the 


doctrine of salvation by a crucified Redeem-| the sole purchaser and the appointed di 
| penser of it ; and though these churches hi 
been willing to run all hazards rather than! done enough to forfeit it, by suffering them 
he ‘vould betray this truth, or suffer it to be| selvés to be drawn into an opinion and pra 
| tice highly dishonourable to Christ, as we 


et, was what he chiefly gloried in, so he had 


ccrrupted. The false teachers were atraid 


GALATTANS. 
Israel of God. The rule which he here speaks | of persecution, and t 


why they were zealous for 
we see, v. 12. But this was 


the afflictions he met with, nor did he c 
his life dear to him, so that he might fi 
his course with joy, and the ministry 
he had received of the Lord Jesus, to testify 
the gospel of the grace of God, Acts. xx. 24. | 
He had already suffered much in the cause 
of Christ, for he-bore in his body the marks 
of the Lord Jesus, the scars of those wounds | 
which he had sustained from persecuting 
enemies, for his steady adherence to~him, © 
and that doctrine of the gospel which he had | 
received from him. As from this it appear 
ed that he was firmly persuaded of the truth 
and importance of it, and that he was far © 
from being a favourer of circumcision, as” 
they had falsely reported him to be, so here- 
upon, with a becoming warmth and. vehe 
mence, suitable to his authority as an apostle 
and to the deep concern of mind he was un- 
der, he insists upon it that no man should 
henceforth trouble him, namely by opposing 
his doctrine or authority, or by any such ca- 
lumnies and reproaches as had been cast 
upor him; for as, both from what he had 
said and what he had suffered, they appeared 
to he highly unjust and injurious, so 
those were very unreasonable who either 
raised or received them. Note, (1.) It may 
justly be presumed that men are fully per- 
suaded of those truths in the defence of 
which they are willing to suffer. And, (2.) 
It is very unjust to charge those things upon 
others which are contrary not only to their 
profession, but their sufferings too. 

III. The apostle, having now finished ~ 
what he intended to write for the conviction 
and recovery of the churches of Galatia, con- 
cludes the epistle with his apostolical bene- 
diction, v.18. He calls them his brethren, 
wherein he shows his great humility, and the 
tender affection he had for them, notwith- 
standing the ill treatment he had met with 
from them ; and takes his leave of them with 
this very serious and affectionate prayer, that 
the grace of our Lord Jesus Christ may be — 
with their spirit. This was a usual farewell 
wish of the apostle’s, as we see, Rom. xvi. 
20, 24, and 1 Cor. xyi. 23. And herein he ~ 
prays that they might enjoy the favour of 
Christ, both in its special effects and its sen. 
sible evidences, that they might receive from 
him all that grace which was needful to 
guide them in their way, to strengthen them 
in their work, to establish them in their Chris- 
tian course, and to encourage and comfort — 


grace of our Lord Jesus Christ, as he is both ~ 


wi Sg! , 
n, yet, out of his great 
,and knowing of what im- 
it was to them, he earnestly desires 
on thei behalf; yea, that it might be with 
spirit, that they might continually ex- 
_ perience the influences of it upon their souls, 
_ disposing and enabling them to act with sin- 


—_ 


AN 


es 


cerity and uprightness in religion. We need 
desire no more to make us happy than the 
grace of our Lord Jesus Christ. This the 
apostle begs for these Christians, and there- 
in shows us what we are chiefly concerned to 
obtain; and, both for their and our en- 
couragement to hope forit, he adds his Amen, 


-EXPOSITION, 


WITH PRACTICAL 


OF THE EPISTLE 


_ to bear that particular inscription. 


my 


sent Tychicus unto them, whom, in 2 Tim. iv. 


OBSERVATIONS, 


OF ST. PAUL TO 


THE EPHESIANS: 


‘Some think that this epistle to the Ephesians was a circular letter sent to several churches, and 
that the copy directed to the Ephesians happened to be taken into the canon, and so it came 
And they have been induced the rather to think this 
_ because it is the only one of all Paul’s epistles that has nothing in it peculiarly adapted to the 
_ state or ease of that particular church ; but it has much of common concernment to all Chris- 
_ tians, and especially to all who, having been Gentiles in times past, were converted to Chris- 
‘tianity. But then it may be observed, on the other hand, that the epistle is expressly inscribed 
(ch. i. 1) to the saints which are at Ephesus ; and in the close of it he tells them that he had 


12, he says he had sent to Ephesus. It is an 


| epistle that bears date out of a prison: and some have observed that what this apostle wrote 


gosvel, in order to it. 


_ before their conversion, ch. i—iii. 


when he was a prisoner had the greatest relish and savour in it of the things of God. 
his tribulations did abound, his consolations and experiences did much more abound, whence we 
_ may observe that the afflictive exercises of God’s people, and particularly of his ministers, 
often tend to the advantage of others as well as to their own. The apostle’s design is to settle 
and establish the Ephesians in the truth, and further to acquaint them with the mystery of the 
In the former part he represents the great privilege of the Ephesians, 
who, haying been in time past idolatrous heathens, were now converted to Christianity and 
received into covenant with God, which he illustrates from a view of their deplorable state 
In the latter part (which we have in the 4th, 5th, and 6th 
_ chapters) he instructs them in the principal duties of religion, both personal and relative, and 


When 


4 exhorts and quickens them to the faithful discharge of them. Zanchy observes that we have 


_ here an epitome of the whole Christian doctrine, and of almost all the chief heads of divinity. 


CHAP. I. 


ws chapter we have, I. The introduction to the whole epistle, 
ich is much the same as in others, ver.1, 2. Ul. The apostle’s 
anksgivings and praises to God for his inestimable blessings 
‘bestowed on the believing Ephesians, ver.3—14. III. His earnest 
P rs to God in their behalf, ver. 15—23. This great apostle 
‘wont to abound in prayers and in thanksgivings to almighty 
which he generally so disposes and orders .hat at the same 
hey carry with them and convey the great and important doc- 
of the Christian religion, and the most weighty instruc- 
to all those who seriously peruse them. 


AUL, an apostle of Jesus Christ 
_ by the will of God, to the saints 
vhich are at Ephesus, and to the 
ithful in Christ Jesus: 2 Grace be 
) you, and peace, from God our 
ather, and from the Lord Jesus 


Here is, 1. The title St. Paul takes to him- 
self, as belonging to him—Paul, an apostle 
of Jesus Christ, &c. He reckoned it a great 
honour to be employed by Christ, as-one of 
his messengers to the sons of men. The 
apostles were prime officers in the Christian 
church, being extraordinary ministers ap- 
pointed for a time only. They were fur- 
nished by their great Lord with extraordinary 
gifts and the immediate assistance of the 
Spirit, that they might be fitted for publish- 
ing and spreading the gospel and for govern- 
ing the church in its infant state. Such a 
one Paul was, and that not by the will of man 
conferring that office upon him, nor by his 
own intrusion into it; but by ihe will of God, 


oi an 


* 


net ee 


- 


ie lle ee) eS 


Praise for spiritual blessings. 
very expressly and plainly intimated to him, 
he being immediately called (as the other 
apostles were) by Christ’ himself to the work. 
Every faithful minister of Christ (though his 
call and office are not of so extraordinary a 
nature) may, with our apostle, reflect on it as 
an honour and comfort to himself that he is 
what he is by the will of God. 2. The per- 
sons to whom this epistle is sent: To the saints 
who are at Ephesus, that is, to the Christians 
who were members of the church at Ephesus, 
the metropolis of Asia. He calls them saints, 
for such they were in profession, such they 
were bound to be in truth and reality, and 
many of them were such. All Christians 
must be saints; and, if they come not under 
that character on earth, they will never be 
saints in glory. He calls them the faithful 
in Christ Jesus, believers in him, and firm 
and constant in their adherence to him and 
to his truths and ways. Those are not saints 
who are not faithful, believing in Christ, 
firmly adhering to him, and true to the pro- 
fession they make of relation to their Lord. 
Note, It is the honour not only of ministers, 
but of private Christians too, to have obtained 
mercy of the Lord to be faithful—In Christ 
Jesus, from whom they derive all their grace 
and spiritual strength, and in whom their 
persons, and all that they perform, are made 
accepted. 3. The apostolical benediction: 
Grace be to you, &c. This is the token in 
every epistle; and it expresses the apostle’s 
good-will to his friends, and a real desire of 
their welfare. By grace we are to understand 
the free and undeserved love and favour of 
God, and those graces of the Spirit which 
proceed from it; by peace all other blessings, 
spiritual and temporal, the fruits and product 
of the former. No peace without grace. No 
peace, nor grace, but from God the Father, 
and from the Lord Jesus Christ. These pe- 
culiar blessings proceed from God, not as a 
Creator, but as a Father by special relation: 
and they come from our Lord Jesus Christ, 
who, having purchased them for his people, 
has a right to bestow them upon them. In- 
deed the saints, and the faithful in Christ 
Jesus, had already received grace and peace; 
but the increase of these is very desirable, 
and the best saints stand in need of fresh 
supplies of the graces of the Spirit, and can- 
not but desire to improve and grow: and 
therefore they should pray, each one for him- 
self and all for one another, that such blessings 
may still abound unto them. 

After this short introduction he comes to 
the matter and body of the epistle; and, 
though it may seem somewhat peculiar in a 
letter, yet the Spirit of God saw fit that his 
discourse of divine things in this chapter 
should be cast into prayers and praises, which, 
as they are solemn addresses to God, so they 
convey weighty instructions to others. Prayer 
may preach ; and praise may do so too. 


3 Blessed de the God and Father 


EPHESIANS. 


of our Loru Jesus Christ 
blessed us with all spiritual bles 
in heavenly places in Christ: 4 
cording as he hath chosen us in 
before the foundation of the wo 
that we should be holy and without 
blame before him in love: 5 Having 
predestinated us unto the adoption of 
children by Jesus Christ to himself, 
according to the good pleasure of his 
will, 6 To the praise of the glory of 
his grace, wherein he hath made 
accepted in the beloved. 7 In whom 
we have redemption through his 
blood, the forgiveness of sins, ac- 
cording to the riches of his grace; § 
Wherein he hath abounded toward 
us in all wisdom and prudence: 9 
Having made known unto us the 
mystery of his will, according to 
good pleasure which he hath pur 
posed in himself: 10 That in the 
dispensation of the fulness of time: 
he might gather together in one a 
things in Christ, both which are in 
heaven, and which are on earth; eve 
in him: 11 In whom also we 
obtained an inheritance, being pre: 
destinated according to the purpose 
of him who worketh all things’ afte; 
the counsel of his own will: 12 Tha 
we should be to the praise of hi 
glory, who first trusted in Christ 
13 In whom ye also trusted, afte 
that ye heard the word of truth, thi 
gospel of your salvation: m whe 
also after that ye believed, ye v 
sealed with that holy Spirit of pro 
mise, 14 Which is the earnest o 
our inheritance until the redemptio 
of the purchased possession, unto th 
praise of his glory. : 
He begins with thanksgivings and prais 
and enlarges with a great deal of fluency ai 
copiousness of affection upon the excee 
great and precious benefits which we 
by Jesus Christ. For the great’ privi 
our religion are very aptly recounted a 
larged upon in our praises to God. of 
I. In general he blesses: God for spiritu 
blessings, v. 3, where he styles him the Go 
and Father of our Lord Jesus Christ ; for, 2 
Mediator, the Father was his God; as God, — 
and the second person in the blessed T; 
God was his Father. It bespeaks the m 


cal union between Christ and believers, tha 
the God and Father of our Lord Jesus Christ 


ae 


x God and Father, and that in and 
ugh him. All blessings come from God 
_as the Father of our Lord Jesus Christ. No 
_ good can be expected from a righteous and 
_ holy God to sinful creatures, but by his me- 

diation. He hath blessedus with all spiritual 
blessings. Note, Spiritual blessings are the 
best blessings with which God blesses us, 
and for which we are to bless him. He 
blesses us by bestowing such things upon us 
as make us really blessed. We cannot thus 
bless God again ; but must do it by praising, 
and magnifying, and speaking well of him on 
that account. Those whom God blesses with 
some he blesses with all spiritual blessings; 
to whom he gives Christ, he freely gives all 
these things. It is not so with temporal 
blessings; some are favoured with health, 
and not with riches; some with riches, and 
not with health, &c. But, where God blesses 
with spiritual blessings, he blesses with all. 
Theyare spiritual blessings in heavenly places ; 
that is, say some, in the church, distinguished 
‘from the world, and called out of it. Or it 
may be read, in heavenly things, such as come 
from heaven, and are designed to prepare 
men for it, and to secure their reception into 
it. We should hence learn to mind spiritual 
and heavenly things as the principal things, 
spiritual and heavenly blessings as the best 
blessings, with which we.cannot be miserable 
_ and without which we cannot but be so. Set 
_ not your affections on things on the earth, but 
_ on those things which are above. ‘These we 
are blessed with in Christ; for, as all our ser- 
vices ascend to God through Christ, so all our 
__ blessings are conveyed to us in the same way, 
he being the Mediator between God and us. 
___IL. Yhe particular spiritual blessings with 
which we are blessed in Christ, and for 
_ which we ought to bless God, are (many of 
_ them) here enumerated and enlarged upon. 
1. Election and predestination, which are 
the secret springs whence the others flow, 
_ v.4, 5,11. Election, or choice, respects that 
_ lump or mass of mankind out of which some 
are chosen, from which they are separated 
and distinguished. Predestination has re- 
_ Spect to the blessings they are designed for ; 
“Capen the adoption of children, it being 

e purpose of God that in due time we 
- should become his adopted children, and so 
__ have a right to all the privileges and to the 
inheritance of children. We have here the 

date of this act of love: it was before the 
foundation of the world; not. only before God’s 
_ people had a being, but before the world had 
a beginning ; for they were chosen in the 
_ counsel of God from all eternity. It mag- 
ifies these blessings to a high degree that 
ey are the products of eternal counsel. The 
alms which you give to beggars at your doors 
ae from a sudden resolve; but the pro- 

ision which a parent makes for his children 


tee 


¢' 


” 
a 
al 

‘ 


the result of many thoughts, and is put 
© his last will and testament with a great 
of solemnity. And, as this magnifies 


eae oe Rh ae 3 
GHAR. EL 


on es a ak rk) 


Praise for spiritual blessinga, 
divine love, so it secures the blessings to God’s 
elect ; for the purpose of God according to 
election shall stand. He acts in pursuance of 
his eternal purpose in bestowing spiritual 
blessings upon his people. He hath blessed 
us: according as he hath chosen us in him, 
in Christ the great head of the election, who 
is emphatically called God’s elect, his chosen ; 
and in the chosen Redeemer an eye of favour 
was cast upen them. Observe here one great 
end and design of this choice: chosen 
that we should be holy ; not because he fore- 
saw they would be holy, but because he 
determined to make them so. All who are 
chosen to happiness as the end are chosen to 
holiness as the means. Their sanctification, 
as well as their salvation, is the result of the 
counsels of divine love—And without blame 
before him—that their holiness might not be 
merely external and in outward appearance, 
so as to prevent blame from men, but internal 
and real, and what God himself, who looketh 
at the heart, will account such, such holiness 
as proceeds from love to God and to our 
fellow-creatures, this charity being the prin- 
ciple of all true holiness. The original word 
signifies such an innocence as no man can 
carp at; and therefore some understand it of 
that perfect holiness which the saints shall 
attain in the life to come, which will be 
eminently before God, they being in his im~ 
mediate presence for ever. Here is also the 
rule and the fontal cause of God’s election : 
it is according to the good pleasure of his will 
(v. 5), not for the sake of any thing in them 
foreseen, but because it was his sovereign 
will, and a thing highly pleasing to him. It 
is according to the purpose, the fixed and un~ 
alterable will, of him who worketh all things 
after the counsel of his own will (v. 11), who 


powerfully accomplishes whatever concerns 


his elect, as he has wisely and freely fore- 
ordained and decreed, the last and great end 
and design of all which is his own glory: To 
the praise of the glory of his grace (wv. 6), that 
we should be to the praise of his glory (v. 12), 
that is, that we should live and behave our- 
selves in such a manner that his rich grace 
might be magnified, and appear glorious, and 
worthy of the highest praise. All is of God, 
and from him, and through him, and therefore 
all must be to him, and centre in his praise. 
Note, The glory of God is his own end, and 
it should be ours in all that we do. This 
passage has been understood by some in a 
very different sense, and with a special re- 
ference to the conversion of these Ephesians 
to Christianity. Those who have a mind to 
see what is said to this purpose may consult 
Mr. Locke, and other well-known writers, on 
the place. 2. Thenext spiritual blessing the 
apostle takes notice of is..acceptance with 
God through Jesus Christ: Wherein, or by 
which grace, he hath made us accepted in the 
beloved, v. 6. Jesus Christ is the beloved of 
his Father (Matt. iii. 17), as well as of angels 
and saints. It is our great privilege to le 


- <—s 
Praise for spiritual blessings. 
accepted of God, which implies his love to us 
and his taking us under his care and into his 
family. We cannot be thus accepted of God, 


but in and through Jesus Christ. He loves 
his people for the sake of the beloved. 3. Re- 


_ mission of sins, and redemption through the 
‘hlood of Jesus, v. 7. 


No remission without 
redemption. It was by reason of sin that we 
were captivated, and we cannot be released 
from our captivity but by the remission of our 
sins. This redemption we have in Christ, 
and this remission through his blood. The 
guilt and the stain of sin could be no other- 
wise removed than by the blood of Jesus. 
All our spiritual blessings flow down to us in 
that stream. This great benefit, which comes 
freely to us, was dearly bought and paid for 
by our blessed Lord; and yet it is according 
to the riches of God’s grace. , Christ’s satis- 
faction and God’s rich grace are very con- 
sistent in the great affair of man’s redemption. 
God was satisfied by Christ as our substitute 
and surety; but it was rich grace that would 
accept of a surety, when he might have 
executed the severity of the law upon the 
transgressor, and it was rich grace to provide 
such a surety as his own Son, and freely to 
deliver him up, when nothing of that nature 
could have entered into our thoughts, nor 
have heen any otherwise found out for us. 
Tn this instance he has not only manifested 
riches of grace, but has abounded towards us 
in all wisdom and prudence (v. 8), wisdom in 
contriving the dispensation, and prudence in 
executing the counsel of his will, as he has 
done. Howillustrious have the divine wis- 
dom and prudence rendered themselves, in 
so happily adjusting the matter between 
justice and mercy in this grand affair, in se- 
curing the honour of God and his law, at the 
same time that the recovery of sinners and 
their salvation are ascertained and made sure! 
4. Another privilege which the apostle here 
blesses Ged for is divine revelation—that God 
hath made known to us the mystery of his will 
(v. 9), that is, so much of his good-will to 
men, which had been concealed for a long 
time, and is still concealed from so great a 
part of the world: this we owe to Christ, who, 
having lain in the bosom of the Father from 
eternity, came to declare his will to the 
children of men. According to his good plea- 
sure, his secret counsels concerning man’s 
redemption, which he had purposed, or re- 
solved upon, merely in and from himself, and 
not for any thing in them. In this revelation, 
and in his making known unto us the mystery 
of his will, the wisdom and the prudence 
of God do abundantly shine forth. It is 
described (v. 13) as the word of truth, and the 
gospel of our salvation. Every word of it is 
true. It contaims and instructs us in the 
most weighty and important truths, and it is 
confirmed and sealed by the very oath of God, 
whence we should learn to belake ourselves to 
ét in all our searches after divine truth. It is 


the gospel of our saivation- it publishes the! because it was mortgaged and forfeited bj 


KPHESIANS. 


glad tidings of salvation, ai 
offer of it: it points out the way 
it; and the blessed Spirit renders the 
and the ministration of it effectual 
salvation of souls. O, how ought we to 
this glorious gospel and to bless God for 
This is the light shining in a dark place, for 
which we have reason to be thankful, and te 
which we should take heed. 5. Union in anc 
with Christ is a great privilege, a spiritual 
blessing, and the foundation of many others” 
He gathers together in one all things in Christ, 
v.10. All the lines of divine revelation m 
in Christ; all religion centres in him. Jews 
and Gentiles were united to each other by 
being both united to Christ. Things in heaven 
and things on earth are gathered together in 
him; peace made, correspondence settled, 
between heaven and earth, through him. 
The innumerable company of angels becom 
one with the church through Christ : thi: 
God purposed in himself, and it was his design 
in that dispensation which was to be accom 
plished by his sending Christ in the fulne: 

of time, at the exact time that God had pre- 
fixed and settled. 6. The eternal inheritane 
is the great blessing with which we are blesse¢ 
in Christ: In whom also we have obtained a 
inheritance, v. 11. Heaven is the inheritance. 
the happiness of which is a sufficient portioi 
for a soul: it 1s conveyed in the way of « 
inheritance, being the gift of a Father to hi 
children. Jf children, then heirs. All th 
blessings that we have in hand are but smal 
if compared with the inheritance. Whati 
laid out upon an heir in his minority is ne 
thing to what is reserved for him when h 
comes to age. Christians are said to hay 
obtained this inheritance, as they have a pre. 
sent right to it, and even actual possession 6 
it, in Christ their head and representati 

7. The seal and earnest of the Spirit are ¢ 
the number of these blessings. We are sai 
to be sealed with that Holy Spirit of pro 
v.13. The blessed Spirit is holy hi 
and he makes us holy. He is called the 
of promise, as he is the promised Spirit. 
him believers are sealed; that is, separate 
and set apart for God, and distinguished an 
marked as belonging to him. The Spirit 
the earnest of our inheritance, v.14. T 
earnest is part of payment, and it secures th 
full sum: so is the gift of the Holy Ghos 
all his influences and operations, both as 
sanctifier and a comforter, are heaven b 
glory in the seed and bud. The § 
illumination is an earnest of everlasting | 
sanctification is an earnest of perfect holine 
and his comforts are earnests of ever 
joys. He is said to be the earnest, until th 

redemption of the purchased possession. 
may be called here the possession, becaus 
this earnest makes it as sure to the heirs 
though they were already possessed of 
and it is purchased for them by the blood 
Christ. The redemption of it is menti 


and Christ restores 1t to us, and so is 
said to redeem it, in allusion to the law of 
redemption. Observe, from all this, what a 
gracious promise that is which secures the 
_ gift of the Holy Ghost to thosewho ask him. 
‘The apostle mentions the great end and 
design of God in bestowing all these spiritual 
privileges, that we should be to the praise of 
his glory who first trusted in Christ—we to 
whom the gospel was first preached, and who 
were first converted to the faith of Christ, and 
' to the placing of our hope and trust in him. 
Note; Seniority in grace is a preferment: 
Who were in Christ before me, says the apostle 
(Rom. xvi. 7); those who have for a longer 
time experienced the grace of Christ are under 
more special obligations to glorify God. They 
should be strong in faith, and more eminently 
glorify him; but this should be the common 
end of all. For this we were made, and for 
this we were redeemed; this is the great de- 
sign of our Christianity, and of God in all 
that he has done for us: unto the praise of his 
glory, v.14. He intends that his grace and 
| power and other perfections should by this 
_ means become conspicuous and illustrious, 
and that the sons of men should magnify him. 

| 15 Wherefore I also, after I heard 
| of your faith in the Lord Jesus, and 
| love unto all the saints, 16 Cease 
not to give thanks for you, making 
_ mention of you in.my prayers; 17 
| That the God of our Lord Jesus 
| Christ, the Father of glory, may give 
| ‘unto you the spirit of wisdom and 
revelation in the knowledge of him - 
18 The eyes of your understanding 
being enlightened ; that ye may know 
_ what is the hope of his calling, and 
what the riches of the glory of his 
- inheritance in the saints, 19 And 
what is the exceeding greatness of 
_ his power to us-ward who believe, 
according to the working of his 
" mighty power, 20 Which he wrought 
in Christ, when he raised him from 
the dead, and set him at his own 
right hand in the heavenly places, 
_ 21 Far above all principality, and 
power, and might, and dominion, 
and every name that is named, not 
_ only in this world, but also in that 
_ which is to come: 22 And hath put 
all things under his feet, and gave 
. him to be the head over all things to 
_ the church, 23 Which is his body, 
_ the fulness of him that filleth all in all. 
__ Wehave cometo the last part of this chapter, 
which consists of Paul’s earnest prayer to 
x00 in behalf of these Ephesians. We should 


side a6) SIN a cel lame aaa ae oe AS 


CHAP. I. 


The apostile’s prayer. 
pray for the persons for whom we give thanks. 
Our apostle blesses God for what he had done 
for them, and then he prays that he would da 
more forthem. He gives thanks for spiritual 
blessings, and prays for further supplies of 
them ; for God will for this be enquired of by 
the house of Israel, to doit for them. He has 
laid up these spiritual blessings for us in the. 
hands of his Son, the Lord Jesus; but then 
he has appointed us to draw them out, and 
fetch them in, by prayer. We have no part 
nor lot in the matter, any further than we 
claim it by faith and prayer. One induce- 
ment to pray for them was the good account 
he had of them, of their faith in the Lord 
Jesus and love to all the saints, v.15. Faith 
in Christ, and love to the saints, will be at- 
tended with all other graces. Love to the 
saints, as such, and because they are such, 
must include love to God. Those who lova 
saints, as such, love all saints, how weak in 
grace, how mean in the world, how fretful 
and peevish soever, some of them may be. 
Another inducement to pray for them was 
because they had received the earnest of the 
inheritance: this we may observe from the 
words being connected with the preceding 
ones by the particle wherefore. “‘ Perhaps 
you will think that, having received the 
earnest, it should follow, therefore you ara 
happy enough, and need take no further care : 
you need not pray for yourselves, nor I for 
you. No, quitethe contrary. Wherefore 
I cease not to give thanks for you, making men- 
tion of you in my prayers, v. 16. While he 
blesses God for giving them the Spirit, he 
ceases not to pray that he would give unto 
them the Spirit (v. 17), that he would give 
greater measures of the Spirit. Observe, 
Even the best of Christians need to be prayed 
for: and, while we hear well of our Christian 
friends, we should think ourselves obliged to 
intercede with God for them, that they may 
abound and increase yet more and more. 
Now what ‘is it that Paul prays for in behalf 
of the Ephesians? Not that they might be 
freed from persecution ; nor that they might 
possess the riches, honours, or pleasures of 
the world ; but the great thing he prays for is 
the illumination of their understandings, and 
that their knowledge might increase and 
abound: he means it of a practical and ex- 
perimental knowledge. ‘lhe graces and com- 
forts of the Spirit are communicated to 
the soul by the enligh'-ning of the under- 
standing. In this way he gains and keeps 
possession. Satan takes a contrary way: 
he gets possession by the senses and passions, 
Christ by the understanding. Observe, 
I. Whence this knowledge must come 


| from the God of our Lord Jesus Christ, v. 17 


The Lord is a God of knowledge, and there is 
no sound saving knowledge but what comes 
from him ; and therefore to him we must look 
for it, who is the God of our Lord Jesus Christ 
(see v. 3) and the Father of glory. Itis a He- 
braism. God is infinitely glorious in himself ; 


The apostle s prayer. 
all glory is due to him from his creatures, and 
he is the author of all that glory with which 
his saints are or shall be invested. Now he 
gives knowledge by giving the Spirit of know- 


ledge; for the Spirit of God is the teacher of 
the saints, the Spirit of wisdom and revelation.| 3. The exceeding greatness of God's power 
We have the revelation of the Spirit in the | towards those who believe, v. 19. ‘The prac-— 


word : but will that avail us, if we have not 
the wisdom of the Spirit in the heart? If 
the same Spirit who indited the sacred scrip- 
tures do not take the veil from off our hearts, 
and enable us to understand and improve 
them, we shall be never the better.—Jn the 
knowledge of him, or for the acknowledgment 
of him ; not only a speculative knowledge of 
Christ, and of what relates to him, but an 
acknowledgment of Christ’s authority by an 
obedient conformity to him, which must be 
by the help of the Spirit of wisdom and reve- 
lation. This knowledge is first in the under- 
standing. He prays that the eyes of their 
understanding may be enlightened, v.18. Ob- 
serve, Those who have their eyes opened, and 
havesome understanding in the things of God, 
have need to be more and more enlightened, 
and to have their knowledge more clear, and 
distinct, andexperimental. Christians should 
not think it enough to have warm affections, 
but they should labour to have clear under- 
standings ; they should be ambitious of being 
knowing Christians, and judicious Christians. 

II. What it is that he more particularly 
desires they should grow in the knowledge 
of. 1. The hope of his calling, v.18. Chris- 
tianity is our calling. God has called us to 
it, and on that account it is said to be his 
calling. There is a hope in this calling; for 
those who deal with God deal upon trust. 
And it is a desirable thing to know what this 
hope of our calling is, to have such an ac- 
eae with the immense privileges of 

od’s people, and the expectations they have 
from God, and with respect to the heavenly 
world, as to be quickened thereby to the ut- 
most diligence and patience in the Christian 
course. ~ We ought to labour after, and pray 
earnestly for, a clearer insight into, and a 
fuller acquaintance with, the great objects of 
a Christian’s hopes. 2. The riches of the 
glory of his inheritance in the saints. Besides 
the heavenly inheritance prepared for the 
saints, there is a present inheritance in the 
saints ; for grace is glory begun, and holiness 
is happiness in the bud. There is a glory in 
this inheritance, riches of glory, rendering 
the Christian more excellent and more truly 
honourable than all about him : and it is de- 
sirable to know this experimentally, to be ac- 
quainted with the principles, pleasures, and 
powers, of the spiritual and divine life. It 
may be understood of the glorious inheritance 
in or among the saints in heaven, where God 
does, as it were, lay forth all his riches, to 
make them happy and glorious, and where 
all that the saints are in possession of is 
transcendently glorious, as the knowledge 
that can be attained of this upon earth -s very 


taining and delightful. Let us er 
then, by reading, contemplation, and » 
to know as much of heaven as we can, tnat 
we may be desiring and longing to he there. 


tical belief of the all-sutficiency of God, and 
of the omnipotence of divine grate, is abso- 
lutely necessary toa close and steady walking " 
with him. It is a desirable thing to know 
experimentally the mighty power of that grace 
beginning and carrying on the work of faith 
in our souls. It is a difficult thing to bring 
a soul to believe in Christ, and to venture its 
all upon his righteousness, and upon the hope 
of eternal life. It is nothing less than an 
almighty power that will work thisinus. The 
apostle speaks here with a mighty fluency and 
copiousness of expression, and yet, at the 
same time, as if he wanted words to express 
the exceeding greatnessof God's almighty power, 
that power which God exerts towards his 
people, and by which he raised Christ fro 
the dead, v. 20.' That indeed was the great 
proof of the truth of the gospel to the world 
but the transcript of that in ourselves (our 
sanctification, and rising from the death of 
sin, in conformity to Christ’s resurrection) is 
the great proof tous. Though this cannot 
prove the truth of the gospel to another wha 
knows nothing of the matter (there the resur- 
rection of Christ is the proof), yet to be able 
to speak experimentally, as the Samaritans, 
“ We have heard him ourselves, we have felt 2 
inighty change in our hearts,” will make 
able to say, with the fullest satisfaction, No 
we believe, and are'sure, that this is the Christ, 
the Sonof God. Many understand the apostle 
here as speaking of that exeeediny. greatness 
of power which God will exert for raising the 
bodies of believers to eternal life, even the 
same mighty power which he wrought in Ci ist 
when he raised him, &c. And how’ desirable 
a thing must it be to’ become at length ac 
quainted with that. power, by being raised out 
of the grave thereby unto eternal life! 
Having said something of Christ and his 
resurrection, the apostle digresses a little 
from the subject he is upon'to make some fur. 
ther honourable mention of the Lord Jesus 
and his exaltation. He sits at the Father's 
right hand in the heavenly places, &c. v. 20, 21. 
Jesus Christ is advanced above all, and he is 
set in authority over all, they being m 
subject to him. All the glory of the uf 
world, and all the powers of both worlds, 
entirely devoted to him. The Father | 
put all things under his feet (v. 22), accord 
to the promise, Ps. ex. 1. All erez 
whatsoever are in subjection to him; — 
raust either yield him sincere obedience 
fall under the weight of his sceptre, and 
ceive their doom from him. God GAVE 
to be head over all things. It was a gift 
Christ, considered as a Mediator, to ( 
vanced to such dominion and hendship, am 


Ul 


sh ae ees den! et 


ave such a mystical body prepared for 
him: and it was a gift to the church, to be 
provided with a head endued with so much 
power and authority. God gave him to be 
the head over all things. He gave him all 
power both in heaven and in earth. The 
Father loves the Son, and hath given au. 
things into his hands. But that which com- 
pletes the comfort of this is that he is the 
head oyer all things to the church; he is 
entrusted with all power, that is, that he may 
dispose of all the affairs of the providential 
kingdom in subserviency to the designs of 
his grace concerning his church. With this 
therefore we may answer the messengers of 
the nations, that the Lord hath founded Zion. 
The same power that supports the world 
supports the church; and we are sure he 
loves his church, for it is his body (v. 23), his 
mystical body, and he will care for it. It is 
the fulness of him that filleth allinall. Jesus 
Christ filleth all in all; he supplies all defects 
m all his members, filling them with his 
Spirit, avd even with the fulness of God, 
ch. iii. 19. And yet the church is said to be 
| his fulness, because Christ.as Mediator would 
not be complete if he had nota church. How 
could he be a king if he had not a kingdom? 
_ This therefore comes into the honour of Christ, 
as Mediator, that the church is his fulness. 


CHAP. II.. 


| ‘This chapter contains an account, 1. Of the miserable condition of 
these Ephesians by nature (ver. 1—3) and again, ver, 11, 12. Il. 

Of the glorious change that was wrought in them by converting 
grace (ver: 4—10) and again, ver. 13. Ll. Ofthe greatand mighty 
privileges that both conyerted Jews and Gentiles receive from 

_ Christ, ver. 14—22, The apostle endeavours to affect them with 
_-n due sense of the wonderful change which divine grace had 

¥ wrought in them; and this is very applicable to that great change 
_ which the same grace works in all those who are brought into a 
state of grace. So that we have here a lively picture both of the 
_ misery of unregenerate men and of the happy condition of con- 
_ yerted souls, enough to awaken and alarm those who are yet in 
_ their sins and to put them upon hastening out of that state, and 
to comfort and delight those whom God hath qnickeved, with a 
consideration of the mighty privileges with which they are 

_- invested, 


“ d 
~ ND you hath he quickened, who 
ean were dead in trespasses and 
sins; 2 Wherein in time past ye 
_ walked according to the course of this 
_ world, according to the prince of the 
power of the air, the spirit that now 
_worketh in the children of disobe- 
_ dience: 3 Among whom also we all 
had our conversation in times past in 
the lusts of our flesh, fulfilling the 
_ desires of the flesh and of the mind; 
and were by nature the children of 
_ wrath, even as others. 
7. _ The miserable condition of the Ephesians 
_ by nature is here in part described. Observe, 
_ 1. Unregenerate souls are dead in trespasses 
_andsins. All those who are in their sins, 
__ are dead in sins ; yea, in trespasses and sins, 
_ which may signify all sorts of sins, habitual 
and actual, sins of heart and of life. Si . is 
ae death of the soul. Wherever that pre- 


f 


o 


Piya? 
z 


ivi tor a" u oe, 


CHAP. I. 


State of the Ephesians by nature. 


Sinners are dead in state, being destitute of 
the principies, and powers of spiritual life; 
and cut off from God, the fountain of life: 
and they are dead in law, as a condemned 
malefactor is said to be a dead man. 2. A 
state of sin is a state of conformity to this 
world, v.2. In the first verse he speaks of 
their internal state, in this of their outward 
conversation: Wherein, in which trespasses 
and sins, in time past you walked, you lived 
and behaved yourselves in such a manner as 
the men of the world areused todo. 3. We 
are by nature bond-slaves to sin and Satan. 
Those who walk in trespasses and sins, and 
according to the course of this world, walk 
according to the prince of the power of the 
air. The devil, or the prince of devils, is 
thus described. See’ Matt. xii. 24, 26. The 
legions of apostate angels are as one power 
united under one chief ; and therefore what is 
called the powers of darkness elsewhere is 
here spoken of in the singular number. The 
air is represented as the seat of his kingdom : 
and it was the opinion of both Jews and hea- 
thens that the air is full of spirits, and that 
there they exercise and exert themselves. 
The devil seems to have some power (by God’s 
permission) in the lower region of the air; 
there he is at hand to tempt men, and to do 
as much mischief to the world as he can: 
but itis the comfort and joy of God’s people 
that he who is head over ali things to the 
church has conquered the devil and has him 
in his chain. But wicked men are slaves 
to Satan, for they walk according to him; 
they conform their lives and actions to the 
will and pleasure of this great usurper. The 
course and tenour of their lives are according 
to his suggestions, and in compliance with 
his temptations ; they are subject to him, and 
are led captive by him at his will, whereupon 
he is called the god of this world, and the 
spirit that now worketh in the children of dis- 
obedience. The children of disobedience are 
such as choose to disobey God, and to serve - 
the devil; in these he works very powerfully 
and effectually. As the good Spirit works 
that which is good in obedient souls, so this 
evil spirit works that which is evil in wicked 
men; and he now works, not only here- 
tofore, but even since the world has been 
blessed with the light of the glorious gospel. 
The apostle adds, Among whom also we all had 
our conversation in times past, which words 
refer to the Jews, whom he signifies here to 
have been in the like sad and miserable conai- 
tion by nature, and to have been as vile and 
wicked as the unregenerate Gentiles them- 
selves, and whose natural state he further 
describes in the next words. 4. We are by 
nature drudges tothe flesh, and to our cor- 
rupt affections, v.3. By fulfilling the desires 
of the flesh and of the mind, men contract 
that filthiness of flesh and spirit from which 
the apostle exhorts Christians to cleanse them- 
selves, 2 Cor. vii. 1. The fulfilling of the 


iis there is a privation of all spiritnal life. | desires of the flesh and of the mind includes 


The chunge wrought in the Ephesians. EPHESIANS. ~ 


all the sin and wickedness that are acted in 
and by both the inferior and the higher or 
nobler powers of the soul. We lived in the 
actual commission of all those sins to which 
corrupt nature inclined us. ‘The carnal mind 
makes a man a perfect slave to his vicious 
appetite.—The fulfilling of the wills of the flesh, 
so the words may be rendered, denoting the 
efficacy of these lusts, and what power they 
have over those who yield themselves up 
untothem. 5. We are by nature the child- 
ren of wrath, even us others. 'The Jews were 
so, as well as the Gentiles; and one man is 
as much so as another by nature, not only 
by custom and imitation, but from the time 
when we began to exist, and by reason of our 
natural inclinations and appetites. All men, 
being naturally children of disobedience, are 
also by nature children of wrath: God is 
angry with the wicked every day. Our state 
and course are such as deserve wrath, and 
would end in eternal wrath, if divine grace 
did not interpose. What reason have, sin- 
ners then to be looking out for that grace 
that will make them, of children of wrath, 
children of God and heirs of glory! Thus 
far the apostle has described the misery of 2 
natural state in these verses, which we shall find 
him pursuing again in some following ones. 
4 But God, who is rich in mercy, 
for his great love wherewith he loved 
us, 5 Even when we. were dead in 
sins, hath quickened us together with 
Christ, (by grace ye are saved;) 6 
And hath raised us up together, and 
made us sit together in heavenly 
places in Christ Jesus: 7 That in 
the ages to come he might show the 
exceeding riches of his grace in his 
kindness toward us through Christ 
Jesus. 8 For by grace are ye saved 
through faith ; and that not of your- 
selves: it ts the giftof God: 9 Not 
of works, lest any man should boast. 
10 For we are his workmanship, 
created in Christ Jesus unto good 
works, which God hath before or- 
dained that we should walk in them. 
Here the apostle begins his account of the 
glorious change that was wrought in them by 
converting grace, where observe, 
I. By whom, and in what manner, it was 
brought about and effected, 1. Negatively: 
Not of yourselves, v. 8. Our faith, our con- 
version, and our eternal salvation, are not the 
mere product of any natural abilities, nor of 
any merit of our own: Not of works, lest any 
man should boast,v.9. ‘These things are not 
brought to pass by any thing done by us, and 
therefore all boasting is excluded; he who 
lories must not glory in himself, but in the 
Bera There is no room for any man’s boast- 


ing of his own abilities and power 
though he had done any thing that migh 
deserve such immense favours from God. 
Positively: But God, who is rich in mercy 
&c. v. 4. God “himself is the author of thi: 
great and happy change, and his great love is 
the spring and fontal cause of it; hence hi 
resolved to show mercy. Love is his in- 
clination to do us good considered simply 
creatures; mercy respects us as apostate anc 
as miserable creatures. Observe, God’s eter. 
nal love or good-wil] towards his creature: 
is the fountain whence all his mercies vouc 
safed to us proceed; and that love of God i 
great love, and that mercy of his is rich mer y 
inexpressibly great and inexhaustibly rich. 
And then by grace you are saved: (v. 5), and 
by grace are you saved through fuith—it is ti 
gift of God, v. 8. Note, Every converted 
sinner is a saved sinner. Such are delivered 
from sin and wrath; they are brought in 
state of salvation, and have a right given then 
by grace to eternal happiness. The grace 
that saves them is the free undeserved good- 
ness and favour of God; and he saves them, 
not by the works of the law, but through faith 
in Christ Jesus, by means of which they com 
to partake of the great blessings of the gospel 
and both that faith and that salvation o1 
which it has so great an influence are the gi! 
of God. The great objects of faith are 
known by divine revelation, and madecred 
by the testimony and evidence which Gor 
hath given us; and that we believe to salva 
tion and obtain salvation through faith is 
entirely owing to divine assistance and p 
God has ordered all so that the whole 
appear to be of grace. Observe, 
II. Wherein this change consists, in seve 
ral particulars, answering to the misery 6 
our natural state, some of which are enum 
rated in this section, and others are mentionet 
below. 1. We who were dead are quickene 
(v. 5), we are saved from the death of sin an 
have a principle of spiritual life implanted ii 
us. Grace in the soul is a new life in the sou 
As death locks up the senses, seals up all Hy 
powers and faculties, so does a state of 
as to any thing that is good. Grace unlocks 
and opens all, and enlarges the soul. Ob 
serve, A regenerate sinner becomes a livin 
soul: he lives a life of. sanctification, beix 
born of God; and he lives in the sense of th 
law, being delivered from the guilt of sin b 
pardoning and justifying grace. He hat 
quickened us together. with Christ. Our spi 
ritual life results from our union with 
it isin him that we live: Because I li 
shall live also. 2. We who were burie 
raised up, v. 6. What remainsyet to be 
is here spoken of as though it were al 
past, though indeed we are raised up in vi 
of our union with him whom God hath re 
from the dead. Whenhe raised Christ 
the dead, he did in effect raise up all belie 
together with him, he being their co 
head; and when he placed him at his 


Oa@3 Ri ky ‘ Pow ry 
ee eetecaiy’ plate he advanced and 
rified them in and with him, their raised 
exalted head and forerunner.—And made 
us sit together in heavenly places in Christ 
Jesus. ‘This may be understood in another 
21 Sinners roll themselves in the dust; 
sanctified souls sit in heavenly places, are 
raised above theworld ; the world isas nothing 
to them, compared with what it has been, and 
compared with what theother worldis. Saints 
are not only Christ’s freemen, but they are 
assessors with him; by the assistance of his 
“grace they have ascended with him above this 
world to converse with another, and they live 
im the constant expectation of it. They are 
not only servants to the best of masters in the 
best work, but they are exalted to reign with 
him; they sit upon the throne with Christ, 
aq he has sat down with his Father on his throne. 


_ III. Observe what is the great design and 
aim of God in producing and effecting this 
change: And this, 1. With respect to others : 
That in the ages to come he might show, &c. 
‘{v. 7), that he might give a specimen and 
proof of his great goodness and mercy, for 
e encouragement of sinners in future time. 
yserve, The goodness of God in converting 
and ‘saying sinners heretofore is a proper 
iicetigenicnt to others in after-time to 
ope in his grace and mercy, and to apply 
elves to these. God having this in his 
ign, poor sinners should take great en- 
ragement from it. And what may we not 
pe for from such grace and kindness, from 
hes of grace, and from exceeding riches of 
gr to which this change is owing? 
dugh Christ Jesus, by ana through whom 
conveys all his favour and blessings to us. 
With respect to the regenerated sinners 
smselves: For we are his workmanship, 
ated in Christ Jesus unto good works, &c. 
v.10. It appears that all is of grace, because 
our spiritual advantages are from God. 
are his workmanship ; he means in respect 
‘the new creation; not only as men, but as 
mts. Thenew man is a new creature ; and 
God is its Creator. It isa new birth, and we 
are born or begotten of his will. In Christ 
Jesus, that is, on the account of what he has 
and suffered, and by the influence and 
‘operation of his blessed Spirit. Unto good 
works, &c. The apostle having before ascribed 
change to divine grace in exclusion of 
s, lest he should seem thereby to dis- 
age good works, he here observes that 
ugh the change is to be ascribed to nothing 
of that nature (for we are the workmanship of 
dj), yet God, in his new creation, has 
ned and prepared us for good works: 
ted unto good works, with a design that 
= should be fruitful in them. Wherever 
by his grace implants good principles, 
are intended to be for good works. 
ch God hath before ordained, that is, 
eed ane appointed. Or, the words may 
To which God hath before prepared 
at is, by blessing us with the knowledge 


CHAP. IL ~The change wrought im the Ephesians. 


of his will, and with the assistance of his 
Holy Spirit; and by producing such a change 
in us. we should walk in them, or 
glorify God by an exemplary conversation 
and by our perseverance in holiness. 


11 Wherefore remember, that ye 
being in time past Gentiles in the 
flesh, who are called Uncircumcision 
by that which is called the Circum 
cision in the flesh made by hands ; 
12 That at that time ye were without 
Christ, being aliens from the common - 
wealth of Israel, and strangers from 
the covenants of promise, having no 
hope, and without God in the world: 
13 But now in Christ Jesus ye who 
sometimes were far off are made nigh 
by the blood of Christ. 

In these verses the apostle proceeds in his 
account of the miserable condition of these _ 
Ephesians by nature. Wherefore remember, 
&c.v. 11. As if he had said, “ You should 
remember what you have been, and compare 
it with what you now are, in order to humble 
yourselves and to excite your love and thank- 
fulness to God.” Note, Converted sinners 
ought frequently to reflect upon the sinful- 
ness and misery of the state they were in by 
nature. Gentiles in the flesh, that is, living 
in the corruption of their natures, and being 
destitute of circumcision, the outward sign 
of an interest in the covenant of grace. Who 
are called uncircumcision by that, &c., that is, 
“You were reproached and upbraided for it 
by the formal Jews, who made an external 
profession, and who looked no further than 
the outward ordinance.” Note, Hypocriticai 
professors are wont to value themselves 
chiefly on their external privileges, and to 
reproach and despise others who are destitute 
of them. The apostle describes the misery 
of their case in several particulars, v. 12. 
“« At that time, while you were Gentiles, and 
in an unconverted state, you were,” 1. “In 
a Christless condition, without the knowledge 
of the Messiah, and without any saving 
interest in him or relation to him.” It is 
true of all unconverted sinners, all those 
who are destitute of faith, that they have no 
saving interest in Christ; and it must bea 
sad and deplorable thing for a soul to be 
without a Christ. Being without Christ, 
they were, 2. Aliens from the commonwealth 
of Israel ; they did not belong to Christ’s 
church, and had no communion with it, that 
being confined to the Israelitish nation. It 
is no small privilege to be placed in the 
church of Christ, and to share with the 
members of it in the advantages peculiar to it. 
3. They are strangers from the covenants of 
| promise. The covenant of grace has ever been 
|the same for substance, though, having un- 
| dergone various additions and improvements 
‘in the several ages of the church, it is called 


Kot ne a! a ae a ee 


The unten of Jews and Gentiles. 


covenants; and the covenants of promise, 
because it 1s made up of promises, and par- 
ticularly contains the great promise of the 
Messiah, and of eternal life through him. 
Now the Ephesians, in their gentilism, were 
strangers to this covenant, having never had 
any information nor overture of it; and all 
unregenerate sinners are strangers to it, as 
they have no interest in it. Those who are 
without Christ, and so have no interest in the 
Mediator of the covenant, have none in the 
promises of the covenant. 4. They had no 
hope, that is, beyond this life—no well- 
grounded hope in God, no hope of spiritual 
and eternal blessings. Those who are with- 
out Christ, and strangers from the covenant, 
can have no good hope; for Christ and the 
covenant are the ground and foundation of 
all the Christian’s hopes. They were in a 
state of distance and estrangement from Ged : 
Without Godin the world ; not without some 
general knowledge of a deity, for they 
worshipped idols, but living without any due 
regard to him, any acknowledged dependence 
on him, and any special interest in him. 
The words are, atheists in the world ; for, 
though they worshipped many gods, yet they 
were without the true God. 

The apostle proceeds (v. 13) further to 
illustrate the happy change that was made 
in their state: But now, in Christ Jesus, you 
who sometimes were far off, &c. They were 
far off from Christ, from his church, from the 
promises, from the Christian hope, and from 
God himself; and therefore from all good, 
like the prodigal son in the far country: this 
had been represented in the preceding verses. 
Unconverted sinners remove themselves at a 
distance from God, and God puts them at a 
distance: He beholds the proud afar off. ‘‘ But 
now in Christ Jesus, &c., upon your con- 
version, by virtue of union with Christ, and 
interest in him by faith, you are made nigh.” 
They were brought home to God, received 
into the church, taken into the covenant, and 
possessed of all other privileges consequent 
upon these. Note, The saints are a people 
near to God. Salvation is far from the 
wicked; but God is a help at hand to his 
people ; and this is by the blood of Christ, by 
the merit of his sufferingsand death. Every 
believing sinner owes his nearness to God, 
and his interest in his favour, to the death 
and sacrifice of Christ. 


14 For he is our peace, who hath 
made both one, and hath broken 
down the middle wall of partition 
between us; 15 Having abolished in 
his flesh the enmity, even the law of 
commandments contained in ordi- 
nances; for to make in himself of 
twain one new man, so making peace; 
16 And that he might reconcile both 


unto God ir one body by the cross, | sinners, whether Jews or Gentiles; and C 


EPHESIANS. 


Vet eg 


having slain the enmity 

And came and preached > I 
which were afar off, and to them th 
were nigh. 18 For through him w 
both have access by one Spirit unt 
the Father. Now therefore ye a 
no more strangers and foreigners, bu 
fellowcitizens with the saints, and 
the household of God; 20 And ar 


built upon the ig of th 
apostles and prophets, Jesus Chris 
himself being the chief corner ston 
21 In whom all the building fit 
framed together groweth unto a hol 
temple in the Lord: 22 Inwhomy 
also are builded together for an hab 
tation of God through the Spirit. 
We have now come to the last part of t] 
chapter, which contains an account of ¢ 
great and mighty privileges that convert 
Jews and Gentiles both receive from Chri 
The apostle here shows that those who we 
in a state of enmity are reconciled. Betwe 
the Jews and the Gentiles there had been 
great enmity; so there is between God al 
every unregenerate man. Now Jesus 
is our peace, v. 14. He made peace 
sacrifice of himself; and came to rece 
1. Jews and Gentiles to each other. | 
made both one, by reconciling these two 
visions of men, who were wont. to malign, 
hate, and to reproach each other before. 
broke down the middle wall of partition, 
ceremonial law, that made the great feu 
and was the badge of the Jews’ peculiar 
called the partition-wall by way of allusio 
the partition in the temple, which separ 
the court of the Gentiles. from that i 
which the Jews. only had liberty to en 
Thus he abolished in his flesh the enmity, 
By his sufferings in the flesh, he took 2 
the binding power of the ceremonial law 
removing that cause of enmity,and dist 
between them), which is here called the 
of commandments contained in ordinances, 
cause it enjoined a multitude of external. 
and ceremonies, and consisted of m 
stitutions and appointments about he 
ward parts of divine worship. The | 
ceremonies were abrogated by Christ, | 
their accomplishment in him. By taking t 
out of the way, he formed one chure! 
lievers, whether they had been Jews : 
tiles. Thus he made in himself of 
new man. He framed. both these par 
one new society, or body of God’s 
uniting them to himself as their com! 
head, they being renewed by the Holy Gt 
and now concurring in a mewrwayof gO: 
worship, so making peace between these 
parties, who were so much at variance bei 
2. There 1s 4n enmity between God 


Paty 
"ae 


- 


. Pets CHA 
to slay that enmity, and to reconcile 
both to God, v. 16. Sm breeds a quar- 
etween God and men. Christ came to 
ake up the quarrel, and to bring it to an end, 
by reconciling both Jew and Gentile, now 
collected and gathered into one body, toa 

wovoked and an offended God : and this by 
the cross, or by the sacrifice of himself upon 
the cross, having slain the enmity thereby. He, 
being slain or sacrificed, slew the enmity that 


¢ , ie 


i, 


P. Ill. 


The apostle's suffertnge. 


that building. They may be so called in a 
secondary sense, Christ bimself bemg the 
primary foundation; but we are rather to 
understand it of the doctrine delivered by the 
prophets of the Old Testament and the apus 
tles of the New. It follows, Jesus Christ 
himself being the chief corner-stone. In him 
both Jews and Gentiles meet, and constitute 
onechurch; and Christ supports the building 
by his strength: In whom all the building 


there was between God and poor sinners. | fitly framed together, &c.v. 21. All believers, 


The apostle proceeds to illustrate the great 
advantages which both parties gain by the 
mediation of our Lord Jesus Christ, v. 17. 
Christ, who purchased peace on the cross, 
came, partly in his own person, as to the 
Jews, who are here said to have been nigh, 
and partly in his apostles, whom he commis- 
‘sioned te preach the gospel to the Gentiles, 
who are said to have been afar off, in the 
sense that has been given hefore. And 
preached peace, or published the terms of 
reconciliation with God and of eternal life. 
‘Note here, When the messengers of Christ 
deliver his truths, it is in effect the same as 
he did it immediately himself. He is said 
) preach by them, insomuch that he who 
receiveth them receiveth him, and he who 
despiseth them (acting by virtue of his com- 
oie and delivering his message) despiseth 
and rejecteth Christ himself. Now the effect 
‘of this peace is the free access which both 
Jews and Gentiles have unto God (v. 18): 
For through him, in his name and by virtue 
of his mediation, we both have access or ad- 
‘mission into the presence of God, who has be- 
come the common reconciled Father of both: 
the throne of grace is erected for us to come 
and liberty of approach to that throne is 
edus. Ouraccess is by the Holy Spirit. 
Christ purchased for us leave to come to God, 
ad the Spirit gives us a heart to come and 
h to come, even grace to serve God 
bly. Observe, We draw nigh to God, 
h Jesus Christ, by the help of the 
it. The Ephesians, upon their conver- 
n, having such an access to God, as well 
s the Jews, and by the same Spirit, the apos- 
@ tells them, Now therefore you are no more 
rangers and foreigners, v. 19. ‘This he 
ntions by way of opposition to what he 
observed of them in their heathenism: 
y were now no longer aliens from the com- 
ealth of Israel, and no longer what the 
"were wonttoaccountall the nations of the 
besides themselves (namely, strangers to 
, but fellow-citizens with the saints, and 
ie household of God, that is, members of 
church of Christ, and having a right to 
privileges of it. Observe here, The 
is compared to a city, and every con- 
d sinner is free of it. It is also com- 
| to a house, and every converted sinner 
of the domestics, one of the family, a 
t anda child in God’s house. In v. 20 
wurch is compared to a building. The 
es and prophets are the foundation of 


of whom it consists, being united to Christ 
by faith, and among themselves by Christian 
charity, grow unto a holy temple, become a 
sacred society, in which there is much com- 
munion between God and his people, as in 
the temple, they worshipping and serving 
him, he manifesting himself unto them, they 
offering up spiritual sacrifices to God and he 
dispensing his blessings and favours to them 
Thus the building, for the nature of it, isa 
temple, a holy temple ; for the church is the 
place which God hath chosen to put his name 
there, and it becomes such a temple by grace 
and strength derived from himseif—in the 
Lord. The universal church being built — 
upon Christ as the foundation-stone, and 
united in Christ as the corner-stone, comes at 
length to be glorified in him as the top-stone : 
In whom you also are built together, &c., v. 
22. Observe, Not only the universal church 
is called the temple of God, but particular 
churches; and even every true believer'is a 
living temple, is a habitation of God through 
the Spirit. God dwells in all believers now, 
they having become the temple of God 
through the operations of the blessed Spirit, 
and his dwelling with them now is an earnest 
of their dwelling together with him to eternity. 
CHAP. III. 


This chapter consists of two parts. I, Of the account which Paul 
gives the Ephesians concerning himself, as he was appointed by 
God to be the apostle of the Gentiles, ver, 1—13. LI. OF his 
devout and: affectionate prayer to God for the Ephesians, ver. 
14:-21. We may observe it to have been very wiuch the practice 
of this apostle to intermix, with his instructions and counsels, 
intercessions and prayers to God for those to whom he wrote, as 
knowing that all his instructions and teachings would be useless 
and vain, except God did co-operate with them, and render them 
effectual. This is an example that all the ministers of Christ 
should copy after, praying earnestly that the efficacious opera— 
tions of the divine Spirit may attend their miuistrations, and 
crowu them with success. 


OR this cause I Paul, the prisoner 

_ of Jesus Christ for you Gentiles, 
2 (If ye have heard of the dispensa- 
tion of the grace of God which is 
given me to you-ward: 3 How that 
by revelation he made known unto 
me the mystery; (as I wrote afore in 
few words, 4 Whereby, when ye 
read, ye may understand my know- 
ledge in the mystery of Christ) 5 
Which in other ages was not made 
known unto the sons of men, as it is 
now revealed unto nis holy apostles 
and prophets by the Spirit; 6 That 
the Gentiles should be fellowheirs, 


Ped 


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Paul's apporntment as an apostle. 


and of the same hody, and partakers 
of his promise in Christ by the gos- 
pel: 7 Whereof I was made a mi- 
nister, according to the gift of the 
grace of God given unto me by the 
effectual working of his power. 8 
Unto me, who am less than the least 
of all saints, is this grace given, that 
I should preach among the Gentiles 
the unsearchable riches of Christ; 9 
And to make all men see what zs the 
fellowship of the mystery, which from 
the beginning of the world hath been 
hid in God, who created all things by 
Jesus Christ: 10 To the intent 
that now unto the principalities and 
powers in heavenly places might be 
known by the church the manifold 
wisdom of God, 11 According to 
the eternal purpose which he pur- 
posed in Christ Jesus our Lord: 12 


In whom we have boldness and access. 


with confidence by the faith of him, 
13 Wherefore I desire that ye faint 
not at my tribulations for yeu, which 
is your glory. 

Here we have the account which Paul gives 
the Ephesians concerning himself, as he was 
appoimted by Ged the apostle of the Gentiles. 

I. We may observe that he acquaints them 
with the tribulations and sufferings which he 
endured in the discharge of that office, v. 1. 
The first clause refers to the preceding 
chapter, and may be understood either of 
these two ways :—1. “For this cause,—for 
having preached the doctrine contained in the 
foregoing chapter, and for asserting that the 
great privileges of the gospel belong not only 
to the Jews, but to believing Gentiles also, 
though they are not circumcised,—for this I 
am now a prisoner, but a prisoner of Jesus 
Christ, as I suffer in his cause and fe- his 
sake, and continue his faithful servant and 
the object of his special protection and care, 
while I am thus suffering for him.” Ob- 
serve, Christ’s servants, if they come to be 
prisoners, are his prisoners ; and he despises 
not his prisoners. He thinks never the 
worse of them for the bad character which 
the world gives them, or the evil treatment 
that they met with in it. Paul adhered to 
Christ, and Christ owned him, when he was 
m prison.—For you, Gentiles ; the Jews per- 
secuted and imprisoned him because he was 
the apostle of the Gentiles, and preached the 
gospel to them. We may learn hence that 
the faithful ministers of Christ are to dis- 
pense his sacred trutas, however disagreeable 


they may be to some, and whatever they | and all the gracious overtures that it mal 
theinselves may suffer for doing so. Or, 2. | and the joyful tidings that it conte 
The words may be thus understood :-—“ For 


EPHESIANS. 


‘ceed from the rich grace of God; 


this cause,—since you are 
and foreigners (as ch. ii. 19), but are’ 
to Christ, and admitted into communion 
his church,—J Paul, who am the prisoner ¢ 
Jesus Christ, pray that you may be enable 
to act as becomes persons thus favoured b 
God, and made partakers of such privileges.’ 
To this purport you find him expressin 
himself in v. 14, where, after the digressio 
contained in the several verses intervening 
he proceeds with what he began in the f 
verse. Observe, Those who have receive 
grace and signal favours from God stand | 
need of prayer, that they may improve an 
advance, and continue to act as becomes then 
And, seeing Paul while he was a prisone 
employed himself in such prayers to God | 
behalf of the Ephesians, we should lea 
that no particular sufferings of our ow 
should make us so solicitous about oursely 
as to neglect the cases of others in our supp! 
cations and addresses to God. He spea 
again of his sufferings: Wherefore I desi 
that you faint not at my tribulation for yo 
which is your glory, v.13. While he was 
prison, he suffered much there; and, thoug 
it was upon ‘their account that he suffere 
yet he would not have them discouraged » 
dismayed at this, seeing God had done su 
great things for them by his ministry. Wh 
a tender concern was herefor these Ephesiat 
The apostle seems to have been more sé 
citous lest they should be discouraged aj 
faint upon his tribulations than about what 
himself endured; and, to prevent this, 
tells them that his sufferings were their glo} 
and would be so far from being a real ¢ 
couragement, if they duly considered 
matter, that they ministered cause to thi 
for glorying and for rejoicing, as this ¢ 
covered the great esteem and regard whi 
God bore to them, in that he not only si 
his apostles to preach the gospel to the 
but even to suffer for them, and to con! 
the truths they delivered by the persecuti 
they underwent. Observe, Not only 
faithful ministers of Christ themselves, 
their people too, have some specia! cause 
joy and glorying, when they suffer for 
sake of dispensing the gospel. bs 

IJ. The apostle informs them of G 
appointing him to the office, and eminel 
fitting and qualifying him for it, by a spe 
revelation that he made unto him. 1. 
appointed him to the office:' Jf you 
heard of the dispensation of the grace of G 
which is given me to you-ward, v.2. 4 
could not have heard of this, and there 
he does not design to speak doubtful 
this matter. Etye is sometimes an aff 
tive particle, and we may read it, Since” 
have heard, &c. He styles the gospel 
grace of God here (asin other places) because 
it is the gift of divine grace to sinful men; 


h 


i rument in th 
rit by which God works grace in the 
f men. He speaks of the dispensa- 
| of this grace given to him; he means 
s he was authorized and commissioned by 
d to dispense the doctrine of the gospel, 
ch commission and authority were given 
to him chiefly for the service ot the Gentiles : 
to you-ward. And again, speaking of the 
gospel, he says, Whereof Iwas made a mi- 
mister, &c. v. 7. Here he again asserts ‘his 
authority. He was MADE a minister—he did 
not make himself such; he took not to him- 
self that honour—and he was made such 
according to the gift of the grace of God 
unto him. God supplied and furnished him 
fer his work; and in the performance of 
it suitably assisted him with all needful 
gifts and graces, both ordinary and extra- 
ordinary, and that by the effectual work- 
ing of his power, in himself more especially, 
and also in great numbers of those to whom 
e preached, by which means his labours 
mong them were successful. Observe, What 
God calls men to he fits them for, and does 
it with an almighty power. An effectual 
Working of divine power attends the gifts of 

ne grace. 2. As God appointed him to 
e office, so he eminently qualified him for 
by a special revelation that he made unto 
n. He makes mention both of the mystery 
t was revealed and of the revelation of it. 
The mystery revealed is that the Gentiles 
ild be fellow-heirs, and of the same body, 
partakers of his promise in Christ, by the 
el (v. 6); that is, that they should be 
int-heirs with the believing Jews of the 
enly inheritance ; and that they should 
mbers of the same mystical body, be 
ed into the church of Christ, and be in- 


y 


one of 


sted in the gospel-promises, as well as 
1e Jews, and particularly in that great pro- 

se of the Spirit. And this in Christ, being 
pited to Christ, in whom all the promises are 
a and. amen ; and by the gospel, that is, in 

times of the gospel, as some understand 
; or, by the gospel preached to them, which 
s the great instrument and means by which 
God works faith in Christ, as others. This 
s the great truth revealed to the apostles, 
mely, that God would call the Gentiles to 
jon by faith in Christ, and that without 
orks of the law. (2.) Of the revelation 
s truth he’speaks, v. 3—5. Here we 
r observe that the coalition of Jews and 
tiles in the gospel church was a mys- 
a great mystery, what was designed in 
counsel of God before all worlds, but 
; could not be fully understood for many 
, till the accomplishment expounded the 
phecies of it. It is called a mystery 
se the several circumstances and pecu- 
es of it (such asthe time and manner 
means by which it should be effected) 
concealed and kept secret in God’s own 
st, till by an immediate revelation he made 
n known to his servant. See Acts xxvi. 


re eo 


= et 


Paul's laboui 


rs 1s on apostle 
16—18. And it is called the mystery of 
Christ because it was revealed by him (Gal. 
i. 12), and because it relates so very much to 
him. Of this the apostle has given some 
hints afore, or a little before; that is, in 
the preceding chapters. Whereby, when you 
read ; or, as those words may be read, unto 
which attending (and it is not enough for us 
barely to read the scriptures, unless we attend 
to them, and seriously consider and lay to 
heart what we read), you may understand my 
knowledge in the mystery of Christ ; so as to 
perceive how God had fitted and. qualified 
him to be an apostle to the Gentiles, which 
might be to them an evident token of his 
divine authority. This mystery, he says, im 
other ages was not made known unto the sons 
of men, as it is now revealed unto his holy 
apostles and prophets by the Spirit (v. 5); 
that is, ‘‘ It was not so fully and clearly disco- 
vered in the ages before Christ as it is now 
revealed unto the prophets of this age, the 
prophets of the New Testament, who are im- 
mediately inspired and taught by the Spirit.” 
Let us observe, that the conversion of the 
Gentile world to the faith of Christ was an 
adorable mystery, and we ought to bless God 
for it. Who would have imagined that those 
who had been so long in the dark, and at so 
great a distance, would be enlightened with 
the marvellous light, and be made nigh? Let 
us learn hence not to despair of the worst, 
of the worst of persons, and the worst of 
nations. Nothing is too hard for divine grace 
to do: none so unworthy but God may 
please to confer great grace upon them. And 
how much are we ourselves interested in this 
affair ; not only as we live in a time in which 
the mystery is revealed, but particularly as 
we area part of the nations which in times past 
were foreigners and strangers, and lived in 
gross idolatry; but are now enlightened with 
the everlasting gospel, and partake of its 
promises ! 

III. The apostle informs them how he 
was employed in this office, and that with 
respect to the Gentiles, and to all men. 

1. With respect to the Gentiles, he preached 


to them ihe wnsearchable riches of Christ, 


v. 8. Observe, in this verse, how humbly 
he speaks of himself, and how highly he 
speaks of Jesus Christ. (1.) How humbly 
he speaks of himself: I am less than the 
least of all saints. St. Paul, who was the 
chief of the apostles, calls himself less than 
the least of all saints: he means on ac- 
count of his having been formerly a perse- 
cutor of the followers of Christ. He was, 
in his own esteem, as little as could be. 
What can be less than the least? To speak 
himself as little as could be, he speaks hira- 
self less than could be. Observe, Tivose 
whom God advances to honourable employ- 
ments he humbles and makes low in their 
own eyes; and, where God gives grace to 
be humble, there he gives all other grace. 
You may also observe in what a different 
23—VI. 


Te PRS ee eee eS ee 
The apostle’s prayer, 
manner tlie apostle speaxs of himseif and of 
his office While he magnifies his office, he 


debases himself. Observe, A faithful minister 
of Christ may be very humble, and think 


very meanly of himselt. even when he thinks | wisdom manifested in the’ 


and speaks: very highly and honourably of 
ais sacred function. (2.) How highly he 
speaks of Jesus Christ: The unsearchable 
riches of Christ. here isa mighty treasury 
of mercy, grace, and love, laid up in Christ 
Jesus, and that both for Jews and Gentiles. 
Or, the riches of the gospel are here spoken 
of as the riches of Christ: the riches which 
Christ purchased for, and bestows upon, all 
believers. And they are unsearchable riches, 
which we cannot find the bottom of, which 
human sagacity could never have discovered, 
and men could no otherwise attain to the 
knowledge of them but by revelation. Now 
it was the apostle’s business and employment 
to preach these unsearchable riches of Christ 
among the Gentiles: and it was a favour’ he 
greatly valued, and looked upon it as an 
unspeakable honour to him: “ Unto me 
is this grace given ; this special favour God 
has granted to such an unworthy creature as 
Tam.” And ié isan unspeakable favour to 
the Gentile world that to them the unsearch- 
able riches of Christ are preached. Though 
many remain poor, and are not enriched with 
these riches, yet it is a favour to have them 
preached among us, to have an offer of them 
made to us; and, if we are not enriched 
with them, it is our own fault. 

2. With respect to all men, v. 9. His 
business and employment were to make all 
men see (to publish and make known to the 
whole world) what is the fellowship of the 
mystery (that the Gentiles who have hitherto 
been strangers to the church, shall be ad- 
mitted into communion with it) which from 
the beginning of the world hath been hid in 
God (kept secret in his purpose), who created 
all things by Jesus Christ: as John i. 3, All 
things were made by him, and without him 
was not any thing made that was made ; and 
therefore no wonder that he saves the Gentiles 
as well as the Jews; for he is the common 
Creator of them both: and we may conclude 
that he is able to perform the work of their 
redemption, seeing he was able to accomplish 
the great work of creation. It is true that 
both the first creation, when God made all 
things out of nothing, and the new creation, 
whereby sinners are made new creatures by 
converting grace, are of God by Jesus Christ. 
The apostle adds, To the intent that now unto 
the principalities and powers in heavenly places 
might be known, by the church, the manifold 
wisdom of God, v.10. This was one thing, 
among others, which God had in his eye in 
revealing this mystery, that the good angels, 
who have a pre-eminence in governing the 
kingdoms and principalities of the w rorid, and 
who are endued with great power to execute 
the will of God on this earth (though their 
ordinary residence is in heayen) may be in- 


7 Sl ‘ ns "i 4 . 
Pees iS. et? Dy 


formed, from what: Q 
is done in and by it, of they 
of God; that is, of the 
which God wisely dispen 


arr he takes’ . ordering his: chureh 
the several ages of it, and’ aoa in) 
ceiving the Gentiles inte 4 it. ‘The holy ange 
who look into the mystery of our red 
by Christ, could not but take notice ¢ 
branch of that mystery, that among — 
tiles is preached the unsearchable ric 
Christ. And this is aecording to. the eter 
purpose which he purposed in Clirist Jani 
Lord, v.11. Some translate the words’ ra 
apd0cow Toy aidywy thus, According to t 
fore-disposing of the ages which hema 
So Dr. Whitby, &¢. “In the: first of t 
ages,” says this author, “ his wisdom seéi 
fit to give the promise of a Saviour to a fall 
Adam: in the second age to typify 
present him to the Jews in sacred p 
rites, and sacrifices: and in the age o 
Messiah, or the last age; to reveal pani 0 
Jews, aid preach him to the Gentile 
Others understand it, according to our t 
lation, of the eternal pur “which G 
purposed to execute in | through Je 
Christ, the whole of wreath has‘ done in 
great affair of man’s: redemption’ being 
pursuance of his eternal decree’ eve: ; 
matter. The apostle, having a 
Lord Jesus Christ, subjoms concerning 
In whom we have boldness and. access. with 
fidence by the faith of him (v.12); that 
“ By (or through) whom we haye libert 
open our minds freely to God; as toa’ 
and a well-grounded persuasion ‘of audi 
and of acceptance with him; and thi 
means of the faith we have in him, as \ 
great Mediatorand Advocate.”” We may eo 
with humble boldness to hearfrom God, k 
ing that the terror of the curse is done 4 
and we may expect to hear from him g 
words and comfortable. bree 
with confidence to speak to God, knowin 
we have such a Mediator between God an 
and such an Advocate with the Father. 


14 For this cause 1 bow my 1 
unto the Father of our Lord - 
Christ, 15 Of whom the ¥ 
family in heaven and earth is ne 
16 That he would grant you, ac 
ing to the riches of his glory, te 
strengthened with might by his Spi 
in the inner man; 17 That Chi 
may dwell in your hearts by fait 
that ye, being rooted and groumi 
in loye, 18 “May be able “to. co 
prehend with all saints what is t 
breadth, and length, and Denial 
height; 19 And to know the lo € 
Christ, which passeth nit 


A, 


2S Siena s 

ht be filled with all the fulness 
d. 20 Now unto him that is 
2 to do exceeding abundantly above 
nat. we ask or.think, according to 
that worketh im us, 21 


Unto him ¥e glory in the church by 
Christ Jesus throughout all ages, 
world without end. Amen. 


We now come to the second part of this 
chapter, which contains Paul’s devout and 


affectionate prayer to God for his beloved 
‘ jans.— For this cause. This may be 
weferredseither to the immediately foregoing 
werse, That you faint not, &c., or, rather, the 
apostle is here resuming what he began at 
the first verse, from which he digressed .in 
which are interposed. Observe, 
__ LI. 'Powhom he prays—to God, as the Father 
of our Lord Jesus Christ, of which see ch. 1.3. 
IL. His-outward posture in prayer, which 
humble and reverent: I bow my knees. 
Whenwe draw nigh to God, we should 
e him in our hearts, and express our 
erence in the most:suitable and becoming 
aviour and gesture. Here, having men- 
ioned Christ, he cannot pass without an ho- 
mourable encomium of his love, v. 15. The uni- 
wersal church has a dependence upon the Lord 
us Christ: Of whom the whole family in 
aven and earth is.mamed. The Jews were 
ont to: boast of Abraham as their father, but 
Jews and Gentiles are both denominated 
rom Christ-(so some); while others under- 
stand it of the saints in heaven, who wear the 
own of glory, and of saints on earth who 
going on in the work of grace here. Both 
one and the other make but one family, 
2 household ; and from him they are named 
ISTIANS, as they really are such, acknow- 
ing their dependence upon, and their re- 
‘to, Christ. 
. What the apostle asks of God for these 
friends—spiritual blessings, which are the 
essinss,-and the most earnestly to be 
Jught and prayed for by every one of us, 
th for ourselves and for our friends. 1. 
itual strength for the work and duty to 
ich they were called, and in which they 
were employed: Thatehe would grant you, 
|aecording to the riches of ‘his grace, to be 
rengthened, &c. The inner man is the heart 
. To be strengthened with might is to 
chtily strengthened, much more than 
hey were at present; to be endued with a 
ugh degree of grace, and spiritual abilities 
discharging duty, resisting temptations, 
ring persecutions, &e. And the apostle 
at this may be according to the riches 
glory, or according to his glorious 
answerable to that great abundance of 
mercy, and power, which resides in 
d is hisglory: and this by his Spirit, 
is the immediate worker of grace in the 
uls of God’s people. Observe from these 
things, That strength from the Spirit of God 
| YOR, IX. 


a 


ic. 


— J ee = eee te 4 | 


| ae The apostle’s prayer 
in the mner man is the best and most * 
sivable strength, strength in the soul, the 
strength of faith and other graces, strength 
to serve God-and to do our duty, and to per- 
severe in:our Christian course with vigouz 
and with cheerfulness. And let us furt ie: 
observe that as the work of grace is first be. 
gun soit is continued and carried on, by the 
blessed. Spirit of God. 2. The indwelling of 
Christ in their hearts, v.17. .Christ is said 
to dwell in his people, as he is.always presen 

with them by his gracious influences and 
operations. Observe, It)is a desirable thing 
to have Christ dwell in our hearts; and if 
the law of Christ be written there, and the 
love of Christ be shed. abroad. there, then 
Christ dwells there. Christ is an inhabitant 
in the:soul of every good Christian. Where 
his Spirit dwells, there he dwells; and he 
dwells in the heart by faith, by means of the 
continual exercise of faith upon. him. Faith 
opens the. door. of the soul, to receive Christ ; 
faith admits him,.and submits 'to him. By 
faith we are united to Christ,and have an m- 
terest'in him. 3. The fixing of pious and 
devout affections in the soul: That you being 
rooted and grounded in love, stedfastly fixed 
in your love to God, the Father of our Lora 
Jesus Christ, and to all the saints, the beloved 
of our Lord Jesus Christ. Many have some 
love to God and to his servants, but it is a 
flash, like the crackling of thorns under a 
pot, it makes a great noise, but is gone pre-= 
sently. Weshould earnestly desire that good 
affections may be fixed in us, that we may be 
rooted and grounded in love. Some under- 
stand it of their being settled and established 
in the sense of God’s love to them, which 
would inspire them with greater ardours of 
holy love to him, and to one another. And 
how very desirable is it to have a settled fixed 
sense of the love of God and Christ to our 
souls, so as to be able to.say with the apostle 
at all times, He has loved me! Now the best 
way to attain this is to be careful that we 
maintain a constant love to God in our souls; 
this will be the evidence of the love of Ged 
tous. We love him, because he first loved us. 
In order to this he prays, 4. For their expe- 
rimental acquaintance with the love of Jesus 
Christ. The more intimate acquaintance we 
have with Christ’s love to us, the. more our 
love will be drawn out to him, and to those 
who are his, for his sake: That you may be 
able to comprehend with all saints, &c. (v. 18 

19); that is, more clearly to,understand, and 
firmly to believe, the wonderful love of Christ 
to his, which the sats do understand and 
believe in some measure, and shall under- 
stand more hereafter. Christians should not 
aim to comprehend above all saints; but be 
content that God deals with them as he uses 
to do with those who love and fear his name 

we should desire to comprehend with. ail 
saints, to have so much knowledge as the 
saints are allowed to have in this world. We 
-should be ambitious 2f coming up with the 

+A 


~ 


Consisicney en orced. 


first three ; but not of going beyond what is 
the measure of the stature of other. saints. 
It is observable how magnificently the apostle 
speaks of the love of Christ. ‘The dimensions 
of redeeming love are admirable: The breadth, 
and length, and depth, and height. By enu- 
merating these dimensions, the apostle de- 
signs to signify the exceeding greatness of 
the love of Christ, the unsearchable riches of 
his love, which is higher than heaven, deeper 
than hell, longer thun the earth, and broader 
than the sea, Job xi. 8,9, Some describe the 
particulars thus: By the breadth of it we may 
understand the extent of it to all ages, nations, 
and ranks of men; by the length of it, its 
continuance from everlasting to everlasting ; 
by the depth of it, its stooping to the lowest 
condition, with a design to relieve and save 
those who have sunk into the depths of sin 
and misery; by its height, its entitling and 
raising us up to the heavenly happiness and 
glory. We should desire to comprehend this 
love: it is the character of all the saints that 
they do so; for they all have a complacency 
and a confidence in the love of Christ: And 
to know the love of Christ which passeth know- 
ledge, v.19. If it passeth knowledge, how 
can we know it? We must pray and endea- 
vour to know something, ard should still 
covet and strive to know more and more of 
it, though, after the best endeavours, none 


_can fully comprehend it: in its full extent it 


surpasses knowledge. ‘Though the love of 
Christ may be better perceived-and known 
by Christians than it generally is, yet it can- 
not be fully understood on this side heaven. 
5. He prays that they may be filled with all 
the fulness of God. It is a high expression: 
we should not dare to use it if we did not 
find it in the scriptures. It is lke those 
other expressions, of being partakers of a 
divine nature, and of being perfect as our Fa- 
ther in heaven is perfect. We are not to un- 
derstand it of his fulness as God in himself, 
but of his fulness as a God in covenant with 
us, as a God to his people: such a fulness as 
God is ready to bestow, who is willing to fill 
them all to the utmost of their capacity, and 
that with all those gifts and graces which he 
sees they need. Those who receive grace for 
grace from Christ’s fulness may be said to be 
filled with the fulness of God, according to 
their capacity, all which is in order to their 
arriving at the highest degree of the know- 
ledge and enjoyment of God, and an entire 
conformity to him. 

The apostle closes the chapter with a 
doxology, v. 20,21. It is proper to conclude 
our prayers with praises. Our blessed Sa- 
viour has taught us to do so. ‘Take notice 
how he describes God, and how he ascribes 
glory to him. He describes him as a God 
that is able to do exceedingly abundantly above 
all that we ask or think. There is an inex- 
haustible fulness of grace and mercy in God, 
which tke prayers of all the saints can never 
draw dry. Whatever we may ask, er think 


EPHESIANS. 


to ask, still God is still ; 
abundantly more, exceeding 
more. Open thy mouth ever so 
hath wherewithal to fill it. Note. 
applications to God we should encov 
faith by a consideration of his all-sufficien 
and almighty power. According to the pou 
which worketh in us. As if he had said, 
have already had a proof of this power of Ga 
in what he hath wrought in us and done { 
us, having quickened us by his grace, z 
converted us to himself. The power. that st 
worketh for the saints is according to th 
power that hath wrought in them. Where’ 
God gives of his fulness he gives to — 
perience his power. Having thus describ 
God, he ascribes glory to him. When 
come to ask for grace from God, we ought 
give glory to God. Unto him be glory in | 
church by Christ Jesus. In ascribing gle 
to God, we ascribe all excellences and p 
fections to him, glory being the effulgen 
and result of them all. Observe, ‘The seat 
God’s praises is in the church. ‘That li 
rent of praise which God receives from t 
world is from the church, a sacred socié 
constituted for the glory of God, every pai 
cular member of which, both Jew and Gent 
concurs in this work of praising God. 1 
Mediator of these praises is Jesus Ch 
All God’s gifts come from him to us thro 
the hand of Christ ; and all our praises p 
from us to him through the same hand. 
God should and will be praised thus thro 
out all ages, world without end ; for he) 
ever have a church to praise him, and he 
ever have his tribute of praise from 
church. Amen. So be it; and so it will 


tainly be. 
CHAP IV. 


We have gone through the former part of this epistle, which 
sists of several important doctrinal truths, contained in 
preceding chapters. We enter now on th 
which we have the most weighty and seri 
can be given. We may observe that in th 
Paul's epistles, the furmer part is doctrin: 
the minds of men iw the great truths and doctrines of the § 
the latter is practical, and designed for the direction of thei 
and manners, all Christians being bound to end ut 
soundness in the faith, and regularity in life and 
what has gone before we have heard of Christian priv 
which are the matter of our comfort. tv what follows we 
hear of Christian duties, and what the Lord our God requi 
us in consideration of such privileges vouchsafed to 
best way to understand the mysteries and partake 
leges of which we have read before is conscientiously to pr 
the duties prescribed to us in what follows: as, on | 
hand, a serious consideration and belief of the doctrine 
have been taught us im the foregoing chapters wil 
foundation on which to build the practice of the duties 
in those which are yet before us. Christian faith and C! 
practice mutually befriend each other. In this ch 
divers exhortations to important duties. {. One th 
general, ver. 1. II. An exhortation to mutual love, 1 
concord, with the proper means and motives to pi 
ver. 2—16. II1. An exhortation to Christian puri 
of life; and that both more general (ver. 17—24) an 
particular instances, ver. 25, to the end. woes 


THEREFORE, (the priso 
the Lord,) beseech you that 
walk worthy of the vocation wh 
with ye are called, a 
This is a general exhortation to wal 
becomes our Christian profession. | 


now a prisoner 2! Rome; and he was the 
soner of the Lord, or in the Lord, w 


ile 


‘what he wrote to them with the greater ten- | 


derness and with some special advantage. It 
was a doctrine he thought worth suffering 
for, and therefore surely they should think it 
worthy their serious regards and their dutiful 
observance. We have here the petition of a 
poor prisoner, one of Christ’s prisgners : “ I 
therefore, the prisoner of the Lord, beseech 
you, &c. Considering what God has done 
for you, and to what a state and condition he 
has called you, as has been discoursed before, 
I now come with an earnest request to you 
{not to send me relief, nor to use your interest 
‘for the obtaining of my liberty, the first thing 
‘which poor prisoners are wont to solicit from 
their friends, but) that you would approve 
fourselves good Christians, and live up to 
our profession and calling: That you walk 
iorthily, agreeably, suitably, and congruously 
0 those happy circumstances into which the 
‘grace of God has brought you, whom he has 
‘converted from heathenism to Christianity. 
Observe, Christians ought to accommodate 


fat, an to the gospel by which they are 


‘ealled, and to the glory to which they are 
lied ; both are their vocation. We are called 
ristians; we must answer that name, and 
ive like Christians. We are called to God’s 
Hingiom and glory ; that kingdom and glory 
jerefore we must mind, and walk as becomes 
he heirs of them. 
_ 2 With all lowliness and meekness, 
with longsuffering, forbearing one 
another in love; 3 Endeavouring 
‘to keep the unity of the Spirit in the 
ondof peace. 4 There is one body, 
nd one Spirit, even as ye are called 
1 one hope of your calling; 5 One 
4ord, one faith, one baptism, 6 One 
God and Father of all, who is above 
all, and through all, and in you all. 
7 But unto every one of us is given 
race according to the measure of the 
t of Christ. 8 Wherefore he saith, 
When he ascended up on high, he led 
ivity captive, and gave gifts unto 
n. 9 (Now that he ascended, what 
sit but that he also descended first 
‘into the lower parts of the earth? 10 
He that descended is the same also 
be ascended up far above all hea- 
_yens, that he might fill all things.) 
‘11 And he gave some, apostles; and 
e, prophets; and some, evange- 
S; and some, pastors and teachers , 


For the perfecting of the saints, 


t >. 4 vie aie Sa te tae 


, > =e ee Vere 
Fass 


Exhortatien to unity. 


|for the work of the ministry, for the 


edifying of the body of Christ: 13 
Till we all come in the unity crf the 
faith, and of the knowledge of the 
Son of God, unto a perfect man, unto 
the measure of the stature of the ful- 
ness of Christ: 14 That we hence- 
forth be no more children, tossed to 
and fro, and carried about with every 
wind of doctrine, by the sleight of 
men, and cunning craftiness, whereby 
they lie in wait to deceive; 15 But 
speaking the truth m love, may grow 
up into him in all things, which is the 
head, even Christ: 16 From whom 
the whole body fitly joined together 
and compacted by that which every 
joint supplieth, according to the effec- 
tual working in the measure of every 
part, maketh increase of the body 
unto the edifying of itself in love. 


Here the apostle proceeds to more parti- 
cular exhortations. Two he enlarges upon 
in this chapter :—To unity and love, purity 
and holiness, which Christians should very 
much study. We do not walk worthy of the: 
vocation wherewith we are called if we be not 
faithful friends to all Christians, and sworn 
enemies to all sin. 

This section contains the exhortation te 
mutual love, unity, and concord, with the 
proper means and motives to promote them. 
Nothing is pressed upon us more earnestly in 
the scriptures than this. Love is the law ot 
Christ’s kingdom, the lesson of his school, 
the livery of hisfamily. Observe, 

I. The means of unity: Lowliness and 
meekness, long-suffering, and forbearing one 
another in love, v. 2. By lowliness we are 
to understand humility, entertaming mean 
thoughts of ourselves, which is opposed to 
pride. By meekness, that excellent dispo- 
sition of soul which makes men unwilling to 
provoke others, and not easily to be provoked 
or offended with their infirmities; and it is 
opposed to angry resentments and peevish- 
ness. Long-suffering implies a patient bear- 
ing of injuries, without seeking revenge. 
Forbearing one another in love signifies bearing 
their infirmities out of a principle of love, 
and so as not to cease to love them on the 
account of these. ‘Tbe best Christians have 
need to bear one with another, and to make 
the best one of another, to provoke one 
another’s graces and not their passions. We 
find much in ourselves which it is hard to 
forgive ourselves ; and therefore we must not 
| think it much if we find that in others which 
| we think hard to forgive them, and yet we 

must forgive them as we forgive ourselves 
Now withont these things unity cannot be 
jreserved. The first step towards unity is 


Pats ea 


Persuasives to unity. , EPHESIANS. 
‘humility ; witnout this there will be no meek- 


ness, no patience, or forbearance; and without 
these no unity. Pride and passion break the 
peace, and make all the mischief. Humility 
znd meekness restore the peace, and keep it. 
Only by pride comes contention ; only by 
dtumility comes love. The more lowly-mind- 
edness the more like-mindedness. We do 
not walk worthy of the vocation wherewith 
we are called if we be not meek and lowly of 
heart : for he by whom we are called, he to 
whom we are called, was eminent for meek- 
ness and lowliness of heart, and has com- 
manded us therein to learn of him. 

If. The nature of that unity which the 


_apostle prescribes : it is the unity of the Spirit, 


v. 3. ‘The seat of Christian unity is in the 
heart or spirit: it does not lie in one set of 
thoughts, nor in one form and mode of 
worship, but in one heart and one soul. 
This unity of heart and affection may be said 
to be of the Spint of God; it is wrought by 
him, and is one of the fruits of the Spirit. 
This we should endeavour to keep. Endea- 
vouring is a gospel word. We must do our 
utmost. If others will quarrel with us, we 
must take all possible care not to quarrel 
with them. If others will despise and hate 
us, we must not despise and hate them. In 
the bond of peace. Peace is a bond, as it 
unites persons, and makes them live friendly 
one with another. A peaceable disposition 
and conduct bind Christians together, whereas 
discord and quarrelling disband and disunite 
their hearts and affections.’ Many slender 
twigs, bound together, become strong. The 
bond of peace is the strength of society. Not 
that it can be imagined that all good people, 
and ali the members of societies, should be in 
every thing just of the same length, and the 
same sentiments, and the same judgment : 
but the bond of peace unites them all to- 
gether, with anon obstante to these. As in 
a bundle of rods, they may be of different 
lengths and different. strength; but, when 
they are tied together by one bond, they are 
stronger than any, even than the thickest 
and strongest was of itself. 

III. The motives proper to promote this 
Christian unity and concord. The apostle 
urges several, to persuade us thereto. 

1. Consider how many. unities there are 
that are the joy and glory of our Christian 
profession. ‘There should be one heart ; for 
there is one body, and one Spirit, v.4. Tio 
hearts in one body would be monstrous. If 
there be but one body, all that belong to that 
body should have one heart. ‘The Catholic 
church is one mystical body of Christ, and 
all good Christians make up but one body, 
imcorporated by one charter, that of the 
gospel, animated by one Spirit, the same 
Holy Spirit who by his, gifts. and, graces 
quickens, enlivens, and governs that body. 
If we belong to Christ, we are all actuated by 
oae, and the same Spirit, and therefore should 
be.one. Hven as you are called in one hope of 


ma 


yourcalling. Fi 
thing hoped for. 
the hope of which we are 
tians are ‘called to the-same 
life. There.is one Christ that th 
in, and one heaven that they are all he 
for; and therefore they should be of 
heart. One Lord (v. 5), that.is, Christ, 
head of the church, to whom, by God’: 
pointment, all ristians are imn 
subject. One faith, that is, the gospel, | 
taining the doctrine of the Chmstian fe 
or, it is the same grace of faith (faith 
Christ) whereby all Christians are saved. 
baptism, by which we profess our faith, b 
baptized in the name of the Father, Son, 
Holy Ghost; and..so the same’ sacrame 
covenant, whereby we engage ourselves to 
Lord Christ. .One God and Father of ail, 
One God, who owns all the true memb 
the church for his children; for he is 
Father | of all such by special relation, < 
is the Father of aeseate creation: ani 
is above all, by his essence, and with re: 
to the glorious perfections of his nature, 
as he has. dominion. over all creatures 
especially over his church, and throug] 
by his providence upholding and go 
them: and in you ail, in-all belie 
whom he dwells as in his holy temp] 
Spirit and special grace. If then there | 
many ones, it is a pity but there show 
one more—one heart, or one soul. 

2. Consider the variety of gifts that C 
has bestowed among Christians: But 
every one of us is given grace according t 
measure of the gift of Christ. Thougk 
members of Christ’s church agree in son 
things, yet there are some things wh 
they differ: but this should breed no di 
ence of affection among them, since the} 
all derived from the same bountiful au 
and designed for the same great ends. | 
every one of us Christians is given | 
some gift of grace, in some kind or d 
or other, for the mutual help of one an 
Unto every one of us ministers is” 
grace; to some a greater measure of gil 
others a less measure. ‘The different gi 
Christ’s ministers proved a great occasi 
contention among the first Christian: 
was for Paul, and another for Apollos. ” 
apostle shows that they bad no reast 
quarrel about them, but'all the reason ii 
world to agree in the jomt use of ther 
common edification; because all was 
according to the measure of the gift oj 
in such a measure as seemed best to © 
to bestow upon everyone. Observe, Al 
ministers, and all the members of 
owe all the gifts and graces that 
possessed of to him; aie isa 
son why we should love one another, be 
to every one of us is given grace. A 
whom Christ has 'given and on? 
he has bestowed his gifts (though hey 
different sizes, different names, and dif 


= 


“ +: 4: - 
yet) ought ‘o love one. another. 
he takes. this occasion to specify 
some of the gifts: whieh Christ bestowed. 

d that. they were bestowed by Christ he 

akes> ar by those words of David 
erein he foretold this concerning him 
. xviii. 18), Wherefore he saith (v. 8), that 
the Psalmist saith, When he ascended up 
on high, he led captivity captive, and gave gifts 
unto men. David prophesied of the ascension 
of Christ ; and the apostle descants. upon it 
here; and in the three following, verses: When 
he ascended, up on high. We may understand 
the apostle both of the place into whichrhe 
ascended in his human nature; that is, the 
highest heavens, and particularly of the state 
to which he was advanced, he being then 
highly exalted, and eminently glorified, by 
is Father. Let us set ourselves to think of 
ascension of Jesus Christ: that our 
ssed Redeemer, having risen from the 
d, is gone to heaven, where he sits at the 
at hand of the Majesty on high, which 
pleted the proof of his being the Son of 
. As great conquerors, when they rode 
their triumphal chariots, used to. be at- 
ded with the most illustrious of their 
tives led in chains, and were wont to 
- their largesses and bounty among the 
s and other spectators of their tri- 
s, so Christ, when he ascended. into 
n, as a triumphant conqueror, led cap- 
captive. It is a phrase used in the Old 
ment to signify a conquest over ene- 
especially over such as formerly had 
others captive; see Judges v.12. Cap- 
yis here put for captives, and signifies 
l our spiritual enemies, who brought us 
captivity before. He conquered those 
had. conquered us; such as sin, the 
and death. Indeed, he triumphed over 
on the cross; but the triumph, was 
completed at his ascension, when he became 
ord over all, and had the keys of death and 
es put into his hands.- And he gave gifts 
men: in the psalm it is, He received 
s for men. He received for them, that 
@ might give to them, a large measure of 
fis and graces; particularly, he enriched 
disciples with the gift of the Holy Ghost. 
apostle, thus speaking of the ascension 
jhrist, takes. notice that he descended 
, ». 9. As much as if he had said, 
en David speaks of Christ’s ascension, 
imates the knowledge he had of Christ’s 
fion on earth; for, when it is said 
jhe ascended, this implies that he first 
ed: for what is it but a proof or de- 
ration of his having done so? Into the 
paris of the earth ; this may refer either 
incarnation, according to that of David, 
xxix. 15, My substance was not hidden 
nm thee, when I was made in secret, and. cu- 
y wrought in the lowest parts of the 
th; or, to his burial, according to that of 
Tmili. 9, Those that seek my soul to destroy 
Ul go into the lower parts of the earth. 


‘ Persuasives to unity. 
He calls his death (say some of the fathers} 
his descent into the lower parts of the earth. 
He descended to the earth in his incarnation. 
He descended into the earth in his burial. 
As Jonas was three days and three nights in 
the whale’s belly, so wus the Son of man-in the 
heart of the earth. . He that descended, is the’ 
same also. that ascended up far above all 
heavens (v. 10), far above the airy and starry 
(which are the visible) heavens, into the hea- 
ven of heavens; that he might fill all things, 
all the members of his church, with gifts and 
graces suitable to their several conditions 
and stations. Observe, Our Lord humbled 
himself first, and then he was exalted. He 
descended first, and then aseended. ‘The 
apostle next tells us what were Christ’s gifts: 
at his ascension: He gave some apostles, &c. 
v.11. Indeed he sent forth some of these- 
before his ascension, Matt. x. 1—5. But one 
was then added, Acts i. 26. And all of them 
were more solemnly installed, and publicly 
confirmed, in their office,, by his: visibly: 
pourig, forth the Holy Ghost in an extraor- 
dinary manner and measure upon them. 
Note, The great gift that Christ gave to the: — 
church at his ascension was that of the mi- 
nistry of peace and reconciliation. The gift 
of the ministry is the fruit of Christ’s ascen- 
sion. And ministers have their various gifts, 
which are all given them by the Lord Jesus: 
The officers, which Christ gave to. his church 
were of two sorts—ewtraordinary ones ad- 
vanced to.a higher office in the church: sueh 
were apostles, prophets, and evangelists. The 
apostles. were chief. These Christ imme- 
diately called, furnished them with extraor- 
dinary gifts and the power of working mi- 
racles, and with infallibility in delivering his 
truth ; and, they having been the witnesses: 
of his miracles and doctrine, he sent them 
forth to spread the gospel and to plant and 
govern churches. ‘The prophets seem to 
have been such as expounded the writings of 
the Old Testament, and foretold things to: 
come. The evangelists were ordained. per- 
sons (2 Tim. i. 6).whom the apostles took 
for their companions in travel (Gal. ii. 1), 
and sent them out to settle and establish 
such churches as the apostles themselves: 
had planted (Acts xix. 22), and, not being, 
fixed to any particular place, they were to 
continue till recalled, 2 Tim. iv. 9. And 
then there are ordinary ministers, employed 
in a lower and narrower sphere; as pastors 
and teachers. Some take these two names 
to signify one office, implying the duties of 
ruling and teaching belonging to it. Others 
think they design two distinct offices, both 
ordinary, and of standing use in the church; 
and. then pastors are such as are fixed at the 
head of particular churches, with design to 
guide, instruct, and feed them in the manner 
appointed by Christ ; and they are frequently 
called bishops and elders: and the teachers 
were those whose work it was also to. preach 
the gospel and to instruct the people by 


re eo ST oe ee a 
ya * ar, 


‘ a>, «<5 


Persuasives to unity. 


way of exhortation. We see here that it is 
Christ’s prerogative to appoint what officers 
and offices he-pleases in his church. And 
how rich is the church, that had at first such 
a variety of officers and has still such a variety 
of gifts! How kind is Christ to his church! 
How careful of it and of its edification! 
When he ascended, he procured the gift of 
the Holy Ghost; and the gifts of the Holy 
Ghost are various: some have greater, others 
have less measures; but all for the good of 
the body, which brings us to the third ar- 
gument, 

3. Which is taken from Christ’s great end 
and design in giving gifts unto men. ‘lhe 
gifts of Christ were intended for the good 
of his church, and in order to advance his 
kingdom and interest among men. All these 
being designed for one common end is a good 
reason why all Christians should agree in 
brotherly love, and not envy one another’s 
gifts. All are for the perfecting of the saints 
(v. 12); that is, according to the import of 
the original, to bring into an orderly spiritual 
state and frame those who had been as it were 
dislocated and disjointed by sin, and then to 
strengthen, confirm, and advance them therein, 
that so each, in his proper place and function, 
might contribute to the good of the whole.— 
For the work of the ministry, or for the work 
of dispensation ; that is, that they might dis- 
pense the doctrines of the gospel, and success- 
fully discharge the several parts of their mi- 
nisterial function—For the edifying of the 
body of Christ ; that is, to build up the church, 
which is Christ’s mystical body, by anincrease 
of their graces, and an addition of new mem- 
bers. All are designed to prepare us for 
heaven : Till we all come, &c.,v. 13. The gifts 
and offices (some of them) which have been 
spoken of are to continue in the church till 
the saints be perfected, which will not be ¢il/ 
they all come in the unity of the faith (till all 
true believers meet together, by means of 
the same precious faith) and of the know- 
ledge of the Son of God, by which we are to 
understand, nota bare speculative knowledge, 
or the acknowledging of Christ to be the Son 
of God and the great Mediator, but’such as is 
attended with appropriation and affection, with 
all due honour, trust, and obedience.— Unto 
a perfect man, to our full growth of gifts and 
graces, free from those childish infirmities 
that we are subject to in the present world.— 
Unto the measure of the stature of the fulness 
of Christ, so as to be Christians of a full ma- 
turity and ripeness in all the graces derived 
from Christ’s fulness: or, according to the 
measure of that stature which is to make up 
the fulness of Christ, which is to complete 
his mystical body. Now we shall never come 
to the perfect man, till we come to the perfect 
world. There is a fulness in Christ, anda 
fulness to be derived from him; and a certain 
stature of that fulness, and a measure of that 
stature, are assigned in the counsel of God to 
every believer, and we never come to that mea- 


EPHESIANS. 


+ *ts \ 
sure till we come to heave 
as long as they are in this world 
Dr. Lightfoot understands the a 
speaking here of Jews and Gentile 
the unity of the faith and of the kne 
of the Son of God, so making a perfect ma 
and the measure of the stature of the fulne: 
of Christ. The apostle further shows, in th 
following verses, what was God’s design i 
his sacred institutions, and what effect th 
ought to have upon us. As, (1.) That u 
henceforth be no more children, &c. (v. 14 
that is, that we:may be no longer children i 
knowledge, weak in the faith, and inconstan 
in our judgments, easily yielding to ever 
temptation, readily complying with ever 
one’s humour, and being at eyery one’s bee! 
Children are easily imposed upon. We mus 
take care of this, and of being tossed) to ai 

fro, like ships without ballast, and ce 
about, like clouds in the air, with such do 
trines as have no truth nor solidity in ther 
but nevertheless spread themselves far an 
wide, and are therefore compared to win 
By the sleight of men; this is a metaphor take 
from gamesters, and signifies the mischie 
subtlety of seducers: and cunning crafti 
by which is meant their skilfulness*in findit 
ways to seduce and deceive; for it follow 
whereby they lie in wait to deceive, as it 
ambush, in order to circumvent the we 
and draw them from the truth. Note, ‘Tho: 
must be very wicked and ungodly men wh 
set themselves to seduce and deceive othe 
into false doctrines and errors. ‘The apost 
describes them here as base men, using 
great deal of devilish art and cunning, | 
order thereunto. The best method we ca 
take to fortify ourselves against such is | 
study the sacred ‘oracles, and to pray for tl 
illumination and grace of the Spirit of Chri 
that we may know the truth as it is in Je 
and be established in it. (2.) That we shot 
speak the truth in love (v. 15), or follow t 
truth in love, or be sincere in love to © 
fellow-christians. , While we adhere to 
doctrine of Christ, which is the truth, 
should live in love one with another. Loy 
is an excellent thing ; but we must be care 
to preserve truth together with it. Tr 
an excellent thing ; yet it is requisite 
speak it in love,.and not in contention. 
two should go together—truth and 
(3.) That we should grow up into Chris 
things. Into Christ, soas to be more 
rooted in him. In all things; in know 
love, faith, and all the parts of the new 
We should grow up towards maturity, 1 
is opposed to being children. ‘Those are it 
proving Christians who grow up into Chri 
‘The more we grow into an acquaintance 
Christ, faith in him, love to him, depen’ 
upon him, the more we shall flourish in eve 
grace. He is the head ; and we should th 
grow, that we may thereby honour our hez 
The Christian’s growth tends to the glory: 
Christ. (4.) We should be assisting @ 

/~ Ww 


) 


og =a tes Leela 


e body, v. 16. Here the apostle makes 
mparison between the natural body and 
Christ’s mystical body, that body of which 
‘hrist is the head: and he observes that as 


one to another, as members of the 


there must be communion and mutual com-| truth is in Jesus: 


i. 


2 


Exhortation to purity and holiness. 
work all uncleanness with greediness. 
20 But ye have not so learned Christ ; 
21 if so be that ye have heard him, 
and have been taught by him, as the 
22 That ye put 


munications of the members of the body| off concerning the former conyersa- 


among themselves, in order to their growth 
and improvement, so there must be mutual 
love and unity, together with the proper fruits 


tion the old man, which is corrupt ac- 
cording to the deceitful lusts; 23 And 


of these, among Christians, in order to their be renewed in the spirit of your mind ; 
spiritual improvement and growth in grace.| 24 And that ye put on the new man, 


From whom, says he (that is, from Christ their 


head, who conveys influence and nourish- 
ment to every particular member), the whole 


which after God is created in righte- 
ousness and true holiness. 25 Where- 


body of Christians, fitly joined together and fore putting away lyimg, speak every 


compacted (being orderly and firmly united|man truth with his neighbour: for 


among themselves, every one in his proper] we are members one of another. 


place and station), by that which every joint 


supplies (by the assistance which every one 
of the parts, thus united, gives to the whole, 


26 
Be ye angry, and sin not: let not the 
sun go down upon your wrath: 27 
Neither give place to the devil. 28 


Which, like the veins and arteries inthe body,} Let him that stole steal no more: 


wi the Spirit, faith, love, sacraments, &c., 


serve to unite Christians to Christ their head,| byt rather let him labour, 


and to one another as fellow-members), ac- 
rding to the effectual working in the measure | 
F every part (that is, say some, according to 
e power which the Holy Ghost exerts to 
e God’s appointed meanseffectual for this 
t end, in such a measure as Christ judges 
e sufficient and proper for every member, 
rding to its respective place and office in 
body; or, as others, according to the 
er of Christ, who, as head, influences and 
enlivens every member ; or, according to 
e effectual working of every member, in 
municating to others of what it has re- 
ed, nourishment is conveyed to all in 
r proportions, and according to the state 
-exigence of every part) makes increase 
body, such an increase as is convenient 
ebody. Observe, Particular Christians 
ive their gifts and graces from Christ for 
sake and benefit of the whole body. Unto 
edifying of itself in love. Wemay under- 
‘this two ways :—Kither that all the 
aembers of the church may attain to a greater 
neasure of iove to Christ and to one another ; 
hat they are moved to act in the manner 
ioned from love to Christ and to one 
ther. Observe, Mutual love among Chris- 
is a great friend to spiritual growth: it 
love that the body edifies itself; whereas 
dom divided against itself cannot stand. 


7 This I say therefore, and testify 
he Lord, that ye henceforth walk 
as other Gentiles walk, in the 
ity of their mind, 18 Having the 
standing darkened, being alien- 
from the life of God through the 
ance that is in them, because of 
blindness of their heart: 19 Who 
g past feeling have given them- 
slves over unto lasciviousness, to 


- 


working 
with his hands the thing which is 
‘good, that he may have to give te 
him that needeth. 29 Let no cor- 
rupt communication proceed out of 
your mouth, but that which is good 
to the use of edifying, that it may 
minister grace unto the hearers. 30 
And grieve not the holy Spirit of 
God, whereby ye are sealed unto the 
day of redemption. 31 Let all bit- 
terness, and wrath, and anger, and 
clamour, and evil speaking, be put 
away from you, with all malice: 32 
And be ye kind one to another, tender- 
hearted, forgiving one another, even as 
God for Christ’s sake hath forgiven you. 

The apostle having gone through his ex- 
hortatien to mutual love, unity, and concord, 
in the foregoing verses, there follows in these 
an exhortation to Christian purity and holi- 
ness of heart and life, and that both more 
general (v. 17—24) and in several particular 
instances, v.25—32. ‘This is solemnly intro- 
duced: “‘ This I say therefore, and testify in 
the Lord ; that is, seeing the matter is’as 
above described, seeing you are members of 
Christ’s body and partakers of such gifts, 
this I urge upon your consciences, and bear 
witness to as your duty in the Lord’s name, 
and by virtue of the authority I have derived 

om him.”’ Consider, 

I. The more general exhortation to purity 
and holiness of heart and life. 

1. It begins thus, “ That you henceforth walk 
nol as other Gentiles walk—that for the time 
to come you do notlive,and behave yourselves, 
as ignorant and unconverted heathens do 
who are wholly guided by an understanding 
employed about vain things, their idols and 


i. 
: 


= 


* 


‘Evhortation to purity and holiness. 


Pe oe ee 2} 2 ee 


their worldly possessions, things which are no 
way profitable: to their souls, and which will 
deceive their expectations.” Converted Gen- 
tiles must not live as unconverted Gentiles do. 
Though they live among them, they must not 
live like them. Here, 

(1.) The apostle takes occasion to describe 
the wickedness of the Gentile world, out of 
which regenerate Christians were snatched as 
brands out of the burning. [1.] Theirunder- 
standings were darkened, v. 18. They were 
void of all saving knowledge; yea, ignorant 
of many things concerning God which the 
light of nature might have taught them. 
They sat in darkness, and they loved it rather 
than light: and by their ignorance they were 
alienated from the life of God. They were 
estranged from, and had a dislike and aver- 
sion to, a life of holiness, which is not only 
that way of life which God requires and ap- 
proves, and by which we live to him, but 
which resembles God himself, in his purity, 
righteousness, truth, and goodness. Theirwil- 
{ul ignorance was the cause of their estrange- 
ment from this life of God, which begins in 
light and knowledge. Gross and affected 
ignorance is destructive to religion and god- 
liness. And what was the cause of their bemg 
thus ignorant? It was because of the blind- 
ness or the hardness of their heart. It was 
not because God did act make himself known 
to them by his works, but because they would 
not admit the instructive rays of the divine 
light. They were ignorant because they would 
be so. Their ignorance proceeded from their 
obstinacy and the hardness of their hearts, 
their resisting the light and rejecting all the 
means of illumination and knowledge. [2.] 
Their consciences were debauched and seared : 
Who being past feeling, v.19. They had no 
sense of their sin, nor of the misery and dan- 
ger of their case by means of it; whereupon 
they gave themselves over wnto lasciviousness. 
They indulged themselves in their filthy lusts ; 
and, yielding themselves up to the dominion 
of these, they became the slaves and drudges 
of sin and the devil, working all uncleanness 
with greediness. ‘They made it their common 
practice to commit all sorts of uncleanness, 
and even the most unnatural and monstrous 
sins, and that with insatiable desires.  Ob- 
serve, When men’s consciences are once 
seared, there are no bounds to their sins. 
When they set their hearts upon the gratifi- 
cation of their Justs, what can be expected 
but the most abominable sensuality and lewd- 
ness, and that their horrid enormities will 
abound? This was the character of the Gen- 
tiles ; but, 

(2.) These Christians must distinguish 
themselves from such Gentiles: You have not 
so learned Christ, v. 20. ‘It may be read, 
But you not so ; you have learned Christ. 
Those who have learned Christ’are'saved from 
the darkness and defilement which others lie 
under; and, as they know more, they are 


obliged to live in a better manner than others. | And that's you put on the new man, 0. 24, — 


EPHESIANS. 


-be put off. 


Is Christ a book, a lesson, 
The meaning is, “ You hay 
Christianity—the doctrines of C 
rules of life prescribed by him. Not 
to do as others do. yp Ainckeo tam or since, th 
you have heard him (v.21), have heard 
doctrine preached by us, and have b 
by him, inwardly ani effectually/by his 
Christ is the lesson; »we must learn Christ 
and Christ is the teacher; weare tengiid l 
him. As the truth isin Jesus. This on 
understood two : either, “ You | 
been taught the real’ trath, ‘as ‘held fort 
Christ himself, both m his doctrine. ¢ 
his life.” Or thus, “The truth thas am 
such an impression on your hearts, im y ou 
measure, as it did upon the heart of Jes 
The truth of Christ'then appears in its: 
and power, when it appears as in 

2. Another branch of the general exh 
tion follows in those words, That you put ¢ 
concerning the former conversation, the 0 
man, &c., v. 22—24. “ This:is a great f 
of the doctrine sybich Sau diien taught » 
and which you have learned.” Here the 
tle expresses himself in metaphors taken fro: 
garments. The principles, sabiti, and d 
positions of the soul must be changed, be 
there can be a saving change of a 
There must be sanctification, which ¢ 
of these two things:—(1.) The old man n 
The corrupt nature is | 
man, because, like the human doashrsci 
sists of divers parts, may ie 
strengthening one another. It is) 
man, as old Adam, from fi maces 
It is bred in the bone, and we dresphag! it 
the world with us. Itis subtle san old 
but in all God’s saints decaying and w 
as an oldman, and ready to pass away. 
said to be corrupt; for sin in, the sul is 
corruption of its faculties: and, wh 
not mortified, it qrevasdSipaitnp aig wo 
and so tends to destruction. Accord! ] 
the deceitful lusts. Sinful inclinations 
desires are deceitful lusts: they promi 
happiness, but render them more misera 
and if not subdaed and mortified bet th 
into destruction. ‘These therefore must 
put off as an old garment that we sl 
ashamed to be seen in: they must be 
and mortified. These lusts prevailed ag 
them in their former conceal 
during their state of unregeneracy 2 
thenism. (2.) Thenew man must b: 
It is not enough toshake off corrupt pi 
but we must be actuated by gracio 
‘We must embrace them, espouse thi 
get them written on our hearts: it” 
enough to cease to do evil, but we must) 
te do well. “Be renewed in the spirit ¢ 
mind (v. 23); that is, use the pr ae 
scribed means in order to have 
which is a spirit, renewed more and 


yman is meant the newnature, thenew 
uré, which is actuated by a new principle, 
a regenerating grace, enabling a man to 
a new life, that life of righteousness and 
liness which Christianity requires: This 
ew man is created, or produced out of con- 


er, whose workmanship it is, truly excel- 
and beautiful. fter God, in imitation 
hmm, and in conformity to that grand exem- 
and pattern! The loss of God’s image 
a the soul was both the sinfulness and 
ery of man’s fallen state; and that resem- 
ace which it bears to God is the beauty, 
1e glory, and the happiness, of the new crea- 
In righteousness towards men, including 
ll the duties of the second table; and in ho- 

ss towards God, signifying a sincere obe- 
ence to the deathly of the first table; 
e holiness in opposition to the outward and 
eremonial holiness of the Jews. We are 
“to puton this new man when, in the use 
of all God’s appointed means, we are endea- 
ring after this divine nature, this new 
ature. ‘This is the more general exhorta- 
to purity and holiness of heart and life. 
I. ‘The apostle proceeds to- some things 
fore particular. Because’ generals are not 
O apt to affect, we are told what are those 
icular limbs of the old man that must be 
tified, those filthy rags of the old nature 
at must be put off, and what are the pecu- 
ar ornaments of the new man wherewith 


Take heed of lying, and be ever careful to 

the truth (v. 25): “Wherefore, since 
bu have been so well instructed in your duty, 
d are under such obligations to discharge 
, letit appear, in your future behaviour and 
duct, that there is a great and real change 
ught in you, particularly by putting away 

” Of this sin the heathen were very 
ty, affirming that a profitable lie was bet- 
than a hurtful truth; and therefore the 
stle exhorts them to cease from lying, from 
y thing that is contrary to truth. This 
part of the old man that must be put off; 
[that branch of the new man that must 
~ on in opposition to'it is speaking the 
in all our converse with others. It is 
character of God’s people that they are 
en who will not lie, who dare not lie, 
hate and abhor lying. All who have 
ce make conscience of speaking the truth, 
‘would not tell a deliberate lie for the 
atest gain and benefit tothemselves. The 
ason here given for veracity is, We are mem- 
one of another. ‘Truth is a debt we owe 
e another; and, if we love one another, 
shall not deceive nor lie one to another. 
belong to the same society or body, which 
ehood or lying tends to dissolve; and there- 
2 we should avoidit,and speak truth. Ob- 
Lying is a very great sin, a peculiar 
n of the obligations which Christians 
mder, and very injurious and hurtful to 


CHAP. IV. | 


tian society. 2. “Take heed of anger 


Cautions against son. 
| and ungoverned passions. Beyou angry, and 


sin not,” v. 26; This is borrowed from. the. 
| LXX. translation of Ps. iv. 4, wherewe render 
lit, Stand in awe, and sin not. Here isan easy: 

concession; for as such we should consider 

it, rather than asacommand. Be you angry: 


jon and emptiness; by God’s almighty |'This we are apt enough to be, God knows: 


but we find it difficult enough to observe the 
restriction, and sin not. “‘ If you have a just 
occasion to be angry at any time, see that. it 
be without sin; and therefore take heed. of 
excessin youranger.” If we would be angry 
and not sin (says:one), we must be angry at 
nothing but sin; and we should be more jea- 
lous for the glory of God than for any interest 
or reputation of our own. One great and 
common sin in anger is to suffer it to burn 
into wrath, and then to letit rest; and there- 
fore we are here cautioned against that. “If 
you have been provoked and have had your: 
spirits greatly discomposed, and if you have 
bitterly resented any affront that has been 
offered, before night calm and quiet your 
spirits, be reconciled to the offender, and let. 
all be well again: Let not the sum go. down. 
upon your wrath. If it burn into wrath and 
bitterness of spirit, O see to it that you sup- 
press it speedily.” Observe, Though anger 
in itself is not sinful, yet there is the utmost 
danger of its becoming so if it be not carefully 
watched and speedily suppressed. And there- 
fore, though anger may come into the bosom 
of a wise man, zt rests only in the bosom of 


should adorn our Christian profession. | fools. Neither give place to the devil, v. 27 


Those who persevere in sinful anger and in 
wrath let the devil into their hearts, and suf- 
fer him to gain upon them, till he bring them; 
to malice, mischievous machinations, &e. 
‘* Neither give plaee to the calumniator, or the 
false accuser”’ (so some read the words); that’ 
is, “ let your ears be deaf to whisperers, tale- 
bearers, and slanderers.” 3. We are here 
warned against the sin of stealing, the breach: 
of the eighth commandment, and advised to 
honest industry and to beneficence: Let him 
that stole steal no more, v. 28: Itisa caution 
against all manner of wrong-doing, by force 
orfraud. ‘Let those of-you who, in the time 
of your gentilism, have been guilty of this 
enormity, be no longer guilty of it.” Butwe- 
must not only take heed of the sin, but con- 
scientiously abound in the opposite duty: not. 
only not steal, but rather let: him labour, work- 
ing with his hands the thing that is good. 
Idleness makes thieves. So Chrysostom, To 
yao Kérrew apyiac éoriv—sStealing is the ef- 
fect of idleness. Those-who will not’ work, 
and who are ashamed to beg, expose them- 
selves greatly to temptations to thievery. 
Men should therefore be diligent and indus- 
trious. not in any unlawful way, but im some 
honest calling: Working the thing which 
;is good. Industry, m:some honest) way, will 
keep people out of temptation of doing wrong 
But there is another reason why men ought 
to be industrious, namely, that they may be 
capable of doing some good, as well as that 


7 


ee eee a eg ae Oy 


ft Yay, a ae oe 


dguinst grieving the Spwit. 
they may be preserved from temptation: That 
he may have to give to him that needeth. They 


~ must labour not only that they may live them- 


selves, and live honestly, but they may dis- 
tribute for supplying the wants of others. 
Observe, Even those who get their living by 
their labour should be charitable out of their 
little to those who are disabled for labour. 
So necessary and incumbent a duty is it to be 
charitable to thepoor that even labourers and 
servants, and those who have but little for 


~ themselves, must cast their mite into the trea- 


sury. God must have his dues and the poor 
are his receivers. Observe further, Those 
alms that are likely to be acceptable to God 
must not be the produce of unrighteousness 
and robbery, but of honesty and industry. 
God hates robbery for burnt-offerings. 4. We 
are here warned against corrupt communica- 
tion ; and directed to that which is useful and 
edifying, v. 29. Filthy and unclean words 
and discourse are poisonous and infectious, 
as putrid rotten meat they proceed from and 
prove a great deal of corruption in the heart 
of the speaker, and tend to corrupt the minds 
and manners of others who hear them; and 
therefore Christians should beware of all such 
discourse. It may be taken in general for all 
that which provokes the lusts and passions of 
others. We must not only put off corrupt 
communication, but put on that which is 
good to the use of edifying. ‘The great use of 
speech is to edify those with whom we con- 
verse. Christians should endeavour to pro- 
mote a useful conversation: that it may mi- 
nister grace unto the hearers ; that it may be 
good for, and acceptable to, the hearers, in 
the way of information, counsel, pertinent 
reproof, or thelike. Observe, It is the great 
duty of Christians to take care that they of- 
fend not with their lips, and that they 
improve discourse and converse, as much as 
may be, for the good of others. 5. Here is 
another caution against wrath and anger, with 
further advice to mutual love and kindly 
dispositions towards each other, v. 31,32. By 
bitterness, wrath, and anger, are meant violent 
inward resentment and displeasure against 
others: and, by clamour, big words, loud 
threatenings, and other intemperate speeches, 
by which bitterness, wrath, and anger, vent 
themselves. Christians should not entertain 
these vile passions in their hearts nor be 
2lamorous with their tongues. Evil speaking 
signifies all railing, reviling, and reproachful 
speeches, against such as we are angry with. 
And by malice we are to understand that 
rooted anger which prompts men to design 
and to do mischief to others. The contrary 
to all this follows : Be you kind one to another. 
This implies the principle of love in the heart, 
and the outward expression of it, in an affable, 
humble, courteous behaviour. It becomes 
the disciples of Jesusto be kind one toanother, 
as those who have learned, and would teach, 
the art of obliging. Tender-hearted ; thatis, 
merciful, and having a tender sense of the 


EPHESIANS, ae 


ce a \ 
TOS ee ree 
at 4 


| distresses and sufferings 
be quickly moved to compa 
Forgiving one another. Occasions of 
lence will happen among Christ’s disci 
and therefore they must be placable, 
ready to forgive, therein resembli Go 
himself, who for Christ’s sake hath forgiv 
them, and that more than they can forgive oni 
another. Note, With God there is forgiy 
ness; and he forgives sin for the sakeof fa us 
Christ, and on account of that atonemen 
which he has made to divine justice. 
again, Those who are forgiven of God sh 
be of a forgiving spirit, and should fo 
even as God forgives, sincerely and heai 
readily and cheerfully, universally and fo 
ever, upon the sinner’s sincere repentance, ai 
remembering that they pray, Forgive us o1 
trespasses, as we forgive those who trespas 
against us. Now wemay observe concernin 
all these particulars that the apustle has in 
sisted on that they belong to the second tabl 
whence Christians should learn the str 
obligations they are under to the duties of t 
second table, and that he who does not cot 
scientiously discharge them can never fe: 
nor love God in truth and in sincerity, wha 
ever he may pretend to. 
In the midst of these exhortations at 
cautions the apostle interposes that gene’ 
one, And grieve not the Holy Spirit of Ge 
v. 30. By looking to what precedes, and 
what follows, we may see what it is 
grieves the Spirit of God. In the previo 
verses it is intimated that all lewdness 
filthiness, lying, and corrupt communicatii 
that stir up filthy appetites and lusts, grie 
the Spirit of God. In what follows it is: 
timated that those corrupt passions of bitte 
ness, and wrath, and anger, and clamo 
and evil speaking, and malice, grieve this go 
Spirit. By this we are not to understa 
that this blessed Being could properly 
grieved or vexed as we are; but the design 
the exhortation is that we act not towal 
him in such a manner as is wont to 
grievous and disquieting to our fellow. 
tures: we must not do that which is conti 
to his holy nature and his will; we must 
refuse to hearken to his counsels, nor r 
against his government, which things w 
provoke him to act-towards us as men < 
wont to do towards those with whom th 
displeased and grieved, withdrawing 
selves and their wonted kindness fro 
and abandoning them to their enem 
provoke not the blessed Spirit of 
withdraw his presence and his gracic 
fluences from you! It is a good reasoi 
we should not grieve him that by him we 4 
sealed unto the day of redemption. ‘There is 
to be a day of redemption; the body is t© 
be redeemed from the power of the gray 
the resurrection-day, and then God’ 
will be delivered from all the effects of 
well as from all sm and misery, whi 
\ ae not till rescued out of the grave 


8 
ful and pees Reaiptiess com- 
s. All true believers are sealed to that 
God has distinguished them from others, 
having set his mark uponthem; and he gives 
hem 6 and assurance of a joyful 
and a glorious resurrection; and the Spirit 
God is the seal. ‘Wherever that blessed 
rit is as a sanctifier, he is the earnest of 
the joys and glories of the redemption- 
; and we should be undone should God 
ake away his Holy Spirit from us. 
y: Vv 

WW, had several important exhortations in the close of the foregoing 
apter, and they are continued in this: particularly, !- We 

aye here an exhortation to mutual love and charity, ver. 1, 2- 
UL. Against all manner of uncleapness, with proper arguments 
and remedies proposed agaiust such sins: and some farther cau- 
| < “sions are added, and other duties recommended, ver. 3—2. IIL. 
_ The apostle directs to the conscientious discharge of relative 
duties, from ver. 21, throughout this, and in the beginning of the 
next chapter. 


F] [PE ye therefore pet of God, 
_D as dear children ; And walk 
n love, as Christ also oa. loved us, 
‘and hath given himself for us an of- 
ring and a sacrifice to God for a 
‘sweetsmelling savour. 
_ Here we have the exhortation to mutual 
love, or to Christian charity. The apostle 
had been insisting on this in the former 
apter, and particularly in the last verses of 
to which the particle therefore refers, and 
sonnects what he had said there with what is 
20 ntained in these verses, thus: “ Because 
God, for Christ’s sake, has forgiven you, 
the ore be you followers of God, or imi- 
laters of him;” for so the word signifies. 
Pious persons should imitate the God whom 
they worship, as far as he has revealed him- 
; as imitable by them. They must con- 
form themselves to his exampie, and have his 
age renewed upon them. ‘This puts a 
honour upon practical religion, that it 
as the imitating of God. We must be holy 
as God is holy, merciful as he is merciful, 
perfect as he is perfect. But there is no one 
tribute of God more recommended to our 

tation than that of his goodness. Be you 
tators of God, or resemble him, in every 


fer} 


e, and especially i in his love, and in his 
rdoning goodness. God is love ; and those 
dwell in love dwell in God and God in 
n. Thus he has proclaimed his name 
cious and merciful, and abundant in good- 
wess. As dear children, as children (who are 
ont to be greatly beloved by their parents) 
ally resemble them in the lineaments and 
s of their faces, and in the dispositions 
qualities of their minds; or as becomes 
children of God, who are beloved and 
ished by their heavenly Father. Children 
are obliged to imitate their parents in what 
is good, especially when dearly beloved by 
. The character that we bear of God’s 

en obliges us te resemble him, especially 
Tove and goodness, in his mercy and 
ess to forgive. And those only are 
dear children who imitate him in 
lt follows, And walk in love, v, 2. 


CHAP. vO 


“Cautions against impurity. 
This godlike grace should conduct and in- 
fluence onr whole conversation, which is 
meant by walking in it. It should be the 
principle from which we act ; it should direct 
the ends at which we aim. We should be 
more careful to give proof of the sincerity of 
our love one toanother. As Christ also hath 
loved us. Here the apostle directs us to the 
example of Christ, whom Christians are 
obliged to imitate, and in whom we have an 
instance of the most free and generous love 
that ever was, that great love ‘wherewith he 
hath loved us. We are all joint sharers in 
that love, and partakers of the comfort of it, 
and therefore should love one another, Christ 
haying loved us all and given such proof of 
his love to us; for he hath given himself for 
us. The apostle designedly enlarges on the 
subject ; for what can yield us more delight- 
ful matter for contemplation than this? Christ 
gave himself to die for us; and the death of 
Christ was the great sacrifice of atonement : 
An offering and a sacrifice to God; or an 
offering, even a sacrifice—a propitiatory sa- 
crifice, to expiate our guilt, which had been 
prefigured in the legal oblations and sacri- 
fices; and this for a sweet-smelling savour 
Some observe that the sin-offerings were never 
said to be of a sweet-smelling savour; but 
this is said of the Lamb of God, which taketh 
away the sin of the world. As he offered 
himself with a design to be accepted of God, 
so God did Accept, was pleased with, and ap- 
peased by, that sacrifice. Note, As the sa. 
crifice of Christ was efficacious with God, su 
his example should be prevailing with us, 
and we should carefully copy after it. 


3 But fornication, and all unclean- 
ness, or covetousness, let it not be 
once named among you, as becometh 
saints; 4 Neither filthiness, nor 
foolish talking, nor jesting, which are 
not convenient: but rather giving of 
thanks. 5 For this ye know, that ne 
whoremonger, nor unclean person, 
nor covetous man, whois an idolater 
hath any inheritance in the kingdom 
of Christ and of God. 6 Let no 
man deceive you with vain words: 
for because of these things cometh 
the wrath of God upon the children 
of disobedience. 7 Be not ye there- 
fore partakers with them. 8 For ye 
were sometimes darkness, but now 
are ye light in the Lord: walk as 
children of hght: 9 (For the fruit of 
the Spirit zs in all goodness and 
righteousness and truth;) 10 Proy- 
ing what is acceptable unto the Lord. 
11 And have no fellowship with the 
unfruitful works of darkness, but 


Rees een 


Lo ag ee ee en em 


os ree 


oF. 


Cautions against impurity. 
rather reprove them. 12 For it is a 
shame even to speak of those things 
which are done of them in secret. 
13 But all things that are reproved 
are made manifest by the light: for 
whatsoever doth make manifest is 
light. 14 Wherefore he saith, Awake 
thou that sleepest, and arise from the 
dead, and Christ shall give thee light. 
15 See then that ye walk circum- 
spectly, not as fools, but as wise, 
16. Redeeming the time, because the 
days are evil. 17 Wherefore be ye 
not unwise, but understanding what 
the will of the Lord is.’ 18 And be 
not drunk with wine, wherein is 
excess; but be filled with the Spirit; 
19 Speaking to yourselves in psalms 
and hymns and spiritual songs, sing- 
ing and making melody in your heart 
to the Lord; 20 Giving thanks 
always for all things unto God and 
the Father in the name of our Lord 
Jesus Christ— 


These verses contain a caution against all 
manner of uncleanness, with proper reme- 
dies and arguments proposed: some further 
cautions are added, and other duties recom- 
mended. Filthy lusts must be suppressed, 
im order to the supporting of holy love. 
Walk in love, and shun fornication and all 
uncleanness. Fornication is folly committed 
between unmarried persons. All uncleanness 
includes all other sorts of filthy lusts, which 
were too common among the Gentiles. Or 
covetousness, which bemg thus connected, 
and mentioned as a thing which should not 
be once named, some understand it, in the 
chaste style of the scripture, of unnatural 
lust; while others take it in the more com- 
mon sense, for an immoderate desire of gain 
or an insatiable love of riches, which is spi- 
ritual adultery; for by this the soul, which 
was espoused to God, goes astray from him, 
and embraces the bosom of a stranger, and 
therefore carnal worldlings are called adul- 
terers: You adulterers and adulteresses, know 
you not that the friendship of the world is 
enmity with God? Now these sins must be 
dreaded and detested in the highest degree: 
Let it not be once named among you, never in 
a way of approbation nor without abhorrence, 
as becometh saints, holy persons, who are se- 
parated from the world, and dedicated unto 
God. ‘The apostle not only cautions against 
the gross acts of sin, but against what some 
may be apt to make light of, and think to be 
excusable. Neither filthiness (v. 4), by which 
may be understood all wanton and unseemly 
gestures and behaviour; nor foolish talking, 
obscene and lewd discourse. or, more gene- 


re 


EPHESIANS. 


rally, such vain dise 
folly and indiscretion, and is 
ing the hearers; nor jesting. Th 
word eirpa7edia is the same vi 
in his Ethics, makes a virtue: 
of conversation. And there is no 
innocent and inoffensive jesting, whi 
cannot suppose the apostle here fo 
Some understand him of such scurrilous 
abusive reflections as tend to expose others 
and to make them appear ridiculous. ‘Thisii 
bad enough: but the context seems t 
strain it to such pleasantry of discourse 
filthy and obscene, which he may also'¢ 
by that corrupt, or putrid and. rotten, 
munication that he speaks of, ch. iv. 29: 
these things he says, They are not conveni 
Indeed there is more than inconvenienes, 
even a great deal of mischief, in them. The 
are so far from being profitable that the 
pollute and poison the hearers. But~ thi 
meaning is, Those things do. not) becom 
Christians, and are very unsuitable to the 
profession and character. Christians are 
lowed to be cheerful and pleasant; but’ 
must be merry and wise. ‘The apostle ‘ 
But rather giving of thanks * so far let th 
Christian’s way of mitth be from that 
obscene and profane wit, that he may deligh 
his mind, and make himself cheerful, by 
grateful remembrance of God’s goodness am 
mercy to him, and by blessing and pra 
him on account of these: Note, 1. We shoul 
take all occasions to render thanksgivings ai 
praises to God for his kindness and favotm 
tous. 2. A reflection on the grace at 
zoodness of God to us, with a design to ¢ 
cite our thankfulness to him, is proper 
refresh and delight the Christian’s mind, an 
to make him cheerful. Dr. Hai 
thinks that edyapiria may signify ¢: 
pious, religious discourse in genera 
of opposition to what the apostle con 
Our cheerfulness, instead of brealt 
into what is vain and sinful, anda p 
tion of God’s name, should ess’ itself” 
becomes Christians, and'in may ten 
his glory. If men abounded more’ in go 
and pious expressions, they would not’ be’ 
apt to utter ill and unbecoming words; fi 
shall blessing and cursing, lewdness 2 
thanksgivings, proceed out of the same 
To fortify us against the sins o: 
cleanness, &c., the apostle urges se’ 
guments, and prescribes’ several remedies 
what' follows, : a 
1.'He urges several arguments, As, (J. 
Consider that these are sins en 
persons out of heaven: For this yo 
&e., v. 5. They knew it, being i 
it by the Christian religion. y 
man some understand a lewd 
libertine, who indulges himself in 
lusts which were accounted the certain 
of a heathen and an idolater. Oth 
derstand it in the common acceptation of the 
word > and such a man is an idolater t 2caUs 


re is spiritual idolatry im the love of this 
rid. As the epicure makes a god of his 


money, sets those affections upon it, and 
aces that hope, confidence, and delight, in 
worldly good, which should be reserved for 

sod only. He serves mammon instead of 
“God. Of these persons it is said that they 
have no inheritance in the kingdom of Christ 
and of God ; that is, the kingdom of Christ, 
who is God, or the kingdom which is Ged’s 
7 mature, and Christ’s as he is Mediator, 
= kingdom which Christ has purchased 
nd which God bestows. Heaven is here 


on our 
d exclude and shut us out of heaven. 
2.) These sins bring the wrath of God upon 
se who are guilty of them: “‘ Let noman 
deceive you with vain words, &c.,v.6.. Let none 
fatter you,as thoughsuch things weretolerable 


hey were not very provoking and offensive 
mto God, or as though you might’ indulge 
fourselyes inthem and yet escape with im- 
finity. These arevainwords.” Observe, Those 
tho flatter themselves and others with hopes 
{impunity in sin do but put a cheat upon 
hemselves'and others. Thus Satan deceived 


a them, You shall not surely die. They 
2 main words indeed ; for those who trust 
mposed upon, for because of these things 
” thercrath of God upen the children of 

obedience. By children of disobedience may 
nt the Gentiles, who disbelieved, and 


es to, the gospel: or, more generally, all 
ence is the v 


feed they are from their childhood, going 
Fay as soon as they are born. The wrath 


mes in this world, but more especially 
next. And dare we make light of that 
ich will lay us under the wrath of God? 

9. Benot you therefore partakers with 


él. | CHAP. V. 


bur first parents with vain words when he| 


sed to comply with, and to submit them-| 


¢ sinners, who will not be reclaimed, | 
re given over to disobedience. Disobe-| 
ignity of sin. And it} 
§ by a usual Hebraism that such sinners are | 
Yealled children of disobedience; and such | 


d comes upon such, because of their sins ; ; 


-7- Do not partake with them in| 
‘sins, that you may not share in their! ment, and they lead to the darkness of hell. 
hment.” We partake with other men| 
a th bir Sims, not only when we live in the| 
2 Siuful manner that they do, and con-| 
ent and comply with their temptations and 


Preseroutires from impurit. 


solicitations to sin, but when we encourage 
them in their sins, prompt them to sin, and 


»so the covetous man makes a god of| do not prevent and hinder them, as far as it 


may be in ourpowertodoso. (3.) Consider 
what ebligations.Christians are under to live 
at another rate than such sinners do: For 
you were sometimes darkness. but now, &c., v. 8. 
The meaning is, “Such courses are very un- 
suitable to your. present condition; for, 
whereas in your Gentile and your unre- 
generate state you were darkness, you have 
how undergone a. great change.” The apos- 
tle calls their former condition darkness in 
the abstract, to express the great darkness 


) described as a kingdom (as frequently else-| they were in. They lived wicked and profane 

where) with respect to its emimency and glory, | lives, being destitute of the, light of instruc- 
ts fulness and sufficiency, &c. In this}|tion without and of the ihwmimation and 
kingdom the saints and servants of God have | grace of the blessed Spirit within. Note, A 
an inheritance ; for it is the inheritance of the | state of sin is a state of darkness. Simners, 
saints in light. But those ho are impenitent, | like men in the dark, are going they know 

d allow themselves either in the lusts of the | not whither, and doing they know not what. 
Hesh or the love of the world, are not Chris- | But the grace.of God had produced a mighty 

fans indeed, and so belong not to the king-| change in their souls: Now are you light m 
of grace, nor shall they ever come to the | the Lord, savingly enlightened by the word 
sdom of glory. Let.us then be excited to | andthe Spirit of God. Now, upon your beliey- 
d against-those sins which | ing in Christ, and your receiving the gos 


Walk as children of light. Children of light, 
accordmg to the Hebrew dialect, are those 
who are in a state of light, endued with 
knowledge and holiness. ‘‘ Now, being such, 
let. your conversation be suitable to your con- 


and to be allowed of in Christians, or as though | dition and privileges, and accordingly live up 


to the obligation you are under by that know- 
ledge and those advantages you enjoy.— 
Proving what is accepiable unto the Lord (e. 
10), examining and searching diligently what 
God has ~2vealed to be his will, and makmg 
it appear that you approve it by conforming 
yourselves to it.. Observe, We must not only 
dread and avoid that which is displeasing to 
God, but enquire and consider what will be 
acceptable to him, searching the scriptures 


them will find themselves wretchedly| with this view, thus keeping at the greatest 


distance from these sins. 

2. The apostle prescribes some remedies 
against them. As, (1.) If we would not be 
entangled by the-lusts of the flesh, we must 
bring forth the fruits of the Spirit, v.9. This 
is expected from the children of hght, that, 
bemg illuminated, they be also sanctified by 
the Spirit, and thereupon bring forth his 
fruit, which is in all goodness;an inchnation 
to do good and to show mercy, and righteous- 
ness, which signifies justice m our dealings. 
Thus they are taken more strictly; but, more 
generally, all religion is goodness and righ- 
teousness. And in and with these must be 
truth, or sincerity and uprightness of heart 
(2.) We must have no fellowship with sin nor 
sinners, v.11. Sinful works are works of 
darkness: they come from the darkness of 
ignorance, they seek the darkness of conceal- 


These works of darkness are unfruitful works; 
there is nothing got by them im the long run, 
whatever profit is pretended by sin, it will by 
no means balance the loss ; for it issues im 


—— 


A 


» 


. 
' 
4 


ere Ss 


ar 


oe Se 


‘2 


Preservatives from impurity. 
the utter ruin and destruction of the impeni- 
tent sinner. We must therefore have no fel- 
lowship with these unfruitful works; as we 
must not practise them ourslves, so we must 
not countenance others in the practice of 
them. ‘There are many ways of our being ac- 
cessary to the sins of others, by commenda- 
tion, counsel, consent, or concealment. And, 
if we share with others in their sin, we must 
expect to share with them in their plagues. 
Nay, if we thus have fellowship with them, 
we shall be in the utmost danger of acting 
as they do ere long. But, rather than have 
fellowship with them, we must reprove them, 
implying that if we do not reprove the sins 


of others we have fellowship with them. We) would break off their sins by repentance, an 


must prudently and in our places witness 
against the sins of others, and endeavour to 
convince them of their sinfulness, when we 
can do it seasonably and pertinently, in our 
words; but especially by the holiness of our 
lives, and a religious conversation. Reprove 
their sins by abounding in the contrary duties. 
One reason given is, For it ts a shame even 
to speak of those things, &c., v.12, ‘They are 
so filthy and abominable that it is a shame 
to mention them, except in a way of reproof, 
much more must it be a shame to have any 
fellowship with them. The things which are 
done of them in secret. ‘The apostle seems to 


speak here of the Gentile idolaters, and of| understand this asa call to sinners and 


their horrid mysteries, which abounded with 
detestable wickedness, and which none were 
permitted to divulge upon pain of death. 
Observe, A good man is ashamed to speak 
that which many wicked people are not 
ashamed to act; but, as far as their wicked- 
hess appears, it should be reproved by good 
men. ‘here follows another reason for such 


reproof: But all things that are reproved are} diately precedes, “If you are to 


made manifest by the light, v.13. 'The mean- 
ing of this passage may be this: “ All those 
unfruitful works of darkness which you are 
called upon to reprove are laid open, and 
made to appear in their proper colours to the 
sinners themselves, by the light of doctrine 
or of God’s word in your mouths, as faithful 
reprovers, or by that instructive light which 
is diffused by the holiness of your lives and 
by your exemplary walk.” Observe, The light 
of God’s word, and the exemplification of it 
in a Christian conversation, are proper means 
to convince sinners of their sin and wicked- 
ness. It follows, For whatsoever doth make 
manifest zs light ; that is, it is the light that 
discovers what was concealed before in dark- 


ness ; and accordingly it becomes those who | fools, who walk at all adventures, and w1 
are children of light, who are light in the Lord, | have no understanding of their duty, m 
to discover to others their sins, and to endea-| the worth of their souls, and throu h ne 
vour to convince them of the evil and danger! supineness, and want of care, fall into 
of them, thus shining as lights in the world.! and destroy themselves; but as wise, as 


The apostle further urges this duty from the 
example of God or Christ: Wherefore he saith, 
&e (w. 14); asif he had said, “ In doing this, 
you will copy after the great God, who has 


set himself to awaken sinners from their! 16), literally, buying the opportunity. It is2 


sleep, and to raise them from the death of sin, 


EPHESIANS.” = 


diy 1 


fy Real git 
rigag 2 et bs 


8 


- 2a te 
that they might receive lig 
He scith. The Lord is cons 
his word what is more parti 
in Isa. lx. 1. Or, Christ, by his min 
who preach the everlasting gospel, 1s e 
tinually calling upon sinners to this effe: 
Awake, thou that sleepest, and arise from | 
dead. The same thing in the main is de 
by these different expressions; and they ser 
to remind us of the great stupidity and # 
wretched security of sinners, how insensil 
they are of their danger, and how unapt thi 
naturally are to spiritual motions, sensation 
and actions. When God calls upon them t 
awake, and to arise, his meaning is that th 


enter on a course of holy obedience, and |} 
encourages them to essay and do their utmo 
that way, by that gracious promise, An 
Christ shall give thee light ; or Christ sha 
enlighten thee, or shall shine upon thee. “ F 
shall bring thee into a state of knowledp 
holiness, and comfort, assisting thee wit 
his grace, and refreshing thy mind with j 
and peace here and rewarding thee with ete: 
nal glory at length.” Observe, When we ai 
endeavouring to convince sinners, and to r 
form them from their sins, we are imitatir 
God and Christ in that which is their gre 
design throughout the gospel. Some i 


saints: to sinners to repent and turn; | 
saints to stir up themselves to their dut 
The former must arise from their spiritu 
death ; and the latter must awake from the 
spiritual deadness. (3.) Another reme 
against sin is circumspection, -care, or ca 
tion (v. 15): See then, &c. This may beu 
derstood either with respect to what imm 


others for their sins, and would be faithfi 
to your duty in this particular, you must lé 
well to yourselves, and to your own behayi 
and conduct” (and, indeed, those only 
to rep~ove others who walk with due ci 
spection and care themselves): or else 
have here another remedy or rather pi 
servative from the before-mentioned sins ; a 
this I take to be the design of the apostle, 
being impossible to maintain purity and hi 
ness of heart and life without great cireu 
spection and care. Walk circumspectly 
as the word signifies, accurately, exactl 
the right way, in order to which we must 
frequently consulting our rule, and the dire 
tions we have in the sacred oracles. of) 


sons taught of God and endued with wisde 
from above. Circumspect walking is th 
effect of true wisdom, but the contrary is tht 
effect of folly. It follows, redeeming thet. 


mectavhor taken from merchants and trade 


= . ee Li 4 
py ee Uy fs Pin wets 


oe ed tas ~ By wa ae 
mS Se aN OC. CMG ErA BEING ~~ Cautions and admonitiens. 
jiligently observe and imptove the sea-' wine, he exhorts them to be filled with the 
erchandise and trade. It is a great | Spirit. ‘Vhose who are full of drink are not 
istian wisdom to redeem the time. |.ikely to be full of the Spirit ; and therefore 
istians must be good husbands of} this duty is opposed to the former sin. The 
th me, and take care to improve it to the | meaning of the exhortation is that men should 
| best of purposes, by watching against tempta- | labour fora plentiful-measure of the graces of 
| tions, by doing good while it is in the power|the Spirit, that would fill their souls with 
f their hands, and by filling it up with pfo- | great joy, strength, and courage, which things 
- employment—one special preservative | sens::al men expect their wine should inspire 

om sin. They should inake the best use|them with. We cannot be guilty of any | 
ey can of the present seasons of grace. Our | excess in our endeavours after these: nay, we 
me is atalent given us by God for some| ought not to be satisfied with a little of the 
good end, and it is misspent and lost when it | Spirit, but to be aspiring after greater mea- 
| isnot employed according to his design. If}sures, so as to be filled with the Spirit. Now 
we have lost our time heretofore, we must| by this means we shall come to understand 
| endeavour to redeem it by doubling our dili- | what the will of the Lord is ; for the Spirit of 
| gencein doing ourduty forthe future. Therea-| God is given as a Spirit of wisdom and of 
| son given is because the days are evil, either by understanding. And because those who are 

| reason of the wickedness of those who dwell| filled with the Spirit will be carried out in _ 
| in them, or rather “as they are troublesome acts of devotion, and all the proper expres- 
and dangerous times to youwho live inthem.” |sions of it, therefore the apostle exhorts, 
_ Those were times of persecution wherein the|3. To sing unto the Lord, v.19. Drunkards 
apostle wrote this: the Christians were in| are wont to sing obscene and profane songs. 
jeopardy every hour. When the days are eyil|'The heathens, in their Bacchanalia, used to 
we have one superadded argument to redeem, sing hymns to Bacchus, whom they called the 
| time, especially hecause we know not how| godof wine. Thus they expressed their joy; 
‘soon they may be worse. People are very| but the joy of Christians should express itself 
| apt to complain of bad times ; it were well if songs of praise to their God. In these they 


me 5. 


OO ———— ———————————————————— 


that would stir them up to redeem time.| should speak to themselves in their assemblies 
_ ‘Wherefore,’ says the apostle (v. 17), “‘be-| and meetings together, for mutual edification 
' eause of the badness of the times, be you not} By psalms may be meant David’s psalms, or 
‘unwise, ignorant of your duty and negligent| such ‘composures as were ‘fitly sung with 
about your souls, Lut understanding what the| musical instruments. By hymns may be meant 
| will of tie Lord is. Study, consider, and\such others as were confined to matter of 
further acquaint yourselves with the will of|praise, as those of Zacharias, Simeon, &c. 
God, as determining your duty.” Observe,{ Spiritual songs-may contain a greater variety 
Ignorance of our duty, and neglect of our! of matter, doctrinal, prophetical, historical, 
souls, are evidences of the greatest folly;/&c. Observe here, (1.) The singing of 
while an acquaintance with the will of God,| salms and hymns is a gospel ordinance: 
‘and a care to comply with it, bespeak the best] it is an ordinance of God, and appointed for 
and truest wisdom. his glory. (2.) Though Christianity is an 
Il. In the three following verses the apostle| enemy to profane mirth, yet it encourages 
‘warns against some other particular sins, and| joy and gladness, and the proper expressions 
urges some other duties. 1. He warns against] of these im the professors of it. God’s people 
the sin of drunkenness: And be not drunk‘nave reason to rejoice, and to sing for joy. 
with wine, v. 18. ‘This was a sin very frequent |'They are to sing and to make melody in their 
‘among the heathens ; and particularly on oc-| hearts; not only with their voices, but with ~ 
_ casion of the festivals of their gods, and more |inward affection, and then their doing this 
especially in their Baechanalia: then they |will be as delightful and acceptable to God as 
_ Were wont to inflame themselves with wine, |music is to us: and it must be witha design 
and all manner of inordinate lusts were con- |to please him, and to promote his glory, that 
sequent upon it: and therefore the aposile| we do this ; and then it will be done to the 
adds, wherein, or in which drunkenness, is|Lord. 4. Thanksgiving is another duty that 
_ excess. ‘The word dowria may signify luxury |the apostle exhorts to, v.20. We are ap- 
or dissoluteness ; and it is certain that drunk- | pointed to sing psalms, &c., for the expression 
_ enness is no friend to chastity and purity of | of our thankfulness to God; but, though we 
"life, but it virtually contains all manner of ex-| are not always singing, we should be ahways 
_ travagance, and transports men into gross| giving thanks ; that is, we should never want 
_ Sensuality and vile enormities. Note, Drunk-|a disposition for this duty, as we never want 
enness is a sin that seldom goes alone, but | matterforit. We must continue itthroughout 
, often involves men in other instances of guilt: | the whole course of our lives; and we should 
_ itisasin very provoking to God, and a great | give thanks for all things ; not only for spi- 
tindrance to the spiritual life. The apostle | ritual blessings enjoyed, and eternal ones ex- 
_ tnay mean all such intemperance and disorder | pected (for what of the former we have in 
' aS are opposite to the solver and prudent de-| hand, and for what of the other we have in 
_ meanour he intends in his advice, to redeem | hope), but for temporal mercies too ; not only 
4% time. 2. Instead of being filled with; for our comforts, but also for our sanctified 


Duties - husbands ae wives. 


{tis our duty in every thing to give thanks 
unto God and the Father, to God as the Father 
of our Lord Jesus Christ and our Father in 
him, in whose name we are to offer up all our 
prayers, and praises, and spiritual services, 
that they may be acceptable to God. 

21 Submitting yourselves one to 
another in the fear of God. 22 Wives, 
submit yourselves unto your own hus- 
bands, as unto the Lord. 23 For the 
husband is the head of the wife, even 
as Christ is the head of the church: 
and he is the saviour of the body. 
_ 24 Therefore as the church is subject 
«unto Christ, so let the wives be to 
their own husbands in every thing. 
25 Husbands, love your wives, even 
as Christ also loved the church, 
and gave himself for it; 26 That 
he might sanctify and cleanse it 
with the washing of water by the 
word, 27 That he might present it 
to himself a glorious church, not 
having spot,,or wrinkle, or any, such 
thing; but that it should be holy 
and without blemish. 28 So ought 
men to love their wives as their own 
bodies. He that loveth his wife 
loveth himself. 29 For no man ever 
yet hated his own flesh; but nou- 
risheth and cherisheth it, even as the 
Lord the church: . 30 For we are 
members of his body, of his flesh, 
and of his bones. 31 For this cause 
shall a’ man leave his father and 
mother, and shall be joined unto his 
wife, and they two shall be one flesh. 
32 This is a great mystery: but I 
speak concerning, Christ and the 
church. 33 Nevertheless let every 
one of you in particular so love his 
wife even as himself; and the wife 
see that she reverence her husband. 

Here the apostle begins his exhortation to 
the discharge of relative duties. Asa gene- 
ral foundation for these duties, he lays down 
that rulev. 21. There is a mutual submis- 
sion that Christians owe one to another, eon- 
descending to bear one another's burdens : 
not advancing themselves above others, nor 
domineering over one another and giving laws 
to one another. Paul was an example of this 
truly Christian temper, for he became ail 


things to all men. We must be of a yielding 
and of 2 submissive spirit, and ready to ail 


EPHESIANS. 


afflictions; not only for what immediately | the duties of there rec 
concerns ourselves, but for the instances of} that God has, allotted 
Ged’s kindness and favour to others also. | the fear of God, thats 


with the fear of G 
conscience towards 
may give proof phere 
there is this mutual 
mission, the duties of all ee 
better performed. From v.22 tae en 
speaks of the duties of husbands and v 
and he speaks of these in a Christian m 
setting the church as an example of the w: 
subjection, and Christ as ‘sn example of ls 
in husbands. | ae 
I. The duty prescribed to wives is pm 
sion to their husbands in the dear 2 
which submission includes the he 
obeying of them, and shatiteagaie! princi ip 
of love to them. They must do this in cc 
pliance with God’s authority. who has « 
manded it, which is doing ihassucionienls C 
or it may be understood by-way of simil 
and likeness, so that the gia, “a 
being devoted to God, you submit yoursely 
unto him.” ‘From the former sense-we ? ma 
learn that by a conscientious discharge of th 
duties we owe to our fellow-creatures we obe 
and please God himself; and,.from the latter 
that God not only requires and insists 
those duties which immediately respect him 
self, but such as ‘respect our neighbours tox 
The apostle assigns the reason of this sui 
mission from wives: For the husband is t 
head of the wife, v.23. ‘Themetaphor is tale 
from the head in the natural oe .i90 hic 
being the seat of reason, of wisdom, a 
knowledge, and the fountain of sense 
motion, is more excellent than the moe ; 
body. God has given the man the p i 
nence and a right*to direct and mes a | 
creation, and in that original law of ther 
tion, Thy desire shall be to thy husband, an 
he shall rule over thee. Whatever there ise 
uneasiness in this, it is an effect of sin cor 
ing into the world. darn nae * abe: 
has (what he ought to have) a er 
in wisdom and knowledge. He is therefor 
the head, even.as Christ is the head of th 
church. 'Thereis a resemblance of € 
authority over the church in that supe 
and headship which God has appoi 
the husband. The apostle adds, and h: 
Saviour of the body. Christ’s author 
exercised over the church for the saving 
her from evil, and the supplying of her wii 
every thing good for her. In like ama 
should the husband be employed for t) 
tection and comfort of his spouse; and 
fore she should the more cheerfully 
herself unto‘him. So it follows, Theref 
the church is subject unto Christ (v. 24) 
cheerfulness, with fidelity, with humi 
let the wives be to their own husbant 
thing—in every thing to which theirat 
justly extends itself, in every” thing? 
and consistent with duty to God. 
II. The duty of husbands ‘un ‘the 


; to love their wives Ww. 25); for with- 
s they would abuse their superiority 
eadship, and, wherever this prevails as 
ought to do, it will infer the other duties of 

‘relation, it being a special and peculiar 
tion that is required'in her behalf. The 
of Christ to the'church is proposed as an 
ple of this, which love of his is a sincere, 
‘pure, an ardent; and a constant affection, 
that notwithstanding the imperfections 
failures that she is guilty of. The great- 
sof his love to the church appeared in his 
ng himself unto the death for it. Observe, 
the church’s subjection to Christ is pro- 
posed as an exemplar to wives, so the love of 
Christ to his church is proposed as a pattern 
o husbands; and while such exemplars are 
| offered to both; and so much is required of 
| each, neither has reason’ to’ complain of the 
| divine injunctions. The love which God re- 
| quires from the husband in behalf of his wife 
; will make amends) for the subjection which 
| he demands from: her to her husband; and 
the prescribed subjection of the wife will be 
abundant return for that love of the hus- 
band which God has made her due. The 
apostle, having mentioned Christ’s love to the 
| church, enlarges upon it, assigning the reason 

why he gave himself for it, namely, that he 
ight sanctify it in this:world, and glorify it 
he next: That he might sanctify and‘cleanse 
with the washing of water by the word 

26)—that he might endue all his members 
ith a principle of holiness, and deliver them 
om the guilt, the pollution, and thedominion 

in. The instrumental means whereby this 
effected are the instituted sacraments, par- 
larly the washing of baptism and the 
ching and reception of the gospel. And: 
he might present it to himself, &c. v. 27. 
Lightfoot thinks the apostle alludes here 
the Jews’ extraordinary carefulness’ in 
-washings for purification. They were 
ul that there should be no wrinkle to 
ep the flesh from the water, and no spot 
dirt which was not thoroughly washed. 
ers understand him as alluding toa gar- 
come newly out of the fuller’s hand, 
ged from spots, stretched from wrinkles, 
former newly contracted, the latter by 
time and custom. That he might present 
himself—that he might perfectly unite it 
yhimself in the great day, a glorious church, 
perfect in knowledge and in holiness, zot 


ng spot, nor wrinkle, nor any such thing, 
hing of deformity or defilement remaining, 

eing entirely amiable and pleasing in his 
3 holy and without blemish, free from the 
astremains of sin. The church in general, 
ad particular believers, will not be without 
or wrinkle till they cometo glory. From 
and’ the former verse together we may 
e notice that the glorifying of the church 
atended in the sanctifying of it: and that 

, and those only, who are sanctified now, 
be glorified hereafter.—So ought men to 


I 


oi 


L0 


OL. Fx. 


» 


CHAP. 


po ae 


4 & yf rt) , a tu 
iv. Duties of husbands and wives 
The wife being made one with her husband 
(mot im a natural, but in a civil and in a re- 
lative sense), this is an’ argument whv he 
should love her with as cordial and as araent 
an affection as that with which he loves mm~. 
self. Forno man ever yet hated his own flesh, 
v. 29—(no man in his right senses ever hated 
himself, however deformed, or whatever his 
imperfections might be); so far from it that 
he nourishes and cherishes it : he uses himself 
with a great deal of care and tenderness, and 
is industrious to supply himself with every 
thing convenient or good for him, with food 
and clothing, &c. Hven as the Lord the church: 
that is, as the Lord nourishes and cherishes 
the church, which he furnishes with all things 
that he sees needful or good for her, with 
whatever conduces to her everlasting hap- 
piness and welfare. The apostle adds, For 
we are members of his body, of his flesh and of 
his bones, v. 30. He assigns this as a reason 
why Christ nourishes and cherishes’ his 
church—-because all who belong to it are 
members of his body, that is, of his mystical 
body. Or, we are members out of his body : 
all the grace and glory which the church has 
are from Christ, as Eve was taken out ef the 
man: But, as one observes, it bemg ‘the nan- 
ner of the sacred: writings to express a om- 
plex body by the enumeration of its several 
parts, as the heaven and earth for the world, 
evening and morning for the natural day sc 
here, by body, flesh, and bones, we are te 
understand himself, the meaning of the verse 
being that we are members of Christ.— Hor 
this cause (because they are one, as Christ 
and his church are one) shall a man leave his 
father and mother ; the apostle refers to the 
words of Adam, when Eve was given to him 
for a meet help, Gen. 1. 24. We are not t> 
understand by this that a man’s obligation 
to other relations is cancelled upon his mar- 
riage, but only that this relation is to be pre- 
ferred to all others, there being a nearer unioy 
between these two. than between any others, ~ 


‘that the man must rather leave any of those 


than his wife—And they two shall be one flesh, 
that is, by virtue of the matrimonial bond. 
This is a great mystery, v. 32. ‘Those words 
of Adam, just mentioned by the apostle, are 
spoken literally of marriage; but they have 
also a hidden mystical sense in them, relating 
to the union between Christ and his charch, 
of which the conjugal union between Adam 
and the mother of us all was a type: though 
not instituted or appointed by God to signify 
this, yet it was a kind of natural type, as 
having a resemblance to it: I speak concerning 
Christ and the church. 

After this, the apostle concludes this part 
of his discourse with a brief summary of the 
duty of husbands and wives, v. 33. “‘ Never- 
theless (though there be such a secret mys- 
tical sense, yet the plain literal sense concerns 
you) let every one of you in particular so 
love his wife even as himself, with such a 


eir wives as their own bodies, &e. v. 28.| sincere, peculiar, singular, and prevailing 


2a 


[oe ee se 


f eb oe a 
Duties of children to par ents. EPHESIANS. fe we BBs tenet 
afection as that is which he bears to himself. | with your duty to God.” — mi 


And ihe wife see that she reverence her| obey our heavenly Father in ol 


husband.” Reverence consists of love and | 


esteem, which produce a care to please, and | prior and superior to all others. I 
of fear, which awakens a caution lest just | 
offence be given. ‘That the wife thus reve-| 


rence her husband is the will of God and the 
law of the relation. 


CHAP. VI. 

{nm this chapter, 1. The apostle proceeds in the exhorgation to rela- 
tive duties which he began in the former, particularly he imsists 
con the duties of children and parents, and of servants and mas- 
ters, ver. 1—9. II. Hle exhorts and directs Christians how to 
Dehave themselves in the spiritual warfare with the enemies of 


their souls; and to the exercise of several Christian graces, 
which he proposes to them as so many pieces of spiritual armour, 
to preserve and defend them in the conflict, ver. 1O—18. III. 
We have here the conclusion of the epistle, in which he takes 
his leave of them, recommending himself to the prayers of the 
believing Ephesians, and praying for them, ver. 19—24. 


HILDREN, obey your parents 

in the Lord: for this is right. 
2 Honour thy father and mother; 
which is the first commandment with 
promise; 3 That it may be well 
with thee, and thou mayest live long 
on the earth. 4 And, ye fathers, 
provoke not your children to wrath: 
but bring them up in the nurture and 
admonition of the Lord. 5 Servants, 
be obedient to them that are your 
masters according to the flesh, with 
fear and trembling, in singleness of. 
your heart, as unto Christ; 6 Not 
with eyeservice, as menpleasers ; but 
as the servants of Christ, doing the 
will of God from the heart; 7 With 
good will doing service, as to the 
Lord, and not to men: 8 Knowing 
that whatsoever good thing any man 
doeth, the same shall he receive of 
the Lord, whether he be bond or free. 
9 And, ye masters, do the same 
things unto them, forbearing threat- 
ening: knowing that your Master 
also is in heaven; neither is there 
respect of persons with him. 

Here we have further directions concerning 
relative duties, in which the apostle is very 
particular. 

1. The duty of children to their parents. 
Come, you children, hearken to me, Iwill teach 
you the fear of the Lord. The great duty of 
children is to obey their parents (v. 1), parents 
being the instruments of their being, God and 
nature having ziven them an authority to 
command, in subserviency to God; and, if 
children will be obedient to their pious 


parents, they will he in a fair way to be pious ; shows that this and other promises which vs 


as they are. ‘That obedience which God 
demands from their children, in their behalf, 
includes an inward reverence, as well as the 
outward expressions and acts. Obey in the 
Lord. Some take this as a limitation, and 
understand it thus -_*‘ as far as is consistent 


‘went, he here gives it a further sense, 


earthly parents ; for our obli 
rather as a reason: “Children, obey 
parents ; for the Lord has commanded 
obey them therefore for the Lord’s sake, a 
with an eye to him.” Or it may bea p 
cular specification of the general duty: “Obey 
your parents, especially in those things which 
relate to the Lord. Your parents teach you 
good manners, and therein you must obey 
them. They teach you what is for your 
health, and in this you must obey them: 
but the chief things in which you are to do i 
are the things pertaining to the Lord.” Re. 
ligious parents charge their children to kee 
the ways of the Lord, Gen. xviii. 19. The 
command them to be found in the way ol 
their duty towards God, and to take heed ¢ 
those sins most incident to their age ; in thes 
things especially they must see that they he 
obedient. There is a general reason given : 
For this is right, there is a natural equity in 
it, God has enjoined it, and it highly becomes 
Christians. It is the order of nature that 
| parents command and children obey. Though 
| this may seem a hard saying, yet it is duty 
‘and it must be done by such as would please 
|God and approve themselves to him. For 
the proof of this the apostle quotes the law o 
| the fifth commandment, which Christ was s 
far from designing to abrogate and repeal 
that he came to confirm it, as appears by hi: 
vindicating it, Matt. xv. 4, &e. Honour tii 
father and mother (v. 2), which honour implie 
reverence, obedience, and relief and mainte- 
nance, if these be needed. The apostle adds 
which is the first commandment with promise 
Some little difficulty arises from this, which 
we should not overlook, because some whe 
plead for the lawfulness of images bring this 
as a proof that we are not peund by the secon 
commandment. But there is no manner of 
force in the: argument. The second com: 
mandment has not a particular promise; but 
only a general declaration or assertion, whic! 
relates to the whole law of God's kee 
mercy for thousands. And then by this is 
meant the first commandment of the d 
logue that has a promise, for there is no othe 
after it that has, and therefore it would be 
improper to say it is the first; but the m 
ing may be this: ‘ This is a prime or chit 
commandment, and it has a promise ; itis the 
first commandment in the second table, and 
it has a promise. The promise is, That it may 
be well with thee, &c., v. 3. Observe, Whereas 
the promise in the commandment has re 
ence to the land of Canaan, the apostle he 


have in the Old Testament relating to 
land of Canaan are to be understood 

generally. That you may not think that 
Jews only, to whom God gave the land 
Canaan, were bound by the fifth command 


be well with thee, &c. Outward pros- 
and long life are blessings promised to 
who keep this commandment. This is 
way to have it well with us, and obedient 
Idren are often rewarded with outward 
osperity. Not indeed that it is always so; 
are instances of such children who meet 
h much affliction im this life: but ordi- 
narily obedience is thus rewarded, and, where 
is not, it is made up with something better. 
lbserve, 1. The gospel has its temporal pro- 
ses, as well as spiritual ones. 2. Although 
e authority of God be sufficient to engage 
in our duty, yet we are allowed to have 
Tespect to the promised reward: and, 3. 
Though it contains some temporal advantage, 
"even this may be considered as a motive and 
encouragement to our obedience. 
| If. The duty of parents : And you fathers, 
| e.4. Or, you parents, 1. “‘ Do not provoke 
your children to wrath. Though God has 
| given you power, you must not abuse that 
iver, remembering that your children are, 
A a particular manner, pieces of yourselves, 
and therefore ought to be governed with 
reat tenderness and love. Be not impatient 
with them; use no unreasonable -severities 
and Jay no rigid injunctions upon them. 
“When ra caution them, when you counsel 
them, when yor reprove them, do it in such 
amanner as not to provoke them to wrath. 
| Im all such cases deal prudently and wisely 
"with them, endeavouring to convince their 
| judgments and to work upon their reason.” 
| 2. “ Bring them up well, in the nurture and 
| admonition of the Lord, in the discipline of 
rand of compassionate correction, -and 
im the knowledge of that duty which God re- 
“quires of them and by which they may be- 
€ome better acquainted with him. Give them 
“agood education.” It is the great duty of 
» parents to be careful in the education of their 
children : “ Not only bring them up, as the 
brutes do, taking care to provide for them; 
but bring them up in nurture and admoni- 
‘tion, in such a manner as is suitable to their 
‘reasonable natures. Nay, not only bring 
‘them up as men, in nurture and admonition, 
“but as Christians, in the admonition of the 
Lord. Let them have a religious education. 
“Tnstruct them to fear sinning ; and inform 
them of, and excite them to; the whole of their 
duty towards God.” 
_ Ili. The duty of servants. This also is 
summed up in one word, which is, obedience. 
He is largest on this article, as knowing there 
“was the greatest need of it. These servants 
‘were generaily slaves. Civil servitude is not 
_ imeonsistent with Christian liberty. Those 
_ may be the Lord’s freemen who are slaves to 
men. ‘ Your masters according to the flesh 
‘(w. 5), that is, who have the command of your 
bodies, but not of your souls and consciences: 
God alone has dominion over these.” Now, 
with t to servants, he exhorts, 1. That 
they obey with fear and trembling. They are 
reverence those who are over them, fearing 


" 


. ae” fig ee ee a 


CHAP. VI. - 


4 


vs a ae 


. 


Duties of servants io masters - 


to displease them, and trembling lest they 
should justly incur their anger and indigna- 
tion. 2. That they be sincere in their obe- 
dience: In singleness of heart ; not pretend- 
ing obedience when they design disobedience, 
but serving them with faithfulness. 3. They 
should have an eye to Jesus Christ in all the 
service that they perform to their masters 
(v. 5—7), doing service as io the Lord, and 
not to men; that is, not to men only or prin- 
cipally. When servants, in the discharge of 
the duty of their places, have an eye to Christ, 
this puts an honour upon their obedience, 
and an acceptableness into it. Service done 
to their earthly masters, with an eye to him, 
becomes acceptable service to him also. To 
have an eye to Christ is to remember that he 
sees them and is ever present with them, and 
that his authority obliges them to a faithful 
and conscientious discharge of the duties of 
their station. 4. They must not serve their 
masters with eye-service (v. 6)—that is, only 
when their master’s eye is upon them: but 
they must be as conscientious in the dis- 
charge of their duty, when they are absent 
and out of the way, because then their Master 
in heaven beholds them: and therefore they 
must not act as men-pleasers—as though they 
had no regard to the pleasing of God, and 
approving themselves to him, if they can im- 
pose upon their masters. Observe, A steady 
regard to the Lord Jesus Christ will make 
men faithful and sincere in every station of 
life. 5. What they do they must do cheer- 
fully: Doing the will of God from the heart, 
serving their masters as God wills they should, 
not grudgingly, nor by constraint, but from 
a principle of love to them and their concerns. 
This is doting it with good-will (v.7), which 
will make their service easy to themselves, 
pleasing to their masters, and acceptable to 
the Lord Christ. There should be good-will 
to their masters, good-will to the families they 
are in ; and especially a readiness to do their 
duty to God. Observe, Service, performed 
with conscience, and from a regard to God, 
though it be to unrighteous masters, will be 
accounted by Christ as service done to him- 
self. 6. Let faithful servants trust Ged for 
their wages, while they do their duty in his 
fear: Knowing that whatsoever good thing 
{v. 8), how poor and mean soever it may be, 
considered in itself, the same shall he re- 
ceive of the Lord, that is, by a metonymy, 
the reward of the same. Though his master 
on earth should neglect or abuse him, instead 
of rewarding him, he shall certainly be re- 
warded by the Lord Christ, whether he be 
bond or free, whether he be a poor bond- 
servant or a freeman or master. Christ re- 
gards not these differences of men at present ; 
nor will he in the great and final judgment. 
You think, “A prince, or a magistrate, or a 
minister, that does his duty here, will be sure 
to receive his reward in heaven: but what 
capacity am I, a poor servant, in, of recom- 
mending myself tothe favour of God.” Why 


PR aay ee ee 
The spiritual warfure. 


meanest drudgery that is done from a sense 
of duty and with an eye to himself. And 
what canbe said more proper either to en- 
gage or to encourage servants to their duty ? 

IV. The duty of masters : “‘ And you masters, 
do the same) things unto them (v. 9); that. is, 
act after the same manner. Be just to them, 
as you expect they should be to you: show 
the like good-will and concern for them, and 
be careful herein to approve yourselves to 
God.’’ Observe, Masters are under as strict 
obligations to discharge their duty to their 
servants as servants are to be obedient and 
dutiful to them. ‘‘ Forbearing threatening ; 
amivrec—moderating threatening, and remit- 
ting the evils with which you threaten them. 
Remember that your servants are made of the 
same mould with yourselves, and therefore 
be not tyrannical and imperious over them, 
knowing that your. Master also is in heaven :’” 
some copies read, both your and their Master. 
“You haye a Master to obey who makes this 
your duty ; and you and they are but fellow- 
servants in respect of Christ. You will be 
as punishable by him, for the neglect of your 
duty, or for acting contrary to it, as any others 
of meaner condition in the world. You are 
therefore to show favour to others, as. ever 
you expect to find favour with him; and you 
will never be a match for him, though you 
may be too hard for yourservants.” Neither 
is there respect of persons with him ; a rich, a 
wealthy, and a dignified master, if he be un- 
just, imperious, and abusive, is net a jot the 
hearer being accepted of God for his riches, 
wealth, and honour. He will call masters 
and servants to.an impartial account for their 
conduct one to another, and will neither 
spare the former because they are more ad- 
vanced nor be severe towards the latter be- 
cause they are inferior and mean in the world. 
If both masters and servants would consider 
their relation and obligation to God and the 
account they must shortly give to him, they 
would be more careful of their duty to each 
other. ‘Thus the apostle concludes his  ex- 
hortation to relative duties. 


10 Finally, my brethren, be strong 
in the Lord, and in the power of his 
might. 11 Put on the whole armour 
of God, that ye may be able to stand 
against the wiles of the devil. 12 


-For we wrestle not against flesh 


and blood, but against principalities, 
against powers, against the rulers of 
the darkness of this world, against 
spiritual wickedness in high ‘places. 
13 Wherefore take unto. you the 
whole armour of God, that ye may 
be able to withstand in the evil day, 
and having done all, to stand. 14 


- Stand therefore, having your loins! 


EPHESIANS. ee 
God will as certainly reward thee for the| girt about with trath 


i. eed ae? 
Dy we) 


# aWAR ' 


the breastplate of rig e 
And your feet shod’ with the»p: 
tion of the gospel of peace; 16 
all, taking the shield of faith, w 
with ye shall be able to. quench. all 
the fiery darts of the wicked. 17 
And take the helmet of salvation, 
and the sword of the Spirit, which is 
the word of God: 18 Praying alw 
with all prayer and supplication in. 
Spirit, and watching thereunto: y 
all perseverance and supplication 
all saints. 

Here is a general exhortation to constanc 
in our Christian: course, and to courage 1 
our Christian warfare. Is not our life a war- 
fare? Itisso; forwe struggle with the com- 
mon calamities of human life. Is no. our 
religion much more awarfare? It is so; for 
we struggle with the opposition of the po 
of darkness, and with many enemies who 
would keep us from God and heayen. We 
have enemies to fight against, a captain to 
fight for, a banner to fight under, and certair 
rules of war by which we are to govern our- 
selves. ‘‘ Finally, my brethren (wv. 10), it yet 
remains that. you apply yourselves to y 
work and,duty as Christian soldiers.” N 
it. is requisite that a soldier be both stou 
hearted and well armed. If Christians 
soldiers of Jesus Christ, 

I. They must see that they be stout-hearte 
This is prescribed here : Be strong inthe Lord, 
&c. Those who have so many battles to 
fight, and who, in their way to heaven, mus 
dispute every pass, with dint of sword, have 
need of a great deal of courage. Be s 
therefore, strong for service, strong for suffer 
ing, strong for fighting. Let a soldier b 
ever so well armed without, if he have 
within a good heart, his armour will st 
him in little stead. Note, Spiritual st 
and courage are very necessary for our spi. 
ritual varfare. Be strong in the Lord, either 
in his cause and for his sake or rather in h 
strength. We have no sufficient streng 
our own. Our natural courage is as p 
cowardice, and our-natural strength as pi 
weakness ; but all our suiticiency is of 
In his strength we must go forth and go 
By the actings of faith, we must fetel 
grace and help from heaven to enable us t 
do that which of ourselves we cannot do, im 
our Christian work and warfare. Wes! 
stir up ourselves to resist temptations” 
reliance upon God’s all-sufficiency and 
omnipotence of his might. ne 

II. They must be well armed. “Put om 
the whole armour of God (v. 11), make use of 
all the proper defensitives and weapons” 
repelling the temptations and straj « 
Satan—get and exercise all the C 
graces, the whole armonr, that’ no p 


a 
U 
? 


fi \d exposed to the enemy.” Observe, 
se who would approve themselves to have 
Tace must aim at all grace, the whole 
r. It is called the armour of God, be- 
ne both prepares and hestows it. We 
no armour of our own that will be ar- 
of proofina trying time. Nothing will 
nd us in stead but the armour of God. 
Phis armour is prepared for us, but we must 
‘put it on; that is, we must pray for grace, 
we must use the grace given us, and draw it 
_ out into act and exercise as there is occasion. 
The reason assigned why the Christian should 
Se completely armed is that he may be able to 
‘stand against the wiles of the devil—that he 
| may be able to hold out, and to overcome, 
| notwithstanding all the devil’s assaults, both 
| of force and fraud, all the deceits he puts 
| upon us, all the snares he lays for us, and all 
| bismachinationsagainstus. Thisthe apostle 
| _ enlarges upon here, and shows, 
- 1. What our danger is, and what need we 
“have to put on this whole armour, consider- 
| ing what sort of enemies we have to deal 
| ~with—the devil and all the powers of dark- 
| ness: For we wrestle not against flesh and 
blood, &c., v. 12. “The combat for which we 
_ are to be prepared is not against ordinary 
| human enemies, not barely against men com- 
| pounded of flesh and blood, nor against our 
| own corrupt natures singly considered, but 
| against the several ranks of devils, who have 
_ & government which ‘they exercise in this 
world. (1.) We have to do with a subtle 
enemy, an enemy who uses wiles and strata- 
_ gems, as v.11. He has a thousand ways of 
beguiling unstable souls: hence he is called 
_ a serpent for subtlety, an old serpent, expe- 
ienced in the art and trade of tempting. (2.) 
_ He is a powerful enemy: Principalities, and 
_ powers, and rulers. They are numerous, they 
_ arevigorous ; andrule in those heathen nations 
which are yet in darkness. The dark parts 
of the world are the seat of Satan’s empire. 
‘Yea, they are usurping princes over all men 
who are yet in a state of sin and ignorance. 
_ Satan’s is a kingdom of darkness ; whereas 
~ Christ’s is akingdom of light. (3.) They are 
Spiritual enemies : Spiritual wickedness in 
high places, or wicked spirits, as some trans- 
Tate it. The devil is a spirit, awicked spirit ; 
_ and our danger is the greater from our enemies 
because they are unseen, and assault us ere 


spirits, and they chiefly annoy the saints with, 
_ and provoke them to, spiritual wickednesses, 
pride, envy, malice, &c. These enemies are 
‘said to be in high places, or in heavenly places, 
_ so the word is, taking heaven (as one says) 
“for the whole expansum, or spreading out of 
the air between the earth and the stars, the 
air being the place from which the devils 
_ assault us. Or the meaning may be, “We 
wrestle about heavenly places or heavenly 
_ things ;” so some of the ancients interpret it. 

renemies strive to prevent our ascent to 
“feaven, to deprive us of heavenly blessings 


Be ake Sind 


and to obstruct our communion with heaven 
They assault us in the things that belong to 
our souls, and labour to deface the heavenly 
image in our hearts; and therefore we have 
need to be upon our guard against them. 
We have need of faith m our Christian war- 
fare, because we have spiritual enemies to 
grapple with, as wellas of faith in our Chris- 
tian work, because we have spiritual strength 
to fetch in. Thus you see your danger. 

2. What our duty is: to take and put on 
the whole armour of God, and then to stand 
our ground, and withstand our enemies. 3 

(1.) We must withstand, v.13. We must 
not yield to the devil’s allurements and as- 
saults, but oppose them. Satan is said to 
stand up against us, 1 Chron. xxi.1. If he 
stand up against us, we must stand against 
him; set up, and keep up, an interest in 
opposition to the devil. Satan is the wicked 
one, and his kingdom is the kingdom of sin: 
to stand against Satan is to strive against sin. 
That you may be able to withstand in the evil 
day, in the day of temptation, or ‘of any sore 
affliction. 

(2.) We must stand our ground: And, 
having done all, to stand. We must resolve, 
by God’s grace, not to yield toSatan. Resist 
him, and he will flee. If we give back, he 
will get ground. If we distrust our cause, 
or our leader, or cur armour, we give him 
advantage. Our present business is to with- 
stand the assaults of the devil, and to stand it 
out; and then, having done all that is in- 
cumbent on the good soldiers of Jesus Christ, 
our warfare will be accomplished, and we 
shall be finally victorious. 

(3.) We must stand armed; and this is 
here most enlarged upon. Here is a Chris- 
tian in complete armour: and the armour is 
divine: Armour of God, armour of light, 
Rom. xiii. 12.. Armour of righteousness, 2 
Cor. vi. 7. The apostle specifies the parti- 
culars of this armour, both offensive and 
defensive. The military girdle or belt, 
the breast-plate, the greaves (or soldier’s 
shoes), the shield, the helmet, and the sword. 
It is observable that, among them all, there is 
none for the back ; if we turn our back upon 
the enemy, we lie exposed. [1.] Truth or 
sincerity is our girdle, v. 14. It was pro- 
phesied of Christ (Isa. xi. 5) that righ- 
teousness should be the girdle of his loins and 


veareawareofthem. The devilsare wicked | faithfulness the girdle of his reins. That 


which Christ was girded with all Christians 
must be girded with. God desires truth, 
that is, sincerity, m the inward parts. This 
is the strength of our loins; and it girds on 
all other pieces of our armour, and therefore 
is first mentioned. I know no religion with- 
out sincerity. Some understand it of thc 
doctrine of the truths of the gospel: they 
should cleave to us as the girdle does to the 
loins, Jer. xiii. 11. This will restrain from 
libertinism and licentiousness, as a girdle 
retrains and keeps in the body. This is the 


Christian soldier’s belt: ungirded with this, 


ba = 
ior v 


The spiritual eurfare, ; 


‘ 


The spiritual warfare 
ne is unblessed. [2.] Righteousness must 
be our breast-plate. ‘The breast-plate secures 
the vitals, shelters the heart. The righ- 
teousness of Christ imputed to us is our 
breast-plate against the arrows of divine 
wrath. The righteousness of Christ im- 
planted in us is our breast-plate to fortify the 
heart against the attacks which Satan makes 
against us. ‘The apostle explains this in | 
Thess. v. 8, Putting on the breast-plate of 
faith and fove. Faith and love include all 
Christian graces; for by faith we are united 
to Christ and by love to our brethren. These 
will infer a diligent observance of our duty 
to God, and a righteous deportment towards 
mien, in all the offices of justice, truth, and 
charity. [3.] Resolution must be as the 
greaves to our legs: And their feet shod with 
the preparation of the gospel of peace, v. 15. 
Shoes, or greaves of brass, or the like, were 
formerly part of the military armour (1 Sam. 
xvii. 6): the use of them was to defend the 
feet against the gall-traps, and sharp sticks, 
which were wont to be laid privily in the 
way, to obstruct the marching of the enemy, 
those who fell upon them being unfit to 
march. The prevaration of the gospel of 
peace signifies a prepared and resolved frame 
of heart, to adhere to the gospel and abide 
by it, which will enable us to walk with a 
steady pace in the way of religion, notwith- 
standing the difficulties and dangers that 
may be in it. It is styled the gospel of peace 
because, it brings all sorts of peace, peace 
with God, with.ourselves, and with one 
another. It mayalso be meant of that which 
prepares for the entertainment of the gospel, 
namely, repentance. With this our feet must 
be shod: for by living a life of repentance 
we are armed against temptations to sin, and 
the designs of our great enemy. Dr. Whitby 
thinks this may be the sense of the words: 
“‘ That you may be ready for the combat, be 
shod with the gospel of peace, endeavour 
after that peaceable and quiet mind which 
the gospel calls for. Be not easily provoked, 
nor prone to quarrel: but show all gentleness 
and all long-suffering to all men, and this 
will certainly preserve you from many great 
temptations and _ persecutions, as did those 
shoes of brass the soldiers from those gall- 
traps,” &c. [4.] Faith must be our shield: 
Above all, or. chiefly, taking the shield. of 
faith, v. 16. This is more necessary than 
any of them. Faith is all in all to us in an 
hour of temptation. The breast-plate secures 
the vitals ; but with the shield we turn every 
way. This is the victory over the world, even 
our faith. Weare to be fully persuaded of 
the truth of all God's promises and threaten- 
ings, such a faith being of great use against 
temptations. Consider faith as it is the 
evidence of things not seen and the substance 
uf thiags hoped for, and it will appear to be 
of admirable use for this purpose. Faith, 
as receiving Christ and the benefits of redemp- 


tion, so deriving grace from him, is like a! ejaculatory prayers with other duties, a 


is ey es 
> = 


EPHESIANS. 


a “, —e 


sa 
+ 


~ ? oh 
shield, a sort of univer 
enemy the devil is here u 
He is wicked himself, and he endeay 
make us wicked. His temptations ar 
darts, because of their swift and und 
flight, and the deep wounds that the: 
to the soul; fiery darts, by way of sic 
to the poisonous darts which were wo 
inflame the parts which were wounded 
them, and therefore were so called, as 
serpents with poisonous stings are ¢ 
fiery serpents. Violent temptations, by wh 
the soul is set on fire of hell, are the : 
which Satan shoots at us. Faith is the s 
with which we must quench these fiery 
wherein we should receive them, and s¢ 
render them ineffectual, that they may n 
hit us, or at least that they may not hurt us 
Observe, Faith, acted upon the word of Gor 
and applying that, acted upon the grace 
Christ and improving that, quenches th 
darts of temptation. [5.] Salvation mus 
be our helmet (v. 17); that is, hope, whiel 
has salvation for its object ; so 1 Thess. y. 8 
The helmet secures the head. A good hope 
of salvation, well founded and well built 
will both purify the soul and keep it fron 
being defiled by Satan, and it will comfor 
the soul and keep it from being troubled anc 
tormented by Satan. He would tempt us fi 
despair ; but good hope keeps us trusting ii 
God, and rejoicing in him. [6.] The wor 
of God is the sword of the Spirit. ‘i 
sword is a very necessary and useful par 
a soldier’s furniture. The word of God i: 
very necessary, and of great use to th 
Christian, in order to his maintaining the 
spiritual warfare and succeeding in it. - It i 
called the sword of the Spirit, because it is 
of the Spirit’s inditing and he rende 
efficacious and powerful, and sharper thai 
two-edged sword. Like Goliath’s swo 
none like that; with this we assault 
assailants. Scripture-arguments are the 
powerful arguments to repel temptatio 
with. Christ himself resisted Satan’ 
temptations with, It is written, Matt. iv 
4, 6,7, 10. This, being hid in the heart, wi 
preserve from sin (Ps. cxix. 11), and 
mortify and kill those lusts and corrup 
that are latent there. [7.] Prayer mi 
buckle on all the other parts of our Chri 
armour, v. 18. We must join prayer 
all these graces, for our defence against thi 
spiritual enemies, imploring help and as 
ance of God, as the case requires: and we 
must pray always Not as though we we 
to do nothing else but pray, for there are 
other duties of religion and of our respective 
stations in the world that are to be M 
their place and season; but.we should ke 
up constant times of prayer, and be const 
to them. We must pray upon all occasions. 
and as often as our own and others’ ne 
ties call us to it. We must always keep 
a disposition to prayer, and should intern 


- 
. 
wa” a 


& 
é 


CHAP. VI. 


2. common business. Though set and (for us, that the word of the Lord may run ana 
se rayer may sometimes be unseasona- | be glorified. Observe what it is he would have 


The conclusion 


tes ee other duties are to be done), | them pray for im his behalf: “ That utterance 


t pious ejaculations cam never be so. We 
st y with all prayer and supplication, 
th AL kinds of prayer: public, private, 
‘and secret, social and solitary, solemn and 
| sudden; with all the parts of prayer: con- 
‘fession of sin, petition for mercy, and thanks- 
"givings for favours received. We must pray 
in the Spirit ; our spirits must be employed 
im the duty and we must do it by the grace 
| of God’s good Spirit. We must watch there- 


\ 
ip 


improving all opportunities, for the duty: 
ve must watch to all the motions of our own 
“hearts towards the duty. When God says, 
Seek my face, our hearts must comply, Ps. 
vii. 8. This we must do with ali perse- 
We must abide by the duty of 
whatever change there may be in our 
putward circumstances; and we must con- 

| tinue in it as long as we live in the world. 
We must persevere in a particular prayer; 
not cutting it short, when our hearts are dis- 
to enlarge, and there is time for it, and 
our occasions call forit. We must likewise 
severe in particular requests, notwithstand: 
ine some present discouragements and re- 
pulses. And we must pray with supplication, 
ot for ourselves only, but for all saints ; for 
| ’earemembers one of another. Observe, None 
E ‘are so much saints, and in so good a condi- 
tion in this world, but they need our prayers, 
and they ought to have them. The apostle 
) passes hence to the conclusion of the epistle. 


"be given unto me, that I may open 
y mouth boldly, to make known 
the mystery of the gospel, 20 For 


mght to speak. 21 But that ye also 
- Yychicus, a beloved brother and faith- 
ful minister in the Lord, shall make 


urpose, that ye might know our 
affairs, and that he might comfort 
"your hearts. 23 Peace be to the 
¥ hren, and leve with faith, from 
God the Father and the Lord Jesus 
Christ. 24 Grace be with all them 


God’s faithful ministers. Brethren, pray 


o, endeavouring to keep our hearts in a) r f 
aying frame, and taking all occasions, and | had hitherto, as a mystery, been concealed. 


which I am an ambassador in bonds:! 
at therein I may speak boldly, as I| 


€ must pray for all saints, and particularly ) 


may be given unto me ; that I may be enlarged 
from my present restraints, and so have 
liberty to propagate the faith of Christ; that 
I may have ability to express myself in a 
suitable and becoming manner; and that I 
may open my mouth boldly, that is, that | may 
deliver the whole counsel of God, without 
any base fear, shame, or partiality.” To make 
known the mystery of the gospel; some un- 
derstand it of that part of the gospel which 
concerns the ealling of the Gentiies, which 


But the whole gospel was a mystery, til 
made known by divine revelation; and it is 
the work of Christ’s ministers to publish it 
Observe, Paul hada great command of lan. 
guage; they called him Mercury, because he 
was the chief speaker (Acts xiv. 12), and yet 
he would have his friends ask of God the 
gift of utterance for him. He was a man of 
great courage, and often signalized himself 
for it; yet he would have them pray that 
God would give him boldness. He knew as 
well what to say as any man; yet he desires 
them to pray for him, that he may speak as 
he ought to speak. The argument with which 
he enforces his request is that for the sake of 
the gospel he was an ambassador in bonds, 
v. 20. He was persecuted and imprisoned 
for preaching the gospel; though, notwith- 
standing, he continued in the embassy com- 
mitted to him by Christ, and persisted in 
preaching it. Observe, 1. It is no new thing 
for Christ’s ministers to be in bonds. 2. It 


19 And for me, that utterance may is a hard thing for them to speak boldly when 


that is their case. 3. The best and most emi- 
nent ministers have need of, and may receive 
advantage by, the prayers of good Christians ; 
and therefore should earnestly desire them. 
Having thus desired their prayers, 

Ii. He recommends Tychicus unto them, 
D. 21, 22. He sent him with this epistis, 
that he might acquaint them with what other 


may know my affairs, and how I do, | churches were informed of, namely, how he 


did, and what he did; how he was used by 
the Romans in his bonds, and how he be- 
haved himself in his present circumstances. 


known to you all things: 22 Whom! It is desirable to good ministers both that 
have sent unto you for the same! their Christian friends should ~-know their 


state and that they should be acquainted with 
the condition of their friends; for by this means 
they may the better help each other in their 
prayers.—dAnd that he might comfort their 
hearts, by giving such an account of his suf- 
ferings, of the cause of them, and of the 
temper of his mind and his behaviour under 
them, as might prevent their fainting at his 
tribulations and even minister matter of joy 
and thanksgiving unto them. He tells them 


he was a faithful mimister in the work of 
Christ, and he was very dear to Paul, which 


—— - 


ll Be 


4 


- Introduction. 


makes Paul’s love to these Christian Ephesians 
the more observable, in that he should now 
part with so good and dear a friend for their 
sakes, when his company and conversation 
must have been peculiarly delightful and 
serviceable to himself. But, the faithful ser- 
vants of Jesus Christ are wont to prefer the 
public good to their own private or personal 
interests. 

III. He, concludes with his good wishes 
and prayers for them, and not for them only, 
but for all the brethren, v.23, 24. His usual 
benediction was, Grace and peace; here it is, 
Peace be to the brethren, and love with faith. 
By peace we are to understand all manner of 
peace—peace with God, peace with con- 
science, peace among themselves: and all 
outward prosperity is included in the word ; 
as if he had said, “I wish the continuance 
and increase of all-happiness to you.” And 
love with faith. This in part explains what 
he means in the following verse by grace; 
not only grace in the fountain, or the love 
and favour of God, but grace in the streams, 
the grace of the Spirit flowing from that 
divine principle, faith and love including all 
the rest. 


EXPOSITION, ve hal 


WITH PRACGCTLC AL OBSERVATIONS, — 


THE PHILIPPIANS. — 


PHrLipri was a chief city of the western part of Macedonia, zpérn is uepldos THs Mat 
zéais, Acts xvi. 12. It took its name from Philip, the famous king of Macedon, who re 
and beautified it, and it was afterwards made a Roman colony. Near this place were the Cam 
Philippici, remarkable for the famous battles between Julius Cesar and Pompey the Gre 
and that between Augustus and Antony on one side and Cassius and Brutus on the other. ei 
it is most remarkable among Christians.for this epistle, which was written when Paul was 

Paul seems to have had a very particular kindness for the chu 

ental in planting; and, though he had de ¢ 


prisoner at Rome, A.D..62. 


at Philippi, which he himself had been instrum a 
all the churches, he had, upon that account, a particular fatherly tender care of this. To 
to whom God has employed us to do any good we should look upon ourselves both as 
raged and engaged to study to do more good. He looked upon them as his ehildre 
having begotien them by the gospel, he was desirous by the same gospel to nourish and 
I. He was called in an extraordinary manner to preach the gospel at Philipp 


them up. 


he PHILIPPIANS. 


It is the continuance and increase,| Christ that it may be so with all his fe: 
of these that he desires for them, in whom | chiistians. Amen; so beit. 


° fof a 


they were alr 
God the Father, &c. Al 
are derived to the saints froi 
the merit and intercession 

our Lord. The closing bened| 
extensive than the former; for 
prays for all true believers at Ep 
every where else. It is the undoubt 
racter of all the saints that they loy 
Lord Jesus Christ. Our love to Ch 
not acceptable, unless it be in sincerity: 
deed there is no such thing as love to C 
whatever men. may pretend, where there is 
not sincerity. ‘The words may be rea 

Grace he with all those who love our Lor 
Jesus Christ in incorruption, who contin 
constant in their love to him, so as not to i 
corrupted out of it by any baits or seducti 
whatsoever, and whose love to him is r 
rupted by any opposite lust, or the love ¢ 
any thing displeasing tohim. Grace, that is 
the favour of God, and all good (spiritual an 
temporal), that is, the t of it, are an 
shall be with all those who thus love oj 
Lord Jesus Christ. And it is, or ought 
be, the desire and prayer of every lover 


: 


é 


, 


xvi. 9. A vision appeared to Paul inthe night: There stood a man of Macedonia, and praye 


him, saying, Come over into Macedonia, and help us. 
was encouraged to use all means for carrying on the good work which was begun amon 
and building upon the foundation which was laid. 1 
was scourged, and put into the stocks (Acts xvi. 23, 24); yet he had not the less 

the place for the hard usage he met with there 


the ill treatment. which our enemies give us. 


III. The beginnings of that church 
small ; Lydia was converted there, and the jailer, and a few more: yet that did not ¢ 


He saw God going before b 
II, At Philippi he suffered hard thin 


We must never love our friends 


| be wot done at first, it may be done \afterwards, and the last-works may be more 


Te good: ‘ 
andant. We must not be discouraged by small beginnings. IV. It seems, by many passages 


is Mare 
= 


Apostolic benediction. 


this epistie, that this church at Philippi grew into a flourishing church, and particularly that 
e brethren were very kind to Paul. He had reaped of their temporal things, and he made a 
farn. in spiritual things. He acknowledges the receipt of a present they had sent him (ch. 
18), anc this when no other church communicated with him as concerning giving and 
eiving (v. 15); and he gives them a prophet’s, am apostle’s reward, in this epistle, which is 


a, 
say 


more value than thousands of gold and silver. 


‘ 


CHAP. I. 


‘begins with the inscription and benediction, ver. 1, 2. “He 
gives thavks for the saints at Philippi, ver.3—6. He speaks of 
his great affection and concern for their spiritual welfare (ver. 

7 ), his prayers for'them (ver. 9—11), his care to prevent their 
offence at his sufferings (ver. 12—20), his readiness to glorify 
Christ by life or death (ver. 21—26), and then concludes with a 
double exhortation to strictness and constancy, ver. 27—320. 


pA UL and Timotheus, the servants 
of Jesus Christ, to all the saints 
Christ Jesus which are at Philippi, 
with the bishopsanddeacons: 2 Grace 
be unto you, and peace, from God 
our Father, and from the Lord Jesus 
Christ. 
We have here the inscription and bene- 
diction. Observe, 
I. The persons writing the epistle—Paul 
mad Timotheus. Though Paul was alone di- 
vinely inspired, he joins Timothy with him- 
‘self, to express his own humility, and put 
onour upon Timothy. Those who are aged, 
“and streng, and eminent, shou!d pay respect 
‘to, and support the reputation of, those who 
are younger, and weaker, and of less note. 
he servants of Jesus Christ ; not only in the 
ommon relation of his disciples, but in the 
eculiar work of the ministry, the high office 
of an apostle and an evangelist. Observe, 
The highest honour of the greatest apostle, 
‘and most eminent ministers, is to be the ser- 
yants of Jesus Christ; not the masters of the 
churches, but the servants of Christ. Observe, 
II. The persons to whom it is directed. 
To all the saints in Christ who ure at 
ilippi. He mentions the church before 
he ministers, because the ministers are for 
e church, for their edification and benefit, 
| not the churches for the ministers, for their 
| dignity, dominion, and wealth. Not for that 
ave dominion over your faith, but are 
pers of your joy, 2 Cor. i. 24. ‘They are 
t only the servants of Christ, but the ser- 
yvants of the church for his sake. Ourselves 
your servants for Jesus’ sake, 2 Cor. iv 5. 
serve, The Christians here are called 
s; set apart for God, or sanctified by 
pirit, either by visille profession or real 
ess. And those who. are not really 
aints on -earth wili never be saints in hea- 


_ Observe, It is directed to all the saints, 


e as well as another, even the meanest, the 
@orest, and those of the least gifts. Christ 
kes no difference; the rich and the poor 
et. together in him: and the ministers 
{not make a difference in their care and 
derness upon these accounts. We must 

t have the faith of our Lord Jesus Christ 


with respect of persons, James 11.1. Saints 
in Christ Jesus ;, saints are accepted only by 
yirtue of their being in Christ Jesus, or as 
they are Christians. Out of Christ the best 
saints will appear sinners, ‘and unable ta 
stand before God. 2. It is directed to the 
ministers, or church-officers—with the bishops 
and deacons, the bishops or elders, in the 
first place, whose office it was to teach and 
rule, and the deacons, or overseers of the poor, 
who took care of the outward business of the 
house of God: the place, the furniture, the . 
maintenance of the ministers, and provision 
for the poor. These were all the offices 
which were then known in the church, and 
which were of divine appommtment. ‘The 
apostle, in the direction of his epistle to a 
Christian church, acknowledges but two or- 
ders, which he calls bishops and deacons. 
And whosoever shall consider that the same 
characters and titles, the same qualifications, 
the same acts of office, and the same honour 
and respect, are every where ascribed through- 
out the New Testament to those who are 
called bishops and presbyters (as Dr. Ham- 
mond and other learned men allow), will find 
it difficult to make them a different office or 
distinct order of ministry in the scripture 
times. : 

III. Here is the apostolical benediction: 
Grace be unto you, and peace, from God our 
Father, and from the Lord Jesus Christ, v. 2. 
This is the same, almost word for word, in 
all the epistles, to teach us that we must 
not be shy of forms, though we are not to be 
tied down to them, especially such as are not 
scriptural. The only form in the Old Tes- 
tament is that of a benediction (Num. vi. 
23—26), On this wise you shall bless the 
children of Israel,.saying unto them, The Lord 
bless thee and keep thee: the Lord make his yace 
shine upon thee, and be gracious unto thee: the 
Lord lift. up the light of his countenance upon 
thee, and give thee peace. Sointhe New Ves- 
tament, the good which is wished is spi- 
ritual good, grace and peace—the free favour 


and good-will of Ged, and all the blessed 


fruits and effects of it, and that from God our 
Father, and from the Lord Jesus Christ, jointly 
from them both, though in a different way. 
Observe, 1. No peace without grace. In- 
ward peace springs from a sense of divine 
favour. 2. No grace and peace but frow 
God our Father, the fountain and original of 
all blessings, the Mather of lights, from whom 
cometh down every good and perfect gifi. 
James i. 17. 3. No grace and peace from 


iia a a 


ee et Oar a) ee 


/ 
The apostle’s thankfulness and joy. 
God our Father, but in and through our 
Lord Jesus Christ. Christ, as Mediator, is 
the channel of conveyance of all spiritual 
blessings to the church, and directs the dis- 
posal of them to all his members. 


3 I thank my God upon every re- 
membrance of you, 4 Always in 
every prayer of mine for you all 
making request with joy, 5 For 
your fellowship in the gospel from 
the first day until now; 6 Being 
confident of this very thing, that he 
which hath begun a good work in 
you will perform iz until the day of 
Jesus Christ : 


The apostle proceeds after the inscription and 
benediction to thanksgiving for the saints at 
Philippi. He tells them what it was he thanked 
God for, upon their account. Observe here, 

I. Paul remembered them: he bore them 
much in his thoughts; and though they were 
out of sight, and he was at a distance from 
them, yet they were not out of his mind = or, 
Upon every mention of you—éri macy TH pveia 
tyav. As he often thought of them, so he 
often spoke of them, and delighted to hear 
them spoken of. The very mention of them 
was gratefulto him: it is a pleasure to hear 
of the welfare of an absent friend. 

II. He remembered them with joy. At 
Philippi he was maltreated ; there he was 
scourged and put into the stocks, and for the 
present saw little of the fruit of his labour; 
and yet he remembers Philippi with joy. He 
looked upon his sufferings for Christ as his 
credit, his comfort, his crown, and was pleased 
at every mention of the place where he suf- 
fered. So far was he from being ashamed of 
them, or loth to hear of the scene of his suf- 
ferings, that he remembered it with joy. 

III. He remembered them in prayer: Al- 
ways in every prayer of mine for you all, v. 4. 
The best remembrance of our friends is to 
remember them at the throne of grace. Paul 
was much in prayer for his friends, for all his 
friends, for these particularly. It should seem, 
by this manner of expression, that he men- 
tioned at the throne of grace the several 
churches he was interested in and concerned 
for particularly and by name. He had seasons 
of prayer for the church at Philippi. God 
gives us leave to be thus free with him, 
though, for our comfort, he knows whom we 
mean when we do not name them. 

IV. He thanked God upon every joyful 
remembrance of them. Observe, Thanks- 
giving must have a part in every prayer ; and 
whatsoever is the matter of cur rejoicing 
ought to be the matter of our thanksgiving. 
What we have the comfort of, God must have 
the glory of. He thanked God, as well as 
made requests with joy. As holy joy is the 
heart and soul of thankful praise, so thankful 
praise is the lip and language of holy joy 


i 


PHILIPPIANS. 


‘we have the present possession ani 


i ay 
V. As in our prayers, s 
giving, we must eye God as our 
my God. It encourages us in 
larges the heart in praise, to see e me 
coming from the hand of God as our God.- 
thank my God upon every remembrance of ye 
Wemust thank our God for others’ graces ar 
comforts, and gifts and usefulness, as we 1 
ceive the benefit of them, and God receiv 
glory by them. But what is the matter | 
this thanksgiving? 1. He gives thanks 
God for the comfort he had in them: f{ 
your fellowship in the gospel, from the fir 
day until now, v. 5. Observe, Gospel fe on 
ship is a good fellowship; and the mean 
Christians have fellowship in the gospel wi 
the greatest apostles, for the gospel salvatic 
is a common salvation (Jude 3), and they « 
tain like precious faith with them, 2 Pet. i. 
Those who sincerely receive and embrace t 
gospel have fellowship in it from the very fi 
day: a new-born Christian, if he is t 
born, is interested in all the promises ai 
privileges of the gospel from the first da 
his becoming such.—Until now. Obse 
It is a great comfort to ministers when tl 
who begin well hold on and persevere. 
by their fellowship in the gospel, unde 
their liberality towards propagating the g, 
pel, and translate coivwma, not communi 
but communication. But, comparing it ¥ 
Paul's thanksgiving on the account of oth 
churches, it rather seems to be taken mi 
generally for the fellowship which they h 
in faith, and hope, and holy love, with 
good Christians—a fellowship in gospel pi 
mises, ordinances, privileges, and hopes ; 
this from the first day untilnow. 2. For 
confidence he had concerning them (v. 6): 
ing confident of this very thing, &c. Obse} 
The confidence of Christians is the great ec 
fort of Christians, and we may fetch mai 
of praise from our hopes as well as fi 
joys; we must give thanks not only fo 
e 


of, but for what we have the future pros} 
of. Paul speaks with much confidence ¢ 
cerning the good estate of others, hoping} 
concerning them in the judgment of ¢ 
and being confident in the judgment o 
that if they were sincere they wov 
happy: That he who has begun a go 
in you will perform it unto the day of J 
Christ. A good work among you—éy opi, 
it may be read: understand it, in the ge 
ral, of the planting of the church am 
them. He who hath planted Christianii 
the world will preserve it as long as the 
stands. Christ will have a church 

mystery of God shall be finished an 
mystical body completed. ‘The chw 
built upon a rock, and the gates of hell 
not prevail against it. But it is rather 
applied to particular persons, and th 
speaks of the certain accomplishment 
work of grace wherever it is begun. Ow 
here, (1.) The work of grace is a good 


* 


ed work; for 1t makes us good, and 
nest of good to us. It makes us like 
d, and fits us for the enjoyment of God. 
hat may well be called a good work which 
‘does us the greatest good. (2) Wherever’ 
this good work is begun it is of God’s be- 
ginning : He has begun a good work in you. 
We could not begin it ourselves, for we are 
‘by nature dead in trespasses and sins: and 
‘what can dead men do towards raising them- 
selves to life; or how can they begin to act 
“till they are enlivened in the same respect in 
hich they are said to be dead? It is God 
who quickens those who are thus dead, Eph. 
ii. 1; Col. ii. 13. (3.) The work of grace is 
mit begun in this life; it is not finished here; 
as long as we are in this imperfect state there 
‘something more to be done. (4.) If the 
same God who begins the good work did not 
undertake the carrying on and finishing of it,. 
t would lie for ever unfinished. He must 
perform it who began it. (&.) We may be 
confident, or well persuaded, that God not 
‘only will not forsake, but that he will finish 
and crown the work of his own hands. For, 
‘as for God, his work is perfect. (6.) The 
‘work of grace will never be perfected tzl/ the 
day of Jesus Christ, the day of his appearance. 
When he shall come to judge the world, and 
finish his mediation, then this work will be 
complete, and the top-stone-will be brought 
forth with shouting. We have the same ex- 
‘pression, v. 10. 
_ 7 Even as it is meet for me to think 
this of you all, because I have you in 
my heart ; inasmuch as both in my 
‘bonds, and in the defence and con- 
imation of the gospel, ye all are 
partakers of my grace. 8S For God 
is my record, how greatly I long after 
you all in the bowels of Jesus Christ. 


_ The apostle expresses the ardent affection 
he had for them, and his concern for their 
spiritual welfare : I have you in my heart, v. 7. 
He loved them as his own soul, and they lay 
near his heart. He thought much of them, 
and was in care about them. Observe, 1. 
Why he had them in his heart: Inasmuch as 
th in my bonds, and in the defence and con- 
mation of the gospel, you all are partakers of 
grace ; that is, they had received benefit 
him and by his ministry ; they were par- 
takers of that grace of God which by him, 
and through his hands, was communicated 
tothem. ‘This makes people dear to their 
ninisters—their receiving benefit by their 
ministry. Or, “ You are partakers of my 
grace, you have joined with me in doing and 
fering.” They were partakers of his afflic- 
n by sympathy and concern, and readiness 
assist him. ‘This he calls being partakers 
is grace; for those who suffer with the 
ts are and shall be comforted with them ; 
d those shall share in the reward, who 


> 


CHAP. 1. 


eS % a Wine =p 


a ¥ 


pa 
of 3 


The apostle's affection end hope 
them because they adhered to him in his | 
bonds, and im the defence and confirmation of 
the gospel: they were as ready to appear in 
their places, and according to their capacity, 
for the defence of the gospel, as the apostle 
was in his; and therefore he had them in his 
heart. Fellow sufferers should be dear one 
to another; those who have ventured and 
suffered in the same good cause of God ana 
religion should for that reason love one 
another dearly: or, because you have me at 
heart—id 76 éxew pe tv Ty kapdia tpac. They 
manifested their respect for him by adhering 
firmly to the doctrine he preached, and rea- 
dily suffering for it along with him. The 
truest mark of respect towards our ministers 
is receiving and abiding by the doctrine they 
preach. 2. The evidence of it: Ié is meet for 
me to think this of you all, because [ have you 
in my heart. By this it appeared that he had 
them in his heart, because he had a good. 
opinion of them and good hopes concerning 
them. Observe, It is very proper to think 
the best of other people, and as well as we 
can of them—to suppose as well of them as 
the matter will admit in all cases. 3. An 
appeal to God concerning the truth of this 
(v. 8): For God is my record how greatly I 
long after you all in the bowels of Jesus Christ. 
Having them in his heart, he longed after 
them ; either he longed to see them, longed 
to hear from them, or he longed for their 
spiritual welfare and their increase and im- 
provement in knowledge and grace. ‘He had 
joy in them (v. 4), because of the good he saw 
and heard of among them ; yet still helonged 
after them, to hear of more of it among them; 
and he longed after them all, not only those 
among them who were witty and wealthy, 
‘but even the meanest and poorest; and he 
longed greatly after them, or with strong af- 
fection and great good-will; and this m the 
bowels of Jesus Christ, with that tender con- 
cern which Christ himself has and has shown 
to precious souls. Paul was herein a follower 
of Christ, and all good ministers should aim 
to be so. O the bowels of compassion which 
are in Jesus Christ to poor souls! It was 
in compassion to them that he undertook 
their salvation, and put himself to so vast an 
expense to compass it. Now, in conformity 
to the example of Christ, Paul had a com- 
passion for them, and longed after them all 
in the bowels of Jesus Christ. Shall not we 
pity and love those souls whom Christ had 
such a love and pity for? For this he ap- 
peals to God: God is my record. It was an 
inward disposition of mind that he expressed 
towards them, to the sincerity of which God 
only was witness, and therefore to him he 
appeals. ‘‘ Whether you know it or not, on 
are sensible of it, God, who knows the heart, 
knows it.” 


9 And this I pray, that your love 
may abound yet more and moye in 


bear their shire of the burden. He loved | knowledge and in all judgment ; 10 


a] lin. «= 


AA CMS en ee 


The apostie’s affection und hope. 


‘That ye may approve things that are 
excellent ; that ye may be sincere and 
without offence till the day of Christ ; 
11 Being filled with the fruits of righ- 
teonsndsai which are by Jesus Christ, 
unto the glory and praise of God. 
These verses contain the prayers he put up 
for them. Paul often let his friends know 
what it was he begged of God for them, that 
they might know what to beg for themselves 
and be directed in their own prayers, and 
that they might be encouraged to hope they 
should receive from God the quickening, 
“strengthening, everlasting, comforting grace, 
which so powerful an intercessor as Paul 
asked of God for them. It is an encourage- 
ment to us to know that we are prayed for 
by our friends, who, we have reason to think, 
have an interest at the throne of grace. It 
was intended likewise for their direction: in 
their walk, and that they might labour to an- 
swer his prayers for them; for by this it 
would appear that God had answered them. 
Paul, in praying thus for them, expected 
good concerning them. It is an inducement 
to us to do our duty, that we may not dis- 
appoint the expectations of praying friends 
and ministers. He prayed, 1. That they 
might be a loving people, and that good af- 
fections might abound among them: That 
your love might abound yet more and more. 
He means it of ‘their love to God, and one 
anothér, and all men. Love is the fulfilling 
both of the law and of the gospel. Observe, 
Those who abound much in any grace have 
still need to abound more and more, because 
there is still something wanting in it and we 
are imperfect in our best attainments. 2. 
That they might be a knowing and judicious 
people: that love might abound imhnowledge 
and in all judgment. It is not a blind love 
that will recommend us to God, but a love 
grounded upon knowledge and judgment. 
We must love God because of his infinite ex- 
eellence and loveliness, and love our brethren 
because of what we see of the image of God 
upon them. Strong passions, without know- 
ledge and a settled judgment, will not make 
us complete in the will of God, and some- 
times do more hurt than good. The Jews 
had a zeal of God, but not according to 
knowledge, and were transported by it to 
violence and rage,’ Rom. x. 2; John xvi. 2. 
3. That they might be a discerning people. 
This would be the effect of their knowledge 
and judgment: That you may approve the 
things which-are excellent (v. 10); or, as it is 
in the margin, Try the things which. differ ; 


‘cig TO OoxysdZery wae ra Cvadipovra, that we 


may approve the things which are excellent 
upon the trial of them, and discern their, dif- 
ference from other things. Observe, The 
truths and laws of Christ are excellent 
things; and it is necessary that we every one 
ppprove -them, and esteem them such. 
We only need to try them, to approve 


PH siping 8” 


of them; ae: 
themselves to any § 
ing mind. 4. That they r ea 
nest upright-hearted. perpen 1 Th 

be sincere. Sinceri as ig De 
that in which we ve. 
tion in the world, and which is the 
all our graces. When the eye is single, wh 
we are inward with God in what we do, ¢ 
really what we appear to be, and mean ’ 
nestly, then we are simcere. 5. That th 
might be an inoffensive penn: hata 
be without offence until the day of Christ ; 
| apt to take offence; and very careful not 
| give offence to God or their gq Rasreny. 01 
/m all good conscience before God (Acts xx 
1), and to ewercise ourselues to have always 
conscience void of offence towards God 
towards men, Acts xxiv. 16. And we m 
continue to the end blameless, that wen 
be presented so at the day of Christ. He 
present the church without spot or wrin 
(Eph.v. 27), and present believers faultles 
Sore the presence of his glory with exceeding, 
Jude 24. 6. That they might bea fruit Ae 
ful people (v. 11): ine filled with the f 
of righteousness, &c. From God is. ourf 
found, and therefore from him it must 
asked. The fruits of righteousness “are 
evidences and effects of our sanctification, 7 
duties of holiness springing from a ren 
heart, the root of the matter in us. B 
filled with them. Observe, Those w! 
much good should still endeavour 
more. The fruits of righteousness, brow 
forth for the glory of God and pices 
his church, should really fill us, and 
take us up. Fear not being empties 
bringing forth the fruits of righteousn 
for you will be filled with them. “4 
fruits are by Jesus Christ, by his stren 
and grace, for without him we ean do noth 
He is the root of the good olive, from wi 
it derives its fatness. We are strong im 
grace which is in Christ Jesus (2 Tim. ii 
and strengthened with might by his | I 
(Eph. iii. 16), and they are unto the glory 
praise of God. We must not aim at our 
glory in our fruitfulness, but at the 
and glory of God, that God may be gloi 
in all things (1 Peter i iv. 11), and wi 
we do we must do all to the glory 
1 Cor. x. 31. It is mueh for the ho 
God, when Christians not only are g 
do good, and abound in good works. 


12 But I would ye should — 
stand, brethren, that the things 
happened unto me have 
rather unto: the furtherance ¢ 
gospel; 13 So that my b 
Christ are manifest in all the 
and in all other places; 14 & 
many of the brethren in the Le 
waxing confident by my bonds, ~ 
much more bold ta speak the. 


a 
| 
fi 


ely, supposing to add affliction to | 


y bonds: 17 But the other of 
2, knowing that I am set for the 
ence of the gospel. 18 What 

then? notwithstanding, every way, 
whether in pretence, or in truth, 
Jhrist is preached ; and I therein do 
rejoice, yea, and will rejoice. 19 For 

‘know that this shall turn to my 
vation through your prayer, and 

1e supply of the Spirit of Jesus 
rist, 20 According to my earnest 

spectation and my hope, that in 
othing I shall be ashamed, but that 
ith all boldness, as always, so now 
Christ shall be magnified in my 
,» whether? be by life, or by death. 


We see here the care the apostle takes to 
revent their being offended at his sufferings. 
e was now a prisoner at Rome; this might 
a stumbling-block to those who had re- 
ived the gospel by his ministry. They 
might be tempted to think, If this doctrine 
e indeed of God, God would not suffer 
who was so active and instrumental in 
hing and propagating it to be thrown 

y as a despised broken vessel. They might 
»shy of owning this doctrine, lest they should 
‘be involved in the same trouble themselves. 
Now to take off the offence of the cross, he 


“a 


dness of God who employed him. 
T. He suffered by the sworn enemies of 


he gospel, who laid him in prison, and 

med at taking away his life; butthey should 

not be stumbled at this, for good was brought 

it of it, and it tended to the furtherance of 

we gospel (v. 12): The things which hap- 

unto me have fallen out rather unto the 

herance of the gospel. “A strange chemis- 

Providence this, to extract so great a 

as the enlargement of the gospel out 

great an evil as the confinement of 

postle. “I suffer trouble as an evil- 

even unto bonds ; but the word of God 

§ not bound, 2 Tim. ii. 9. They cannot 

son the word of God; that has its free 

2, though I am confined.’ But how 
this? , 

Tt alarmed those who were without 

) » My bonds in Christ, or for Christ, 

manifest in all the palace and in all 

places. ‘The emperor, the courtiers, 

istrates, are convinced that I do not 

as an evil-doer, but as an honest man, 

ha good conscience. They know that I 


: * 


a The apostie’s success and joy. 
suffer for Christ, and not for any wickedness.” 
Observe, (1.) Paul’s sufferings made him 
known at court, where perhaps he would 
never have otherwise been known; and this 
| might lead some of them to enquire after the 
gospel for which he suffered, which they 
;might otherwise have never heard of. (2.) 
| When his bonds were manifest in the palace, 
| they were manifest in all other places. The 
sentiments of the court have a great influence 
on the sentiments of all. people—Regis ad 
exemplum totus componitur orbis. 
2. It emboldened those who were within. 
As his enemies were startled at nis sufferings, 
so his friends were encouraged by them. Up- 
right men shall beastonished at this, and theinno- 
cent shall stir up himself against the hypocrite. 
The righteous also shall hold on his way, and 
he-who has clean hands shall be stronger and 
stronger, Job xvii. 8, 9. So it was here- 
Many of the brethren in the Lord waxing 
| confident by my bonds, v. 14. ‘The expecta- 
| tion of trouble for their religion, in general, 
perhaps disheartened and discouraged them; 
| but, when they saw Paul imprisoned for 
| Christ, they were so far from being deterred 
ee preaching Christ and- praising his 
| name, that it made them the more bold ; for 
| they could gladly suffer in Paul’s company. 
| If they should be hurried from the pulpit 
to the prison, they could be reconciled to it, 
because they would he there in such geod 
company. Besides, the comfort which Pav} 
had in his sufferings, his extraordinary con- 
solations received from Christ in a suffering 
state, greatly encouraged them. They saw 
that those who served Christ served a good 
Master, who. could both bear them up and 
bear them out, in their sufferings for him. 
Waxing confident by my bonds. UWeo@érac. 
They were more fully satisfied and. persuaded - 
by what they saw. Observe the power oi 
divine grace; that which was intended by 
the enemy to discourage the preachers of the 
gospel was overruled for their encourage- 
ment. And are much more bold to speak the 
word without fear: they see the worst of 
it, and therefore are not afraid to venture. 
Their confidence gave them courage, and 
their courage preserved them from the power 
of fear. 

Il. He suffered from false friends as well 
as from enemies (v. 15, 16): Some preach 
Christ even of envy and strife. The one 
preach Christ of contention, not sincerely. 
Now this would be a stumbling-block and 
discouragement to some, that there were 
those who envied Paul’s reputation in the 
churches, and the interest he had among the 
Christians, and endeavoured to supplant and © 
undermine him. They were secretly pleased 
when he was laid up in prison, that. they 
might have the better opportunity to steal 
away the people’s affections; and they laid 
themselves out the more in preaching, that 
they might gain to themselves the reputation 
they enyied him: Supposing to add affictien 


i r_ Bed ‘ ee Op ee ’ oy . 


Lne apostie's success and joy 


to my bonds. They thought hereby to grieve 
his spirit, and make him afraid of losing his 
interest, uneasy under his confinement, and 
impatient for release. It is sad that there 
should be men who profess the gospel, espe- 
cially who preach it, who are governed by 
such principles as these, who should preach 
Christ in spite to Paul, and to increase the 
affliction of his bonds. Let us not think it 
Strange if in these later and more degenerate 
ages of the church there should be any such. 
However, there were others who were ani- 
mated by Paul’s sufferings to preach Christ 
the more vigorously : Some also of good will, 
and love : from sincere affection to the gospel, 
that the work might not stand while the 
workman was laid up.—-Knowing that I am 
set for the defence of the gospel. They knew 
that he was appointed to support and pro- 
pagate the gospel in the world, against all 
the violence and opposition of its enemies, 
and were afraid lest the gospel should suffer 
vy his confinement. This made them the 
more bold to preach the word and supply his 
lack of service to the church. 

III. It is very affecting to see how easy he 
was in the midst of all: Notwithstanding 
every way, whether in pretence or in truth, 
Christ is preached ; and I therein do rejoice, 
yea, and I will rejoice, v. 18. Note, The 
preaching of Christ is the joy of all who 
wish well to his kingdom among men. Since 
it may tend to the good of many, we ought 
to rejoice in it, though it be done in pretence, 
and not in reality. It is God’s prerogative 
to judge of the principles men act upon; 
this is out of our line. Paul was so far from 
envying those who had liberty to preach the 
gospel while he was under confinement that 
he rejoiced in the preaching of it even by 
those who doit in pretence, and not in truth. 
How much more then should we rejoice in 
the preaching of the gospel by those who do 
t in truth, yea, though it should be with 
much weakness and some mistake! Two 
things made the apostle rejoice in the preach- 
ing of the gospel :— 

1. Because it tended to the salvation of 
the souls of men: I know that this shall turn 
to my salvation, v.19. Observe, God can 
bring good out of-evil; and what does not 
turn to the salvation of the ministers may 
yet, by the grace of God, be made to turn to 
the salvation of the people. What reward 
can those expect who preach Christ out of 
strife, and envy, and contention, and to add 
affliction to a faithful minister’s bonds? who 
preach in pretence, and not in truth? And 
yet even this may turn to the salvation of 
others ; and Paul’s rejoicing in it turned to 
his salvation too. This is one of the things 
which accompany salvation—to be able to 
rejoice that Christ is preached, though it be 
to the diminution of us and our reputation. 
This noble spirit appeared in John the Bap- 
fist, at the first public preaching of Christ: 


“ This my joy therefore is fulfilled. He must{abide in the flesh ts more 


PHILIPPIANS.- . em 


ie 


increase, but I must de 
ia a spe the h _ ¢ re 
is glory be exalted, though upon my ruin 
Others ‘inderstal fi prea ae 
malice of his enemies being defeated, a1 
contributing towards his deliverance fro 
confinement. Through your prayers, and t 
supply-of the Spirit of Christ. Note, Wha 
ever turns to our salvation is by the supp 
or the aids and assistance of the Spirit | 
Christ ; and prayer is the appointed means 
fetching in that supply. The prayers of th 
people may bring a supply of the Spirit t 
their ministers, to support them in sufferin, 
as well as in preaching the gospel. of 
2. Because it would turn to the glory 
Christ, v. 20, where he takes occasion 
mention his own entire devotedness to t 
service and honour of Christ: According | 
my earnest expectation and hope, that in n 
thing I shall be ashamed, &c. Here observ 
(1.) The great desire of every true Christi; 
is that Christ may be magnified and glori 
that his name may be great, and his kingdo 
come. (2.) Those who truly desire # 
Christ may be magnified desire that he m 
be magnified in their body. They prese 
their bodies a living sacrifice (Rom. xii 
and yield their members as mstru 
righteousness unto God, Rom. vi. 13. 
are willing to serve his designs, and be 
strumental to his glory, with every meni 
of their body, as well as faculty of their so 
(3.) It is much for the glory of Christ 
we should serve him Lonhy and not 
ashamed of him, with freedom and liberty 
mind, and without discouragement: That 
nothing I shall be ashamed, but that with 
boldness Christ may be magnified. The be 
ness of Christians is the honour of Chi 
(4.) Those who make Christ’s glory their 
sire and design may make it their expectat 
and hope. If it be truly aimed at, it s! 
certainly be attained. If in sincerity we pr 
Father, glorify thy name, we may be sure 
the same answer to that prayer which Chi 
had: I have glorified it, and I will glory 
again, John xii. 28. (5.) Those who desi 
Christ may be magnified in their bodies h 
a holy indifference whether it be by life or 
death. They refer it to him which way 
will make them serviceable to his glory, w! 
ther by their labours or sufferings, by th 
diligence or patience, cf their living to | 
honour in working for him or dying to | 
honour in suffering for him. a 
21 For to me to live zs Christ, ai 
to die is gain. 22 But if I live m 


” 


the flesh, this 2s the fruit of my 
labour: yet what I shall choose T 
wot not. 23 For I am in a str 
betwixt two, having a desire to | 
part, and to be with Christ; w 
is far better: 24 Nevertheless 


} 


] 
| 
] 


nce, i: cae that I shall abide 
d continue with you all for your 
rtherance and joy of faith; 26 
at your rejoicing may be more 
bundant in Jesus Christ for me by 
y coming to you again. 


| We have here an account of the life and 
leath of blessed Paul: his life was Christ, 
and his death was gain. Observe, 1. It is 
he undoubted character of every good Chris- 
an that to him to live is Christ. The glory 
Christ ought to be the end of our life, the 
ce of Christ the principle of our life, and 
the word of Christ the rule of it. The Chris- 
tian life is derived from Christ, and directed 
t ohim. He is the principle, rule, and end 
it. 2. All those to whom to live is Christ 
|to them to die will be gain: it is great gain, 
a present gain, everlasting gain. Death isa 
at loss to a carnal worldly man; for he 
loses all his comforts and all his hopes : but 
to a good Christian it is gain, for it is the 
end of all his weakness and misery and the 
perfection of his comforts and accomplish- 
nt of his hopes; it delivers him from all 
evils of life, and brings him to the pos- 
ssion of the chief good. Or, To me to die 
gain; that is, “to the gospel as well as to 
self, which will receive a further confirma- 
n by the seal of my blood, as it had before 
y the labours of my life.” So Christ would 
magnified by his death, v.20. Some read 
‘whole expression thus: To me, living and 
ing, Christ is gain ; that is, “I desire no 
e, neither while I live nor when T die, 
but to win Christ and be found in him.” It 
ight be thought, if death were gain to him, 
ie would be weary of life, and impatient for 
leath. No, says he, 

. If I live in the flesh, this is the fruit of 
labour (v. 22), that is, Christ is. He 
eckoned his labour well bestowed, if he 
‘ould be instrumental to advance the honour 
nd interest of the kingdom of Christ in the 
vorid. It is the fruit of my labour—xapzic¢ 
ov—opere pretium. It is worth while for 
Eigood Christian and a good minister to live 
in the world as long as he can glorify God 
md do good tohis church. Yet what I shall 
enoose I wot not ; for Iam in a strait betwixt 
0. It was a blessed strait which Paul was 
n, not between two evil things, but between 
© good things. David was in a strait by 
ee judgments—sword, famine, and pesti- 
ence: Paul was in a strait between two 
ssings—living to Christ, and being with 
n. Here we have him reasoning with 
nself upon the matter. 

1. His inclination was for death. See the 
wer of faith and of divine grace; it can 
Ting the mind to death, and make us 


Leal. We have naturaliy an aversion 


4 ~ CHAP. 1. ~ 


ts ait ap : f, Te eT A 


“The ial generous exaltation, 


to acatti but he had an inclination to it (v. 23); 
Having a desire to depart, and to be with Christ, . 
Observe, (1.) It is being with Chnst which 
makes a departure desirable to a good man. 
It is not simply dying, or putting off the 
body, it is not of itself and for its own sake 
a desirable thing; but it may be necessarily 
connected with something else which may 
make it truly so. If I cannot be with Christ 
without departing, I shall reckon it desirable 
on that account to depart. (2.) As soon as 
ever the soul departs, it is immediately with 
Christ. This day shalt thou be with me in 
paradise, Luke xxiii. 43. Absent from the 
body and present with the Lord (2 Cor. v. 8), 
without any interval between. Which is far 
better, wo\NG yao wadov Koetocov-—very much 
exceeding, or vastly preferable. Those who 
know the value of Christ and heaven will 
readily acknowledge it far better to be in 
heaven than to be in this world, to be with 
Christ than to be with any creature; for in 
this world we are compassed about with sin, 
born to trouble, born again to it; but, if we 
come to be with Christ, farewell sin and temp- 
tation, farewell sorrow and death, for ever. 

2. His judgment was rather to live awhile 
longer in this world, for the service of the 
church (v. 24): Nevertheless to abide in the flesh 
is more needful for you. Itis needful for the 
church to have ministers ; and faithful-minis- 
ters can ill be spared when the harvest is 
plenteous and the labourers are few. Observe, 
Those who have most reason to desire to de- 
part should be willing to continue in the 
world as long as God has any work for them 
to do. Paul’s strait was not between living 
in this world and living in heaven; between 
these two there is no comparison: but his 
strait was between serving Christ in this 
world and enjoying him in another. Still it 
was Christ that his heart was upon: though, 
to advance the interest of Christ and his 
church, he chose rather to tarry here, where 
he met with oppositions and difficulties, and 
to deny himself for awhile the satisfaction of 
his reward. 

II. And, having this confidence, I know that 
I shall abide and continue with you all for 
your furtherance and joy of faith, v. 25. Ob- 
serve here, 1. What a great confidence Paul 
had in the divine Providence, that it would 
order all for the best to him. _‘‘ Having this 
confidence that it will be needful for you that 
I should abide in the flesh, I know that i 
shall abide.” 2. Whatsoever is best for the 
church, we may be sure God will do. If we 
knew what is needful for building up the 
body of Christ, we may certainly know what 
will be; for he will take care of its interests, 
and do what is best, all things considered, in 
every condition it is in. 3. Observe what 
ministers are continued for: For our further- 
ance and joy of faith, our further advance- 
ment in holiness and comfort. 4. What 
promotes our faith and joy of faith is very 
much for our fertherance in tne way to hea- 

24—VI. 


i 
’ 


The apostle’s generous exultation. 
ven. 


in our Christian course. 
a settled ministry, not only for the conviction 
and conversion of sinners, but for the edifi- 
cation of saints, and their furtherance in 
spiritual attainments. 

Ill. That your rejoicing may be more abun- 
dant in Jesus Christ for me, by my coming to 
you again, v. 26. They rejoiced in the hope 
of seeing him, and enjoying his further la- 
bours among them. Observe, 1. The con- 
tinuance of ministers with the church ought 
to be the rejoicing of all who wish well to 
the church, and to its interests. 2. All our 
joys should terminate in Christ. Our joy in 
good ministers should be our joy in Christ 
Jesus for them ; for they are but the friends 
of the bridegroom, and are to be received in 
his name, and for his sake. 

27 Only let your conversation be 
as it becometh the gospel of Christ: 
that whether I come and see you, or 
else be absent, I may hear of your 
affairs, that ye stand fast in one spirit, 
with one mind striving together for 
the faith of the gospel; 28 And in 
nothing terrified by your adversaries : 

- which is to them an evident token of 
perdition, but to you of salvation, 
and that of God. 29 For unto you 
it is given in the behalf of Christ, 
not only to believe on him, but also 
to suffer for his sake; 30 Having 
the same conflict which ye saw in me, 
and now hear to be in me. 

The apostle concludes the chapter with two 
exhortations :— 

I. He exhorts them to strictness of con- 
versation (v. 27): Only let your conversation 
be as becometh the gospel of Christ. Observe, 
Those who profess the gospel of Christ should 
have their conversation as becomes the gos- 
pel, or in a suitableness and agreeableness to 
it. Let it be as becomes those who believe 
gospel truths, submit to gospel laws, and 
depend upon gospel promises; and with’ an 
answerable faith, holiness, and comfort. Let 
it be in all respects as those who belong to 
the kingdom of God among men, and are 
members and subjects of it. It is an orna- 
ment to our profession when our conversation 
is of a piece with it.—That whether I come and 
see you, or else be absent, I may hear of your 
affairs. He had spoken in v. 26 of his com- 
mg to them again, and had spoken it with 

Some assurance, though he was now a pri- 
soner; but he would not have them build 
upon that. Our religion must not be bound 
up in the hands of our ministers: “‘ Whether 

I come or no, let me hear well of you, and 

flo you stand fast.” Whether ministers come 
or no, Christ is always at hand. He is nigh 


PHILIPPIANS. 


The more faith the more joy, and the | to us, never far from i hasten 
more faith and joy the more we are furthered | cond coming. . The 
5. There is need of | nigh, James v. 8. 


eT ea. aa 


ri 
- 
owe 


coming 0, 
Let me —_— 
ou stand fast in. one spirit, with c 
Friome together for the faith of the 
Three things he desired to hear of th 
and they are all such as become the ge 
—1. It becomes those who profess he 
pel to strive for 1t, to use a holy violence 
taking the kingdom of heaven. The fi 
of the gospel is the doctrine of faith, or 
religion of the gospel. ‘There is that in 
faith of the gospel which is worth striy 
for. If religion is worth any thing, © 
worth every thing. There is much opp 
tion, and there is need of striving. i 
may sleep and go to hell; but he who 
go to heaven must look about him anc 
diligent. 2. The unity and unanimity 
Christians become the gospel: Strive toget 
not strive one with another ; all of you m 
strive against the common adversary. 
spirit and one mind become the gospel 
there is one Lord, one faith, one bapt 
There may be a oneness of heart and af 
tion among Christians, where there is di 
sity of judgment ‘and apprehensions al 
many things. 3. Stedfastness becomes 
gospel: Stand fast in one spirit, with 
mind. Be sted*ast and immovable by any 
position. It is a shame to religion 
professors of it are offand on, unfixed in fl 
minds, and unstable as water; for the 
never excel. Those who would strive for 
faith of the gospel must stand firm to it. 
II. He exhorts them to courage and ¢ 
stancy in suffering: And in nothing teri 
by your adversaries, v. 28. The professor 
the gospel have all along met with adv 
ries, especially at the first planting of © 
tianity. Our great care must be to keep cl 
to our profession, and be constant to it: wi 
ever oppositions we meet with, we must 
be frightened at them, considering that th 
condition of the persecuted is much be 
and more desirable than the condition of 
persecutors; for persecuting is an evi 
token of perdition. Those who oppose th 
gospel of Chnst, and injure the professors 0 
it, are marked out for ruin. But being per 
secuted is a token of salvation. Not 
it is a certain mark; many hypocrites 
suffered for their religion; but it is a goo 
sign that we are in good earnest in religi 
and designed for salvation, when we are én 
abled in a right manner to suffer for th 
cause of Christ.—For to you it is given 
behalf of Christ not only to believe, but als 
to suffer for his name, v.29. Here are tw 
precious gifts given, and both on the behal 
of Christ :—1. To believe in him. Faith: 
God’s gift on the behalf of Christ, who 
chased for us not only the blessedness 1 
is the object of faith, but the grace of fi 
itself: the ability or disposition to believe i 
from God. 2. To suffer for the sake o 
Christ is a valuable gift too: it is a grea 
> 


s 


. 


vnen 


s and glories of the upper world, and 


with the rags of human nature. He wasin ail 
things like to us, Heb. ii. 17. 
2. Here are his two estates, of humiliation 
and exaltation. (1.) His estate of humilia- 
tion. He not only took upon him the like- 
‘ness and fashion of a man, but the form of 
_ a@ servant, that is, a man of mean estate. 
_ He was not only God’s servant whom he 
had chosen, but he came to minister to men, 
and was among them as one.who serveth in 
_amean and servile state. One would think 
that the Lord Jesus, if he would be a man, 
should have been a prince, and appeared in 
splendour. But quite the contrary: He took 
pon him the form of a servant. He was 
brought up meanly, probably working with 
his supposed father at his trade. His whole 
| hife was a life of humiliation, meanness, 
poverty, and disgrace; he had nowhere to 
lay his head, lived upon alms, was a man of 
sorrows and acquainted with grief, did not 
"appear with external pomp, or any marks of 
| distinction from other men. This was the 
‘humiliation of his life. But the lowest step 
of his humiliation was his dying the death 
of the cross. He became obedient to death, 
even the death of the cross. He not only 
‘suffered, but was actually and voluntarily 


brought himself under as Mediator, and by 
which he was obliged to die. I have power 
_ fo lay down my life, and I have power to take 
# again: this commandment have I received 
of my Father, John x. 18. And he was 
+ made under the law, Gal. iv. 4. There is an 
emphasis laid upon the manner of his dying, 
which had in it all the circumstances possible 
which are humbling: Even the death of the 
eross, a cursed, painful, and_ shameful 
death,—a death accursed by the law (Cursed 
ts he that hangeth on a tree)—full of pain, 
_ the body nailed through the nervous parts 
(the hands and feet) and hanging with all its 
weight upon the cross,—and the death of a 
malefactor and a slave, not of a free-man,— 
exposed as a public spectacle. Such was the 
condescension of the blessed Jesus. (2.) His 
_ exaltation: Wherefore God also hath highly ex- 
alted him. His exaltation was the reward of 
his bumiliation. Because he humbled him- 
self, God exalted him; and he highly exalted 
him, wzepinjwoe, raised him to an exceeding 
height. ce exalted his whole person, the 
human nature as well as the divine; for he 
is spoken of as being in the form of God as 
well as in the fashion of man. As it respects 
the divine nature, it could only be the recog- 
mizing of his rights, or the display and 
"appearance of the glory he had with the 

‘Father before the world was (John xvii. 5), 
‘ot any new acquisition of glory; and so 
he Father himself is said to be exalted. 
But the proper exaltation was of his human 
e, Which aione seems to be capable of 
it, though in conjunction with the divine. 


eer sen'y te - sed CHAP. Il. ‘ 


obedient; he obeyed the law which he} 


Ae he : 
Practical religton. 
His exaltation here is made te consist in 


s former appearance, to clothe himself| honour and power. In honour; so he had 


a name above every name, a title of dignity 
above all the creatures, men and angels. 
And in power: Every knee must bow to him. 
The whole creation must be in subjection to 
him: things in heaven, and things in earth, 
and things under the earth, the inhabitants 
of heaven and earth, the living and the dead. 
At the name of Jesus ; not at the sound of 
the word, but the authority of Jesus; all 
should pay a solemn homage. And inat 
every tongue should confess that Jesus Christ 
is Lord—every nation and language should 
publicly own the universal empire of the 
exalted Redeemer, and that all power in hea- 
ven and earth is given to him, Matt. xxviii. 
18. Observe the vast extent of the kmgdom 
of Christ; it reaches to heaven and earth, 
and to all the creatures in each, to angels az 
well as men, and to the dead as well as the 
living.—To the glory of God the Father. 
Observe, It is to the glory of God the Father 
to confess that Jesus Christ is Lerd ; for it 
is his will that all men should honour the Son 
as they honour the Father, John v. 23. What- 
ever respect is paid to Christ redounds t 
the honour of the Father. He who receivet 
me receiveth him who sent me, Matt. x. 40. 
12 Wherefore, my beloved, as ve 
have always obeyed, not as in my 
presence only, but now much moi 
in my absence, work out your own 
salvation with fear and trembling. 
13 For it is God which worketh in 
you both to wil and to do of his 
good pleasure. ’ 
I. He exhorts them to diligence and seri- 
ousness in the Christian course: Work out 
your own salvation. It is the salvation of 
our souls (1 Pet. i. 9), and our eternal sal- 
vation (Heb. v. 9), and contains deliverance 
from all the evils sin had brought upon us 
and exposed us to, and the possession of all 
good and whatsoever is necessary to our 
complete and final happiness. Observe, It 
concerns us above all things to secure the 
welfare of our souls- whatever becomes of 
other things, let us take care of our best 
interests. It is our own salvation, the salva- 
tion of our own souls. It is not for us to 
judge other people; we have enough ‘to do 
to look to ourselves ; and, though we must 


promote the common salvation (Jude 3) 


as much as we can, yet we must upon no 
account neglect our own. We are required 
to work out our salvation, xarepyaZecbe. 
The word signifies working thoroughly at a 
thing, and taking true pains. Observe, We 
must be diligent in the use of ali the means 
which conduce to our salvation. We must 
not only work at our salvation, by doing 
something now and then about it; but we 
must work out our salvation, by doing all 
that is to be done, and persevering therein to 


ee Sg ee ere ey 
a | 1h ih e e —, be 


2 bore 


A.D. 62. 


the end. Salvation is the great thing we 
should mind, and set our hearts upon; and 
we cannot attain salvation without the ut- 
most care and diligence. He adds, With 
fear and trembling, that is, with great care 
and circumspection: “ Trembling for fear 
lest you m scarry and come short. Be care- 
ful to do every thing in religion in the best 
manner, and fear lest under all your advan- 
tages you should so much as seem to come 
short,’ Heb. iv. 1. Fear is a great guard 
and preservative from evil. 

II. He urges this from the consideration 
of their readiness always to obey the gospel: 
“As you have always obeyed, not as in my 
presence only, but now much more in my 
absence, v. 12. You have been always willing 
to comply with every discovery of the will 
of God; and that im my absence as well as 
presence. You make it to appear that regard 
to Christ, and care of your souls, sway more 
with you than any mode of showing respect 
whatsoever.”” They were not merely awed 
by the apostle’s presence, but did it even 
much :nore in his absence. “‘ And because 
at is God who worketh in you, do you work 
Jut your salvation. Work, for he worketh.” 
t should encourage us to do our utmost, 
recause our labour shall not be in vain. God 
s ready to concur with his grace, and assist 
our faithful endeavours. Observe, Though 
ve must use our utmostendeavours in work- 

g out our salvation, yet still we must go 
urth, and go on, in a dependence upon the 
grace of God. His grace works in us in a 
way suitable to our natures, and in concur- 
rence with our endeavours; and the opera- 
tions of God’s. grace in us are so far from 
excusing, that they are intended to quicken 
and engage our endeavours. “ And work 
out our salvation with fear and trembling, 
for he worketh in you.” All our working 
depends upon his working in us. “ Do not 
trifle with God by neglects and delays, lest 
you provoke him to withdraw his help, and 
all your endeavours prove in vain. Work 
with fear, for he works of his good pleasure.” 
~--To will and to do: he gives the whole 
ability. It is the grace of God which inclines 
the will to that which is good: and then 
enables us to perform it, and to act according 
to our principles. Thou hast wrought all our 
works in us, Isa, xxvi. 12. Of his good 
vieasure. As there is no strength in us, so 
there is no merit inus. As we cannot act 
without God’s grace, so we cannot claim it, 
nor pretend to deserve it. God’s good will 
to us is the cause of his good work in us; 
and he is under no engagements to his crea- 
tures, bu those of his gracious promise. 


14 Doal) things without murmur- 
ings and discutings: 1% That ye 
may be blameless and harmless, the 
sons of God, without rebuke, in the 
midst of a crooked and perverse na- 


CHAP. II. 


tion, among whom ye as lig! 
in the world; 16 Holding forth the 
word of life; that I may rejoice in 
the day of Christ, that I have not 
run in vain, neither laboured in vain, 
17 Yea, and if I be offered upon the 
sacrifice and service of your faith, I~ 
joy, and rejoice with you all. 18 For 

the same cause also do ye joy, and 

rejoice with me. . 


The apostle exhorts them in these verses 
to adorn their Christian profession by a suit- 
able temper and behaviour, in several in- 
stances. 1. By a cheerful obedience to the © 
commands of God (v. 14)- “ Do all things, 
do your duty in every branch of it, without 
murmurings. Do it, and do not find fault 
with it. Mind your work, and do not quar- 
rel with it,” God’s commands were given 
to be obeyed, not to be disputed. This” 
greatly adorns our profession, and shows we 
serve a good Master, whose service is free- 
dom and whose work is its own reward. 2. 
By peaceableness and love one to another. 
“ Do all things without disputing, wrangling, 
and debating one with another; because the 
light of truth and the life of religion are often” 
lost in the heats and mists of disputation.” 
3. By a blameless conversation towards all — 
men (v.15): “ That you may be blameless and 
harmless, the sons of God, without rebuke > 
that you be not injurious to any in word or 
deed, and give no just occasion of offence.” 
We should endeavour not only to be harm- 
less, but to be blameless; not only not to do 
hurt, but not to come under the just suspi- 
cion of it. Blameless and sincere; so some 
read it. Blameless before men, sincere to- 
wards God. The sons of God. It becomes 
those to be blameless and harmless who 
stand in such a relation, and are favoured 
with such a privilege. The children of God 
should differ from the sons ofmen. Without 
rebuke—dapopnra. Momus was a carping 
deity among the Greeks, mentioned by He- 
siod and Lucian, who did nothing himself, 
and found fault with every body and every 
thing. From him all carpers at other men, 
and rigid censurers of their works, were ~ 
called Momi. The sense of the expression © 
is, “ Walk so cireumspectly that Momus ~ 
himself may have no occasion to’cavil at you, 
that the severest censurer may find no fault 
with you.” We should aim and endeavour, — 
not only to get to heaven, but to get thither ~ 
without a blot; and, like tiperge to have — 
a good report of all men, and of the truth, 
3 Tobe 1. Ie the midst of a crooked and 
perverse generation ; that is, among the hea- 
thens, and those who are without. Observe, 
Where there is no true religion, little is to be 
expected but crookedness and perverseness; 
and the more crooked and perverse others — 
are among whom we live, and the more apt 


~ * 


,- 


ee: . 
the more careful we should be to 

Ives blamelessand harmless. Abra- 
Lot must not strive, because the 
e and Perizzite dwelt in the land, 
. xiii. 7. Among whom you shine as lights 
he world. Christ is the hight of the world, 
nd good Christians are lights in the world. 
fhen God raises up a good man in any 
place, he sets up a light in that place. Or it 
ay be read imperatively : Among whom shine 
as lights: compare Matt. v. 16, Let your 
t so shine before men. Christians should 
ndeavour not only to approve themselves to 
od, but to recommend themselves to others, 
at they may also glorify God. They must 
nine as well as be sincere —Holding forth 
e word of life, v.16. The gospel is called 
the word of life because it reveals and pro- 
pses to us eternal life through Jesus Christ. 
ife and immortality are brought to light by 


Only to held fast, but to hold forth the word 
life ; not enly to hold it fast for our own 
benefit, but to hold it forth for the benefit 
of others, to hold it forth as the candlestick 
holds forth the candle, which makes it ap- 

ear to advantage all around, or as the lu- 
aries of the heavens, which shed their 
fluence far and wide. This Paul tells them 
would be his joy: “ That I may rejoice in the 
lay of Christ; not only rejoice in your 
tedfastness, but in your usefulness.” He 
ld have them think his pains well be- 
jowed, and that he had not run in vain, nor 
laboured in vain. Observe, (1.) The work of 
e ministry requires the putting forth of the 
hole man: all that is within us is little 
gnough to be employed in it; as in running 
md la’ ing. Running denotes vehemence 
md vigour, and continual pressing forward ; 
abour denotes constancy and close applica- 
i (2.) It is a great joy to ministers when 
hey perceive that they have not run in 
win, nor laboured wn vain; and it will be 
their rejoicing in the day of Christ, when 
heir converts will be their crown. What is 
pur hope, or joy, or crown of rejoicing? Are 
t even you in the presence of our Lord Jesus 
Dhrist at his coming? For you are our glory 
ad joy, 1 Thess. ii. 19, 20. The apostle not 
nly ran and laboured for them with satis- 
stion, but shows that he was ready to suffer 
for their good (v.17): Yea, and if I be offered 

pon the sacrifice and service of your faith, I 
joy and rejoice with you all. He could reckon 
mself happy if he could promote the ho- 
gur of Christ, the edification of the church, 
the welfare of the souls of men; though 
e not only by hazarding, but by laying 
n, his life: he could willingly be a saeri- 
ee at their altars, to serve the faith of God’s 
Could Paul think it worth while to 
is blood for the service of the church, 
shall we think it much to take a little 
? Js not that worth our labour which 
worth his life? If I be offered, 
ed out as the wine cf the drink-offer- 


B 


~ 


he gospel, 2 Tim. i. 10. It is our duty not 


aAe . bil irre 


ings, oxévoopa. 2 ‘Tim. iv. 6, I am now ready 
to be offered. He could rejoice to seal his 
doctrine with his blood (v. 18): For the same 
cause also do you joy and rejoice with me. It 
is the will of God that good Christians should 
be much in rejoicing; and those who are 
happy in good ministers have a great deal of 
reason to joy and rejoice with them. If the 
minister loves the people, and is willing to 
spend and be spent for their welfare, the 
people have reason to love the minister and 
to joy and rejoice with him. 

19 But I trust in the Lord Jesus 
to send Timotheus shortly unto you, 
that I also may be of good comtort, 
when I know your state. 20 For I 
have no man likeminded, whe will na- 
turally care for your state. 21 For all 
seek their own, not the things which 
are Jesus Christ’s. 22 But ye know 
the proof of him, that, as a son with 
the father, he hath served with me 
in the gospel. 23 Him therefore I 
hope to send presently, so soon as I 
shall see how it will go with me. 
24 But I trust in the Lord that 1 
also myself shall come shortly. 25 


Yet I supposed it necessary to send © 


to you Epaphroditus, my brother, 
and companion in labour, and fellow- 
soldier, but your messenger, and he 
that ministered to my wants. 26 
For he longed after you all, and was 
full of heaviness, because that ye had 
heard that he had been sick. 27 For 
indeed he was sick nigh unto death: 
but God had mercy on him ; and not 
on him only, but on me aiso, lest I 
should have sorrow upon sorrow. 28 
I sent him therefore the more care- 
fully, that, when ye see him again, 
ye may rejoice, and that I may be 
the less sorrowful. 29 Receive him 
therefore in the Lord with ali glad- 
ness ; and hold such in reputation : 
30 Because for the work of Christ he 
was nigh unto death, not regarding 
his life, to supply your lack of ser- 
vice toward me. 


’ Paul takes particular notice of two good - 


ministers ; for though he was himself a great 
apostle, and laboured more abundantly thar. 
they all, yet he took all occasions to speak with 
respect of those who were far his inferiors. 


J. He speaks of Timothy, whom he in © 


tended to send to the Philippians, that he 
might have an account of their state. See 
Paul’s care of the churches, and the comfort 


tee x , 
Practical religion, 


x 
a 
d 
» Xs 
4 
= 


» 


when he had not heard of them for a good 
while, and therefore would send Timothy to 
enquire, and bring him an account: For I 
have no man like-minded, who will naturally 
care for your state. ‘Timothy was a non-such. 
here were, no doubt, many good ministers, 
who were in care for the souls of those for 
whom they preached; but none comparable 
to Timothy, a man of an excellent spirit and 
tender heart. Who will naturally care for your 
' state. Observe, It is best with us when our 
duty becomes in a manner natural to us. 
Timothy was a genuine son of blessed Paul, 
and walked in the same spirit and the same 
steps. Naturally, that is, sincerely, and not 
in pretence only: with a willing heart and 
upright view, so agreeably to the make of his 
mind. Note, 1. It is the duty of ministers 
to care for the state of their people and be 
concerned for their welfare: I seek not yours, 
but you, 2 Cor. xii. 14. 2. It isa rare thing 
to find one who does it naturally: such a one 
is remarkable and distinguished among his 
brethren. All seek their own, not the things 
which are Jesus Christ’s, v. 21. Did Paul 
say this in haste, as David said, All men are 
liars ? Ps. cxvi. 11 Was there so general a 
corruption among ministers so early that 
there was not one among them who cared for 
the state of their people? We must not 
understand it so: he means the generality ; 
all, that is, either the most, or all in com- 
parison of Timothy. Note, Seeking our own 
interest to the neglect of Jesus Christ is a 
very great sin, and very common among 
Christians and ministers. Many prefer 
their own credit, ease, and safety, before 
truth, holiness, and duty, the things of their 
own pleasure and reputation before the things 
of Christ’s kingdom and his honour and in- 
terest in the world: but ‘Timothy was none 
of these.—You know the proof of him, v. 22. 
Timothy was a man who had been tried, and 
had made full proof of his ministry (2 Tim. iy. 
5), and was faithful in all that befel him. 
All the churches with whom he had ac- 
quaintance knew the proof of him. He was 
a man as good as he seemed to be; and 
served Christ so as to be acceptable to God, 
and approved of men, Rom. xiv. 18. “ You 
not only know the name of him, and the face 
of him, but the proof of him, and have ex- 
perienced his affection and fidelity in your 
service, that, us a son with a father, he hath 
served with me in the gospel. He was Paul’s 
assistant in many places where he preached, 
‘and served with him in the gospel with all 
the dutiful respect which a child pays toa 
father, and with all the love and cheerfulness 
with which a child is serviceable to his father. 
Their ministrations together were with great 
respect on the one side and great tenderness 
and kindness on the other—an admirable 
example to elder and younger ministers 
united in the same service. Paul designed to 
send him shortly: Him therefore I hope to 


Praise of Timothy and Epaphroditus. PHILIPPIANS, ae 
he had in their well-doing. He was in pain 


oe 
_ i: , 
send presently, 
will go with me, 
soner, and did not kn 
Hid 4 re e : ‘Ry 
ispose of Timothy. Nay, he hoped to cor 
himself (v. 24): But I vith de Lord 
I also myself shall come shortly. He tk 
he should soon be set at liberty, and be 
to pay them a visit. Paul desired his lib 
not that he might take his pleasure, but 
he might do good.—I trust in the Lord. 
expresses his hope and confidence of se 
them, with a humble dependence and 
mission to the divine will.. See Acts xviii 
1 Cor. iv. 19; James iv. 15; and Heb. yi. 
II. Concerning Epaphroditus, whom h 
calls his brother, and companion in labour, an 
Ffellow-soldier, his Christian brother, to whon 
he bore a tender affection,—his companion 
the work and sufferings of the gospel, wi 
submitted to the same labours and hards 
with himself,—and their messenger, one 
was sent by them to him, probably to consu 
him about some affairs relating to their churel 
or to bring a present from them for his relief 
for he adds, and who ministered to my want 
He seems to be the same who is called Ep 
phras, Col. iv. 12. He had an earnest des 
to come to them, and Paul was willing | 
should. It seems, 1 Epaphroditus had be: 
sick: They had heard that he had been 
v.26. And indeed he was sick, nigh unto dea 
v. 27. Sickness is a calamity common 
men, to good men and ministers. But wi 
did not the apostle heal him, who was endu 
with a power of curing diseases, as well 
raising the dead? Acts xx. 10. Probal 
because that was intended as a sign to othe 
and to confirm the truth of the gospel, a 
therefore needed not be exercised one towal 
another. These signs shall follow those 
believe, they shall lay hands on the sick, @ 
they shall recover, Mark xvi. 17. 18. — 
perhaps they had not that power at all ti 
and at their own discretion, but only wh 
some great end was to be served by it, ¢ 
when God saw fit. It was proper to Chri 
who had the Spirit above measure. 2. 1 
Philippians were exceedingly sorry to hear 
his sickness. They were full of hea 
as well as he, upon the tidings of it: 
was one, it seems, for whom they had 
ticular respect and affection, and thou 
to choose out to send to the apostle. 
pleased God to recover and spare him: J 
God had mercy on him, v. 27. The apo 
owns it is a great mercy to himself, as ¥ 
as to Epaphroditus and others. ( 
church was blessed at that time with e 
dinary gifts, they could even then ill 
good minister. He was sensibly 
with the thoughts of so great a lo: 
I should have sorrow upon sorrow; t 
“Lest, besides the sorrow of my 

prisonment, I should have the sorrow 
death.” Or perhaps some other goc 
ters had died lately, which had b 


rs. 
C17) 
8 


< 


P og 


rion to him: and, if this had died now, 
uld have been a fresh grief to him, and 
w added to sorrow. ag aaa: 
willing to pay a visit to the Philippians, 
| that he might hoettted with those who 
| had sorrowed for him when he was sick: 
| © That when you see him again you may re- 
| foice (v. 28), that you may yourselves see 
how well he has recovered, and what reason 
‘ou have for thankfulness and joy upon his 
count.” He gave himself the pleasure of 
comforting them by the sight of so dear a 
| friend. 5. Paul recommends him to their 
“esteem and affection : “ Receive him therefore 
"in the Lord with all giadness, and hold such in 
| reputation: account such men valuable, who 

are zealous and faithful, and let them be highly 
oved and regarded. Show your joy and re- 
t by all the expressions of hearty affection 
good opinion.” It seems he had caught 
his illness in the work of God: It was for the 
| work of Christ that he was nigh to death, and 

to supply their lack of service to him. The 
apostle does not blame him forhis indiscretion 
in hazarding his hfe, but reckons they ought 
to love him the more upon that account. 
Observe, (1.) Those who truly love Christ, 
are hearty in the interests of his kingdom, 
think it very well worth their while to 
ard their health and life to do him service, 
id promote the edification of his church. 
(2.) They were to receive him with joy, as 
newly recovered from sickness. It is an en- 
dearing consideration to have our mercies 
restored to us after danger of removal, and 
| should make them the more valued and im- 
| proved. Whatis given us in answer to prayer 
should be received with great thankfulness 
and joy. 


‘al 


CHAP. Il. 


He cautions them against judaizing seducers (ver- 1—3) and pro- 
‘poses his own example: and here he enumerates the privileges of 
this Jewish state which he rejected (ver. 4—S), describes the 
__amatter of his own choice (ver. 9—16), and closes with an exhorta- 
tien to beware of wicked men, aud to follow his example, ver. 
VW 

# 


21. 
j p INALLY, my brethren, rejoice 


“) 


- inthe Lore. To write the same 


things to you; to me indeed is not 
grievous, but for you 7 zs safe. 2 
Beware of dogs, beware of evil work- 
ers, beware of the concision. 3 For 
ye are the circumcision, which wor- 
ship God in the spirit, and rejoice in 
Christ Jesus, and have no confidence 
in the flesh. 

t seems the church of the Philippians, 
hough a faithful and flourishing church, was 
disturbed by the judaizing teachers, who en- 
deavoured to keep up the law of Moses, and 
the observances of it with the doctrine 
of Christ and his institutions. He begins the 
pter with warnings against these seducers. 
I. He exhorts them to rejoice in the Lord 
fy. 1), to rest satisfied in the interes: they had 
im him and the benefit they hoped for by him. 


Ps 


_ te. 
Th 


CHAP. 1 


ee 


«¥, 


i 
ee ; rs , 
aS Descripticn of true Christians. 
It is thec haracter and temper of sincere Chris- 
tians to rejoice in Christ Jesus. ‘The more 
we take of the comfort of our religion the 
more closely we shall cleave to it: the more 
we rejoice n Christ the more willing we shall 
be to do and suffer for him, and the less dan- 
ger we shalt be in of being drawn away from 
him. The joy of the Lord is our strength, 
Neh. vii. 10- 

If. He cauzons them to take heed of those 
false teachers: To write the same thing to you 
to me indeed is not grievous, but for you it is 
safe ; that is, the same things which I have 
already preached to you; as if he had said, 
‘* What has been presented to yourears shall be 
presented to your eyes: what I have spoken 
formerly shall now be written; to show 
that I am still of thesame mind.” To me in- 
deed is not grievous. Observe, 1. Minis- 
ters must not think any thing grievous to 
themselves which they have reason to believe 
is safe and edifying to the people. 2. It is 
good for us often to hear the same truths, to 
revive the remembrance and strengthen the 
impression of things of importance. Itisa 
wanton curiosity to desire always to hear 
some new thing. It isa needful caution he 
here gives: Beware of dogs, v.2. The pro- 
phet calls the false prophets dumb dogs (Isa. 
lvyi. 10), to which the apostle here seems to 
refer. Dogs, for their malice against the 
faithful professors of the gospel of Christ, 
barking at them and biting them. They 
cried up good works in cpposition to the faith 
of Christ; but Paul calls them evil workers : 
they boasted themselves to be of the circum- 
cision; but he calls them the concision: they 
rent and tore the church of Christ, and cut 
it to pieces; or contended for an abolished 
rite, a mere insignificant cutting of the flesh 

Ill. He describes true Christians, who ars 
indeed the circumcision, the spiritual cireum- 
cision, the peculiar people of God, who are 
in covenant with him, as the Old-Testament 
Israelites were: We are the circumcision, who 
worship God in the spirit, and rejoice in Christ 
Jesus, and have no confidence in the flesh. Here 
are three characters :—1. They worshipped 
in the spirit, in opposition to the carnal ordi- 
nances of the Old Testament, which consist 
in meats, and drinks, and divers washings, 
&e. Christianity takes us off from these 
things, and teaches us to be inward with God 
in all the duties of religious worship. We 
must worship God in spirit, John iv. 24. The 
work of religion is to no purpose any further 
than the heart is employed mit. Whatso- 
ever we do, we must do it heartily as unto the 
Lord; and we must worship God in the 
strength and grace of the Divine Spirit, which 
is so peculiar to the gospel state, which is 
the ministration of the spirit, 2 Cor. ili. 8. 
2. They rejoice in Christ Jesus, and not in 
the peculiar privileges of the Jewish church, 
or what answers to them in the Christian 
church—mere outward enjoyments and per- 
formances. ‘They rejoice in their relation ta 


‘ 


False confidence renounced. 


Christ and interest in him. God made it the 
duty of the Israelites to rejoice before him in 
the courts of his house; but now that the 
substance has come the shadows are done 
away, and we are to rejoice in Christ Jesus 
only. 3. They haye no confidence in the 
flesh, in those carnal ordinances and outward 
performances. We must be taken off from 
trusting in our own bottom, that wemay build 
only on Jesus Christ, the everlasting founda- 
tion. Our confidence, as well as our joy, is 
proper to him. 


4 Though I might also have confi- 
dence in the flesh. If any other man 
thinketh that he hath whereof he 
might trust in the flesh, | more: 5 
Circumcised the eighth day, of the 
stock of Israel, of the tribe of Ben- 
jamin, a Hebrew of the Hebrews ; as 
touching the law, a Pharisee ; 6 Con- 
cerning zeal, persecuting the church ; 
touching the righteousness which is 
in the law, blameless. 7 But what 
things were gain to me, those I 
counted loss for Christ. 8 Yea 
doubtless, and I count all things but 
loss for the excellency of the know- 
ledge of Christ Jesus my Lord: for 
whom I have suffered the loss of all 
things, and do count them but dung, 
that I may-win Christ,— 


The apostle here proposes himself for an 
example of trusting in Christ only, and not 
in his privileges as an Israelite. 

I. He shows what he had to boast of as 
a Jew and a Pharisee. Let none think that 
the apostle despised these things (as men 
commonly do) because he had them not 
himself to glory in. No, if he would have 
gloried and trusted in the flesh, he had.as 
much cause todo so as any man: Jf any 
other man thinketh that he hath whereof to 
trust in the flesh, I more, v.4. He had as 
much to boast of as any Jew of them all. 
1. His birth-right privileges. He was not a 
proselyte, but a native Israelite: of the stock 
of Israel. And he was of the tribe of Ben- 
jamin, in which tribe the temple stood, and 
which adhered to Judah when all the other 
tribes revolted. Benjamin was the father’s 
darling, and this was a favourite tribe. A 
Hebrew of the Hebrews, an Israelite on both 
sides, by father and mother, and from one 
generation to another; none of his ancestors 
had matched with Gentiles. 2. He could 
boast of his relations to the church and the 
covenant, for he was circumcised the eighth 
day ; he had the token of God’s covenant in 
his fiesh, and was circumcised the very day 
which God had appointed. 3. For learning, 
he was a Pharisee, brought up at the feet of 
Gamaliel, an eminent doctor of the law: and 


PHILIPPIANS. ites 


«ogee 


was a scholar learned m1 
the Jews, taught accordi 
manner of the laws of the fa 
3. He was a Pharisee, the on are ; 
(Acts xxiii. 6), and after the most stricé 
of ~ religion lived a Phurisee, Acts xxvi. 5. 
4. He had a blameless conversation : Touch- 
ing the righteousness which is of the I 
blameless : as far as the Pharisees’ exposition 
of the law went, and as to the mere letter ¢ 
the law and outward observance of it, h 
could acquit himself from the hreach of 
and could not be accused by any. 5. 
had been an active man for his religion. 
he made a strict profession of it, under the 
title and character of a Pharisee, so he per- 
secuted those whom he looked upon as ene~ 
mies to it. Concerning zeal, perseouting the 
church. 6. He showed that he was in goo¢ 
earnest, though he hada zeal without know 
ledge to direct and govern the exercise of i ity 
I was zealous towards God, as you ail are 
this day, and I persecuted this way unto the 
death, Acts xxii. 3,4. All this was enough 
to have made a proud Jew confident, and 
was stock sufficient to set up with for his 
justification. But, 

II. The apostle tells us here how little < 
count he made of these, in comparison of h 
interest in Christ and his expectations from 
him: But what things were gain to me tl 
have I counted loss for Christ (v. 7) ; that is is, 
those things which he had coun’ g 
while he was a Pharisee, and which he had be- 
fore reckoned up, these he counted loss for 
Christ. ‘1 should have reckoned mys 
an unspeakable loser if, to adhere-to t 
had lost my interest in Jesus Christ.” Hi 
counted them loss; not only insufficient to 
enrich him, but what would certainly im- 
poverish and ruin. him, if he trusted to thea 
in opposition to Christ. Observe, The ap 
tle did not persuade them to do any thing 
but what he himself did, to quit any thing 
but what he had himself ‘quitted, nor venture 
on any bottom but what he himself had ven-— 
tured his immortal soul upon.—Yea i 
less, and I count all things but loss for the 
excellency of the knowledgé of Christ Jes 
my Lord, v. 8. Here the apostle ex 
himself. 1. He tells us what it was the 
was ambitious of and reached after: it was — 
the knowledge of Christ Jesus his Lord, a 
believing experimental acquaintance with ~ 
Christ as Lord; not a merely notional and 
speculative, but a practical and efficacious — 
knowledge.of him. So knowledge is some- 
times put for faith: By his knowledge, or the — 
knowledge of him, shall my righteous servant — 
justify many, isa. lili. 11. And it is the ex- 
cellency of knowledge. There is an abund- 
ant and transcendent excellency in the doc- 
trine of Christ, or the Christian religion — 
above all the knowledge of nature, and im- — 
provements of human wisdom ; for it is suit- _ 
ed to the case of fallen sinners, and furnishes — 
them with all they need and all they con 


ae 


">. 
uk 


and hope for, with all saving wisdom 
saving grace. 2. He shows how he had 
_ quitted his privileges as a Jew and a Phari- 
see: Yea doubtless ; his expression rises with 
a holy triumph and elevation, a\Xa péy ovy yé 
_ sai. There a five particles in the original : 
But indeed even also do I count all things but 
cS 
é 


_ ss. He had spoken before of those things, 
nis Jewish privileges: here he speaks of all 
_ things, all worldly enjoyments and mere out- 
ward privileges whatsoever, things of a like 
kind or any other kind which could stand in 
competition with Christ for the throne in 
his heart, or pretend to merit and desert. 
There he had said that he did count them 
but loss; but it might be asked, “ Did he 
continue still in the same mind, did he not 
repent his renouncing them?” No, now he 
oa in the present tense: Yea doubtless, 
I do count them but loss. But it may be 
| said, “ It is easy to say so; but what would 
he do when he came to the trial?’ Why he 
tells us that he had himself practised ac- 
cording to this estimate of the case: For 
_ whom I have suffered the loss of all things. 
’ He had quitted all his honours and advan- 
" tages, as a Jew and a Pharisee, and sub- 
_ mitted to all the disgrace and suffering which 
attended the profession and preaching of the 
gospel. When he embarked in the bottom 
of the Christian religion, he ventured all in 
it, and suffered the loss of all for the privi- 
leges of a Christian. Nay, he not only 
counted them loss, but dung, oxiSaka—offals 
_ thrown to dogs; they are not only less valua- 
' ble than Christ, but im the highest degree 
_ contemptible, when they come in competi- 
| tion with him. Note, The New Testament 
| never speaks of saving grace in any terms 
| of diminution, but on the contrary represents 
’ it as the fruits of the divine Spirit and the 
| image of God in the soul of man; asa divine 
_ mature, and the seed of God: and faith is 
_ ealled precious faith; and meekness is in the 
_ sight of God of great price, 1 Pet. iii. 4; 
2 Pet. i. 1, &c. 
9 And be found in him, not having 
“mine own rigliteousness, which is of 
the law, but that which is through 
_ the faith of Christ, the righteousness 
_ which is of God by faith: 10 That 
_ I may know him, and the power of 
R his resurrection, and the fellowship of 
_ his sufferings, being made conform- 
_ able unto his death; 11 If by any 
_ means I might attain unto the resur- 
fection of the dead. 12 Not as 
though I had already attained, either 
_ Were already perfect: but I follow 
_ after, if that I may apprehend that 
| for which also I am apprehended of 
Chris 13 Brethren, I count 


ist Jesus, 
_ hot myself to have apprehended : but 


CHAP. Il. 


i it, el 


The apostle’s concern and hope 
this one thing I do, forgetting those 
things which are behind, and reaching 
forth unto those things which are 
before, 14 I press toward the mark 
for the prize of the high calling of 
God im Christ Jesus. 

We have heard what the apostle renounced 
let us now see what he laid hold on, and re- 
solved to cleave to, namely, Christ and 
heaven. He had his heart on these two great 
peculiarities of the Christian religion. 

I. The apostle had his heart upon Christ 
as his righteousness. This is illustrated in 
several instances. 1. He desired towin Christ; 
and an unspeakable gainer he would reckon 
himself if he had but an interest in Christ 
and his righteousness, and if Christ became 
his Lord and his Saviour: That I may win 
jim ; as the runner wins the prize, as the 
sailor makes the port he is bound for. The 
expression intimates that we have need to 
strive for him and after him, and that all is 
little enough to win him. 2. That he might 
be found in him (v. 9), as the manslayer was 
found in the city of refuge, where he was safe 
from the avenger of blood, Num. xxxv. 25. 
Or it alludes to a judicial appearance; so we 
are to be found of our Judge in peace, 2 Pet. 
iii. 14. We are undone without a righteous- 
ness wherein to appear before God, for we 
are guilty. There is a righteousness provided 
for us in Jesus Christ, and it is a complete 
and perfect righteousness. None can have 
interest or benefit by it but those who come 
off from confidence in themselves, and are 
brought heartily to believe in him. “ Not 
having my own righteousness, which is of 
the law ; not thinking that my outward ob- 
servances and good deeds are able to atone 
for my bad ones, or that by setting the one 
over against the other I can come to balance 
accounts with God. No, the righteousness 
which I depend upon is that which is through - 
the faith of Christ, not a legal, but evangeli- 
eal righteousness: The righteousness which 
is of God by faith, ordained and appointed of 
God.” The Lord Jesus Christ is the Lord 
our righteousness, Isa. xlv. 24; Jer. xxiii. 6. 
Had he not been God, he could not have 
been our righteousness; the transcendent 
excellence of the dive nature put such a 
value upon, and such a virtue into, his suf- 
ferings, that they became sufficient to satisfy 
for the sins of the world, and to bring ina 
righteousness which will be effectual to all 
that believe. Faith is the ordained means of 
actual interest and saving benefit in all the 
purchase of his blood. It is by faith in his 
blood, Rom. iii. 25. 3. That he might know 
Christ (v. 10): That I may know him, and the 
power of his resurrection, and the fellowship 
of his sufferings. Faith is called knowledge, 
Isa. lili. 11. Knowing him here is believing 
mn him: it 1s an experimental knowledge of 
the power of hisresurrection, and the fellowship 
of his sufferings, or feeling the transforming 


ee ee | a a 


The apostle’s concern and aim. PHILIPPIANS. Ae «| 
efficacy and virtue of them. Observe, The| had already attained, or wer 
apostle was as ambitious of being sanctified| v. 12. Observe, The best 
as he was of being justified. He was as de-| will readily own their imperfect 

sirous to know the power of Christ’s death| present state. We have not yet attain: 
and resurrection killing sin in him, and| not already perfect; there is still much W 
raising him up to newness of life, as he was to | ing in all our duties, and graces, and comforts. 
receive the benefit of Christ’s death and re-| If Paul had not attain | to perfection (w! ) 


crucified with Christ, the flesh and affections | Those who think they have grace enough 
of it mortified, and the world is crucified to| proof that they have little enough, or rather 
us, and we to the world, by virtue of the cross| that they have none at all; because, wherever — 
of Christ. This is our conformity to his death. | there is true grace, there is a desire of more 
II. The apostle had his hear tupon heaven | grace, and a pressing towards the perfection 
as his happiness: Jf by any means I might | of grace. 
attain to the resurrection of the dead, v. 11. (2.) What the apostle’s actings were under 
1. The happiness of heaven is here called | this conviction. Considering that he had not 
the resurrection of the dead, because, though) already attained, and had not apprehended, 
the souls of the faithful, when they depart,}he pressed forward: “J follow after (wv. 12), 
are immediately with Christ, yet their hap-| é:#xw—TI pursue with vigour, as one following — 
piness will not be complete till the general] after the game. I endeavour to get more 
resurrection of the dead at the last day, when] grace and do more good, and never think F 
soul and body shall be glorified together.| have done enough: Jf that I may apprehend” 
Avdoraouc sometimes signifies the future state. | that for which also [am apprehended of Christ 
This the apostle had his eye upon; this he| Jesus.” Observe, [1.] Whence our graca 
would attain. There will be a resurrection of | comes—from our being apprehended of Christ — 
the unjust, who shall arise to shame and ever-| Jesus. It is not our laying hold of Christ 
lasting contempt ; and our care must be to] first, but his laying hold of us, which is 
escape that: but the joyful and glorious re-| our happiness and salvation. Welove him be- 
surrection of saints is called the resurrection,| cause he first loved us, 1 Johniv. 19. Not ™ 
kar ioyijv—by eminence, because it is in| our keeping hold of Christ, but his keeping 
virtue of Christ’s resurrection, as their head | hold of us, is our safety. We are kept by his 
and first-fruits; whereas the wicked shall| mighty power through faith unto salvation, 1 
rise only by the power of Christ, as their| Pet. i. 5. Observe, [2.] What the happiness © 
judge. ‘lo the saints it will be indeed a re-| of heaven is: it isto apprehend that for which 
surrection, a return to bliss, and life, and| we are apprehended of Christ. When Christ 
glory; while the resurrection of the wicked | laid hold of us, it was to bring us to heaven ;_ 
is a rising from the grave, but a return to a| and to apprehend that for which he appre- 
second death. It is called the resurrection of | hended us is to attain the perfection of our 
the just, and the resurrection of life (John v. | bliss. He adds further (v. 13): This one thing” 
29), and they are counted worthy to obtain that |I do (this was his great care and concern), 
world and the resurrection from the dead, | forgetting those things which are behind, and 
Luke xx. 35. ‘| reaching forth to those things which are before. 
2. This joyful resurrection the apostle |There 1s a sinful forgetting of past sins and ~ 
pressed towards. He was willing to do any | past mercies, which ought to be remembered 
thing, or suffer any thing, that he might attain | for the exercise of constant repentance, and 
that resurrection. The hope and prospect of it | thankfulness to God. But Paul forgot the 
carried him with so much courage and con- | things which were behind so as not to be con © 
stancy through all the difficulties he met with | tent with present measures of grace: he wag 
in his work. He speaks as if they were ir | still for having more and more. So he reachew 
danger of missing it, and coming short of it. | forth, iaexrecvdpevoc—stretched himself for- 
A holy fear of coming short is an excellent | ward, bearing towards his point: it is ex- 
means of perseverance. Observe, His care | pressive of a vehement concern. 
to be found in Christ was in order to his at-| (3.) The apostle’s aim in these actings: 
taining the resurrection of the dead. Paul |J press towards the mark, for the prize of the — 
himself did not hope to attain it through his | high calling of God in Christ Jesus, v.14. He 
own merit and righteousness, but through | pressed towards the mark. As he who runs” 
the merit and righteousness of Jesus Christ. |a race never takes up short of the end, but 
“Let me be found in Christ, that I may at-|is still making forwards as fast as he can, so 
tain the resurrection of the dead, be found | those who have heaven in their eye must still 
a believer in him, and interested in him by | be pressing forward to it in holy desires and ~ 
faith,” Observe, hopes, and constant endeavours and prepara- — 
(1.) He looks upon himself to be in astate| tions. The fitter we grow for heaven the ~ 
of imperfection and trial- Not as though U/ faster we must press towards it Heaven is — 


here the mark, because it is that which 
good Christian has in his eye; as the 
has his eye fixed upon the mark he 
esigns to hit. For the prize of the high call- 
Observe, A Christian’s calling is a high 
ng : it is from heaven, as its original ; and 
to heaven in its tendency. Heaven is 
prize of the high calling ; 76 SpaBeiov— 
prize we fight for, and run for, and 
restle for, what we aim at in all we do, and 
¢ will reward all our pains. It is of great 
e in the Christian course*to keep our eye 
on heaven. This is proper to give us mea- 
s in all our service, and to quicken us 
ery step we take; and it is of God, from 
m we are to expect it. Eternal life is the 
of God (Rom. vi. 23), but it is in Christ 
s; through his hand it must come to us, 
‘it is procured for us by him. There is no 
ing to heaven as our home but by Christ 
ur way. 
15 Let us therefore, as many as be 
fect, be thus. minded : and if in 
thing ye be otherwise minded, 
9d shall reveal even this unto you. 
Nevertheless, whereto we have 
ady attained, let us walk by the 
erule, let us mind the same thing. 


The apostle, having proposed himself as an 
ample, urges the Philippians to follow it. 
the same mind be in us which was in 
sed Paul. We see here how he was 
ded; let us be like-minded, and set our 
arts upon Christ and heaven, as he did. 

e shows that this was the thing wherein 
good Christians were agreed, to make 
hrist all in all, and set their hearts upon an- 
r world. ‘This is that whereto we have 
ttained. However good Christians may 
x in their sentiments about other things, 
is is what they are agreed in, that Christ is 
hristian’s all, that to win Christ and to be 
found in him involve our happiness both here 

id hereafter. And therefore let us walk by 
same rule, and mind the same thing. 
ing made Christ our all, to us to live 
t be Christ. Let us agree to press to- 
ds the mark, and make heaven our end. 
That this is a good reason why Christians 
differ in smaller matters should yet bear 
ith one another, because they are agreed in 
Main matter: “‘ If in any thing you be 
otherwise minded—if you differ from one an- 
ther, and are not of the same judgment as 
meats and days, and other matters of the 
ewish law—yet you must not judge one an- 
ther, while you all meet now in Christ as 
your centre, and hope to meet shortly in 
heaven as your home. As for other matters 
f difference, lay no great stress upon them, 
od shall reveal even this unto you. What- 
tis wherein you differ, you must wait 
od give you a better understanding, 
he will do in his due time. In the 


CHAR. Tye 


t Wurnings and exhortutions. 
must go together in the ways of God, join 
together in all the great things in which you 
are agreed, and wait for further light in the 
minor things wherein you differ.” 

17 Brethren, be followers together 
of me, and mark them which walk so 
as ye have us foranensample. 18 
(For many walk, of whom I have told 
you often, and now tell you even 
weeping, that they are the enemies of 
the cross of Christ: 19 Whose end 
is destruction, whose God is their 
belly, and whose glory is in their 
shame, who mind earthly things.) 20 
For our conversation is in heaven; 
from whence also we look for the Sa- 
viour, the Lord Jesus Christ: 21 
Who shall change our vile body, that 
it may be fashioned like unto his 
glorious body, according to the work- 
ing whereby he is able even to sub- 
due all things unto himself. : 

He closes the chapter with warnings and 
exhortations. : 

I. He warns them against following the 
examples of seducers and evil teachers (v. 18 
19): Many walk, of whom I have told you 
often, and now tell you weeping, that they are 
the enemies of the cross of Christ. Observe,. 

1. There are many called by Christ’s name: 
who are enemies to Christ’s cross, and the de- 
sign and intention of it. Their walk is a 
surer evidence what they are than their pro- 
fession. By their fruits you shall know them,. 
Matt. vii,.20. The apostle warns people against. 
such, (1.) Very frequently: I have told you 
often. Weso little heed the warnings given. 
us that we have need to have them repeated. 
To writethe samethings is sufe,v.1. (2.) Feel- 
ingly and affectionately : I now tell you weep- 
ing. Paul was uponproper occasions a weep- 
ing preacher, as Jeremiah was a weeping 
prophet. Observe, An old sermon may be 
preached with new affections; what we say 
often we may say again, if we say it affec- 
tionately, and are ourselves under the power 
of it. 

2. He gives us the characters of those who 
were the enemies of the cross of Christ. (1.) 
Whose God is their belly. ‘They minded no- 
thing but their sensual appetites. A wretched: 
idol it is, and a scandal for any, but especially 
for Christians, to sacrifice the favour of God, 
the peace of their conscience, and their eternal 
happiness to it. Gluttons and drunkards 
make a god of their belly, and all their care 
is to please it and make provision for it. 
The same observance which good people give 
to God epicures give to their appetites. Of 
such he says, They serve not the Lord Jesus 
Christ, but their own bellies, Rom. xvi. 18. 
(2.) They glory in their shame. They not 
only sinned, but boasted of it and gloried iz 


The apostle urges his own example. 


Sin is the sinner’s shame, especially when it 
is gloried m. “They value themselves for 
what is their blemish and reproach.” (3.) 
They mind earthly things. Christ came by 
his cross to crucify the world to us and us to 
the world ; and those who mind earthly things 
act directly contrary to the cross of Christ, 
and this great design of it. They relish 
earthly things, and have no relish of the 
things which are spiritual and heavenly. 
They set their hearts and affections on earthly 
things ; they love them, and even dote upon 
them, and have a confidence and complacency 
in them. He giveS§ them this character, to 
show how absurd it would be for Christians to 
follow the example of such or be led away by 
them ; and, to deter us all from so doing, he 
reads theirdoom. (4.) Whose end is destruc- 
tion. Their way seems pleasant, but death 
and hell are at the end of it. What fruit had 
you then in those things whereof you are now 
ashamed? For the end of those things is 
death, Rom.vi.21. Itis dangerous following 
them, though it is going down the stream ; 
for, if we choose their way, we have reason 
to fear their end. Perhaps he alludes to the 
total destruction of the Jewish nation. 

II. He proposes himself and his brethren 
for an example, in opposition to these evil 
examples: Brethren, be followers together of 
me, and mark those who walk as you have us 
for an example, v.17. Mark them out for 
your pattern. He explains himself (v. 20) 
by their regard to Christ and heaven: For 
our conversation is in heaven. Observe, Good 
Christians, even while they are here on earth, 
have their conversation in heaven. Their 
citizenship is there, woXirevpa. As if he had 
said, We stand related to that world, and are 
citizens of the New Jerusalem. This world 
is not our home, but that is. There our 
greatest privileges and concerns lie. And, 
because our citizenship is there, our conver- 
sation is there; being related to that:world, 
we keep up a correspondence with it. The 
life of a Christian is in heaven, where his 
head is, and his home is, and where he hopes 
to be shortly ; he sets his affections upon things 
above ; and where his heart is there will his 
conversation be. The apostle had pressed 
them to follow him and other ministers of 
Christ: “Why,” might they say, “ you are 
a company of poor, despised, persecuted 
people, who make no figure, and pretend to 
no advantages in the world ; who will follow 
you?” “Nay,” says he, “but our conver- 
sation isinheaven. We havea near relation 
and a great pretension to the other world, 
and are not so mean and despicable as we are 
represented.” It is good having fellowship 
with those who have fellowship with Christ, 
and conversation with those whose conversa- 
tion is in heaven. 

i. Because we look for the Saviour from 
heaven (v. 20): Whence also we look for the 
Saviour, the Lord Jesus Christ. He is not 


a. lOO eee 
CT ee le ee 
» he 


PHILIPPIANS. 
that of which tney ought to have been ashamed. ! here, he has ascended, k 


#0°T 
Nae Wy 


ee 
the veil for us; and we exp 
coming thence, to in 
that New Jerusalem to himself. _ 
2. Because at the second coming of C! 
we expect to be happy and glorified 
There is good reason to have our com 
sation in heaven, not only because Chris 
now there, but because we hope to be th 
shortly: Who shall change our vile bodi 
that theymay be fashioned like unto his glori 
body, v.21. There is a glory reserve 
the bodies of: the saints, which they will 
instated in at the resurrection. The body 
now at the best a wile body, 7d oGpa rig 
reviceac rpav—the body of our humiliatic 
it has its rise and origin from the earth, i 
supported out of the earth, and is subject 
many diseases and todeath at last. 
it is often the occasion and instrument 
much sin, which is called the body of 
death, Rom. vii. 24. Or it may be 
stood of its vileness when it lies in the gray 
at the resurrection it will be found a ¥ 
body, resolved ito rottenness and dust; 
dust will return to the earth as it was, Eccl 
7. But it will be made a glorious body ; 2 
not only raised again to life, but raised 
great advantage. Observe, (1.) The se 
of this change, and thatis, the glorious bi 
of Christ; when he was transfigured uj 
the mount, his face did shine as the sun, | 
hisraiment was white as the light, Matt. xvii 
He went to heaven clothed with a body, t 
he might take possession of the inherita 
in our nature, and be not only the first-l 
from the dead, but the first-born of © 
children of the resurrection. We shall 
conformed to the image of his Son, that 
may be the first-born among many breth 
Rom. viii. 29. (2.) The,power by whi 
change will be wrought: According to 
working whereby he is able even to subduc 
things unto himself. There is an efficacy 
power, an exceeding greatness of power, 
the working of mighty power, Eph. i. 19. 
is matter of comfort to us that he can sub 
all things to himself, and sooner or later 
bring over all into his interest And the 
surrection will be wrought by this po) 
I will raise him up at the last day, John vi. 
Let this confirm our faith of the resurrect 
that we not only have the scriptures, wl 
assure us it shall be, but we know the powel 
of God, which can effect it, Matt. 4d 
As Christ’s resurrection was a glorious i 
stance of the divine power, and therefore fi 
is declared to be the Son of God with powen 
by the resurrection from the dead (Rom. i. 4 
so will our resurrection be : and his resurrec 
tion is a standing evidence, as well as patterr 
of ours. And then all the enemies of thi 
Redeemer’s kingdom will be completely 
quered. Not only he who had the pow 
death, that is, thedevil (Heb. ii. 14), but th 9 
enemy, shall be destroyed, that is, death, 1 Cow 
xv. 26, shall be swallowed up in victory, 0. 


-  OHAP IV. 


NHEREFORE, my brethren, 
dearly beloved and longed for, 
joy and crown, so stand fast in 
= Lord, my dearly beloved. 2 I 
2S Enodias, and beseech Syn- 
rche, that they be of the same mind 
ithe Lord. 3 And I entreat thee 
ie yokefellow, help those wo- 

mn which laboured with me in the 
ospel, with Clement also, and with 
hermy fellowlabourers, whosenames 
e in the book of life. 4 Rejoice in 
ie Lord alway: and again I say, Re- 
5 Let your moderation be 
n unto all men. The Lord is at 


ry thing by prayer and suppli- 
on with thanksgiving let your re- 
uests be made known unto God. 7 
ind the peace of God, which passeth 
"understanding, shall keep your 
arts and minds through Christ 
s. 8 Finally, brethren, whatso- 
things are true, whatsoever 
s are honest, whatsoever things 
@ just, whatsoever things are pure, 
itsoever things are lovely, whatso- 
things are of good report; if 
re be any virtue, and if there be 
My praise, think on these things. 9 
hose things, which ye have both 
ed, and received, and heard, and 
pen in me, do: and the God of peace 
all be with you. 
The apostle begins the chapter with ex- 
fiations to divers Christian duties. 
L. To stedfastness in our Christian pro- 
ion, v. 1. It is inferred from the close of 


wegoing chapter: Therefore siand fast, 
. Seemg our conversation is in heaven, 
i we look for the Saviour to come thence 
d fetch us thither, therefore let us stand 
st. Note, The believing hope and prospect 
eternal life should engage us to be steady, 
en, and constant, in our Christian course. 


. The compellations are very endearing : 
brethren, dearly beloved and longed for, my 
y and crown ; and again, My dearly beloved. 
s he expresses the pleasure he took in 
sm, the kindness he had for them, to 
vey his exhortations to them with so 
eh the greater advantage. .He looked 
p them as his brethren, though he was 


6 Be careful for nothing ; but |/ 


i = 


Various exhortations 


Brotherly love must always go along with 
the brotherly relation. (2.) He loved them 
and longed for them, longed to see them 
and hear from them, longed for their welfare 
and was earnestly desirous of it. I long after 
you all in the bowels of Jesus Christ, ch.1. 8. 
(3.) He loved them and rejoiced in them. 
They were his joy; he had no greater joy 
than to hear of their spiritual health and pros- — 
penity. Irejoiced greatly that I found of thy 
children walking in the truth, 2 John 4; 
3 John 4. (4.) He loved them and gloried 
inthem. They were his crown as well as his 
joy. Never was proud ambitious man more 
pleased with the ensigns of honour than Paul 
was with the evidences of the sincerity of 
their faith and obedience. All this is to pre- 
pare his way to greater regard. 

2. The exhortation itself: So stand fast in 
the Lord. Being in Christ, they must stand 
fast in him, be even and steady in their walk 
with him, and close and constant unto the 
end. Or, To stand fast in the Lord is to stand 
fast m his strength and by his grace; not 
trusting in ourselves, and disclaiming any 
suficiency of our own. We must be strong 
in the Lord, and in the power of his might, 
Eph. vi. 10. ‘‘So stand fast, so as you have 
done hitherto, stand fast unto the end, so as 
you are my beloved, and my joy and crown; 
so stand fast as those in whose welfare and 
perseverance I am so nearly interested and 
concerned.” 

II. He exhorts them to unanimity and 
mutual assistance (v. 2, 3): I beseech Euodias 
and Syntyche that they be of the same mind in 
the Lord. This is directed to some particular 
persons. Sometimes there is need of apply- 
ing the general precepts of the gospel to 
particular persons and cases. Euodias and 
Syntyche, it seems, were at variance, either 
one with the other or with the church; either 
upon a civil aftount (it may be they were 
engaged in a law-suit) or upon a religious 
account—it may be they were of different 
opinions and sentiments. “ Pray,” says he, 
“‘ desire them from me to be of the same 
mind in the Lord, to keep the peace and live 
in love, to be of the same mind one with 
another, not thwarting and contradicting, and 
to be of the same mind with the rest of the 
church, not acting in opposition to them.” 
Then he exhorts to mutual assistance (v. 3), 
and this exhortation he directs to particular 
persons: I entreat thee also, true yoke-fellow. 
Who this person was whom he calls true 
yoke-fellow is »=certain. Some think Epa- 


i ee 


wt 


Various pS yee PHILI 


phroditus, who is supposed to have beenoneof 
the pastors of the church of the Philippians. 
Others think it was some eminently good 
woman, perhaps Paul’s wife, because he ex- 
horts his yoke-fellow to help the women who 
laboured with him. Whoever was the yoke- 
fellow with the apostle must be a yoke-fellow 
too with his friends. It seems, there were 
women who laboured with Paul in the gospel; 
not in the public ministry (for the apostle 
expressly forbids that, 1 Tim. ii. 12, I suffer 
not a woman to teach), but by entertaining 
the ministers, visiting the sick, instructing 
the ignorant, convincing the erroneous. Thus 
women may be helpful to ministers in the 
work of the gospel. Now, says the apostle, 
do thou help them. ‘Those who help others 
should be helped themselves when there is 
occasion. ‘Help them, that is, join with 
them, strengthen their hands, encourage them 
in their difficulties.”— With Clement also, and 
other my fellow-labourers. Paul had a kind- 
ness for all his fellow-labourers; and, as he 
had found the benefit of their assistance, he 
concluded how comfortable it would he to 
them to have the assistance of others. Of 
his fellow-labourers he says, Whose names 
are in the book of life ; either they were chosen 
of God from all eternity, or registered and 
enrolled in the corporation and society to 
which the privilege of eternal life belongs, 
alluding to the custom among the Jews and 
Gentiles of registering the inhabitants or the 
freemen of the city. So we read of their 
names being written in heaven (Luke x. 20), 
not blotting his name out of the book of life 
(Rev. iit. 5), and of those who are written in the 
Lamb’s book of life, Rev. xxi. 27. Observe, 
There is a book of life; there are names in 
that book and not characters and conditions 
only. We cannot search into that book, or 
know whose names are written there; but 
\ve may, in a judgment of charity, conclude 
that those who labour in the gospel, and are 
faithful to the interest of Christ and’ souls, 
have their names in the book of life. 

III. He exhorts to holy joy and delight in 
God : Rejoice in the Lord always, and again I 
say, Rejoice, v. 4. All our joy must terminate 
in God; and our thoughts of God must be 
delightful thoughts. Delight thyself in the 
Lord (Ps. xxxvii. 4), in the multitude of our 
thoughts within us (grievous and afflicting 
thoughts) his comforts delight our souls (Ps. 
xciv. 19), and our meditation of him is sweet, 
Ps. civ. 34. _ Observe, It is our duty and pri- 
vilege to rejoice in God, and to rejoice in him 
always; at all times, in all conditions; even 
when we suffer for him, or are afflicted by 
him. We must not think the worse of him 
ot of his ways for the hardships we meet with 
in his service. There is enough in God to 
furnish us with matter of joy in the werst 
circumstance on earth. He had said it 
before (ch. iii. 1): Finally, my brethren, re- 
jovce in the Tiord. Here he says it again, 
Rejoice in the Lord aiways ; and again I say, 


ie ie — : 8 
PPIANS. ea 
Rejoice. Joy in Godis a 
sequence in the Christian life; and C 
need to be again and again ¢ 
good men have not a continual 
their own fault. . 
IV. We are here exhorted to candour 2 
| gentleness, and good temper towards o} 
brethren : ‘“‘ Let your moderation be known 
all men, v. 5. In things indifferent do x 
run into extremes ; avoid bigotry and anim 
sity; judge charitably concerning one a 
other.” ‘The word 7d é7teée signifies a goc 
disposition towards other men; and th 
| moderation is explained, Rom. xiv. Sor 
understand it of the patient bearing | 
afflictions, or the sober enjoyment of woi 
good ; and so it well agrees with the followit 
verse. The reason is, the Lord is at ha 
The consideration of our Master’s approace 
and our final account, should keep us fra 
smiting our fellow-servants, support us und 
present sufferings, and moderate our aff 
tions to outward good. “ He wiil take y 
geance on your enemies, and reward ye 
patience.” 
| V. Here is a caution against disquieti 
perplexing care (v. 6): Be careful for nothi 
—ynéiv pepyvadre: the same expression wi 
that Matt vi. 25, Take no thought for yo 
life; that is, avoid anxious care and 
tracting thought in the wants and diffic 
of life. Observe, It is the duty and intere 
of Christians to live without care. There 
acare of diligence which is our duty, ai 
consists in a wise forecast and due concer 
but there is a care of diffidence and distr 
which is our sin and folly, and which 
perplexes and distracts the mind. “ Be carg 
for nothing, so as by your care to dis 
God, and unfit yourselves for his service.’ 
VI. As a sovereign antidote against p 
plexing care he recommends to us consta 
prayer: In every thing by prayer and si 
cation, with thanksgiving, let your reques 
made known to God. Observe, 1. We m 
not only keep up stated times for prayer, I 
we must pray upon every particular em 
gency: In every thing by prayer. When 
thing burdens our spirits, we must ease 
minds by prayer ; when our affairs are p 
plexed or distressed, we must seek direct 
and support. 2. We must join thanksgi 
with our prayers and supplications. a 
must not only seek supplies of good, but owy 
receipts of mercy. Grateful acknowledgments 
of what we have argue a right disposition 0} 
mind, and are prevailing motives for furthey 
blessings. 3. Prayer is the offering up of ou 
desires to God, or making them know 
him : Let your requests be made known to 
| Not that God needs to be told either our wa it 
or desires; for he knows them better thay 
we can tell him: but he will know them fre 
us, and have us show our regards and 
cern, express our value of the mercyand s 
of our dependence on him. 4, The effe 
this will be the peace of God keeping our 


41 


| 


, > ~ ne ae ae a 
ae 4 4 rd # oy Te — é 

7 ne peace of God, that is, the comfort- 
sense of our reconciliation to God and 
t in his favour, and the hope of the 
venly blessedness, and enjoyment of God 
er, which passeth all understanding, is 
greater good than can be sufficiently valued 
or duly expressed. It has not entered into the 
heart of man, 1 Cor. ii. 9. This peace will 
keep our hearts and minds through Christ 
Jesus; it will keep us from sinning under 
_ our troubles, and from sinking under them ; 
_ keep us calm and sedate, without discom- 
| posure of passion, and with inward satisfac- 
tion. Thou wilt keep him in perfect peace 

| whose mind is stayed on thee, Isa. xxvi. 3. 
_ VII. We are exhorted to get and keep a 
| good name, a name for good things with God 
| and good men: Whatsoever things are true 
| and honest (v. 8), a regard to truth in our 
words and engagements, and to decency and 
| becomingness in our behaviour, suitable to 
| our circumstances and condition of life. 
| Whatsoever things are just and pure, —agree- 
able to the rules of justice and righteousness 
in all our. dealings with men, and without 
the impurity or mixture of sin. Whatsoever 
things are lovely and of good report, that is, 
amiable; that will render us beloved, and 
‘make us well spoken of, as well as well 
‘thought of, by others. If there is any virtue, 
if there is any praise—any thing really vir- 
ous of any kind and worthy of commenda- 
| tion. Observe, 1. The apostle would have 
‘the Christians learn any thing which was 
good of their heathen neighbours: “If there 
be any virtue, think of these things—imitate 
“44cm 12 what is truly excellent among them, 
and let not them outdo you in any instance 
of goodness.”” We should not be ashamed 
to learn any good thing of bad men, or those 
‘who have not our advantages. 2. Virtue 
as its praise, and will have. We should 
walk in all the ways of virtue, and abide 
therein; and then, whether our praise be of 

“men or no, it will be of God, Rom. ii. 29. 
Ta these things he proposes himself to them 
' for an example (v. 9): Those things which you 
heve learned, and received, and heard and seen 
in me,do. Observe, Paul’s doctrine and life 
_ were ofapiece. What they saw in him was 
the same thing with what they heard from 
him. He could propose himself as well as 
his doctrine to their imitation. It gives a 
_ great force to what we say to others when we 
can appeal to what they have seen in us. 
And this is the way to have the God of peace 
_ with us—to keep close to our duty to him. 

“The Lord is with us while we are with him. 


10 But I rejoiced in the Lord 
greatly, that now at the last your 
care of me hath flourished again; 
wherein ye were also careful, but ye 
lacked opportunity. 11 Not that I 
_ speak in respect of want: for I have 


y 


ea): 


aw be 


CHAP. Iv. 


learned, in whatsoever state I am, | 


; or ( Kindness acknow pleiged. 
therewith to be content. 12 I know 
beth how to be abased, and I know 
how to abound: every where and in — 
all things I am instructed both to be 
full and to be hungry, both to abound 
and to suffer need. 13 I can do ail 
things through Christ which strength- 
eneth me. 14 Notwithstanding ye 
have well done, that ye did commu- 
nicate with my affliction. 15 Now 
ye Philippians know also, that in the 
beginning of the gospel, when I de- 
parted from Macedonia, no church 
communicated with me as concerning 
giving and receiving, but ye only. i6é 
For even in Thessalonica ye sent once 
and again unto my necessity. 17 
Not because I desire a gift: but I 
desire fruit that may abound to your 
account. 1!8 But I have all, and 
abound: I am full, having received 
of Epaphroditus the things which 
were sent from you, an odour of a 
sweet smell, a_ sacrifice acceptable, 
wellpleasing to God. 19 But my 
God shall supply all your need ac- 
cording to his riches in glory by 
Christ Jesus. 

In these verses we have the thankful grate- 
ful acknowledgment which the apostle makes 
of the kindness of the Philippians in sending 
him a present for his support, now that he 
was a prisoner at Rome. And here, 

I. He takes occasion to acknowledge their 
former kindnesses to him, and to make men- 
tion of them, v. 15,16. Paul had a grateful 
spirit; for, though what his friends did for 
him was nothing in comparison of what he 
deserved from them and the obligations he 
had laid upon them, yet he speaks of their 
kindness as if it had been.a piece of generous 
charity, when it was really far short of a just 
debt. If they had each of them contributed 
half their estates to him, they had not given 
him too much, since they owed to him even 
their own souls ; and yet, when they send 2 
small present to him, how kindly does he 
take it, how thankfully does he mention it, 
even in this epistle which was to be left upon 
record, and read in the churches, through all 
ages ; so that wherever this epistle shall be 
read there shall this which they did to Paul 
be told for a memorial of them. Surely ne- 
ver was present so well repaid. He reminds 
them that in the beginning of the gospel no 
church communicated with him as to giving 
and receiving but they only, v.15. They not 
only maintained him comfortably while he 
was with them, but when he deparied from 
Macedonia they sent tokens of their kindness 
after him; and this when no other church 


i - 
é 


Christian contentment. 


did so. None besides sent after him 
of their carnal things, in consideration of 
what they had reaped of his spiritual things. 
In works of charity, we are ready to ask 
what other people do. But the church of 
the Philippians never considered that. It 
redounded so much the more to their honour 
that they were the only church who were 
thus just and generous. Even in Thessa- 
lonica (after he had departed from Macedo- 
nia) you sent once and again to my necessity, 
v. 16. Observe, 1. It was but little which 
they sent; they sent only to his necessity, 
just such things as he had need of ; perhaps 
it was according to their ability, and he did 
not desire superfluities nor dainties. 2. It is 
an excellent thing to see those to whom God 
has abounded in the gifts of his grace 
abounding in grateful returns to his people 
and ministers, according to their own ability 
and their necessity: You sent once and again. 
Many people make it an excuse for their 
charity that they have given once; why 
should the charge come upon them again? 
But the Philippians sent once and again; 
they often relieved and refreshed him in his 
necessities. He makes this mention of their 
former kindness, not only out of gratitude, 
but for their encouragement. 

II. He excuses their neglect of late. It 
seems, for some time they had not sent to 
enquire after him, or sent him any present; 
but now at the lust their care of him flourished 
again (v. 10), like a tree in the spring, which 
seemed all the winter to be quite dead. Now, 
in conformity to the example of his great 
Master, instead of upbraiding them for their 
neglect, he makes an excuse for them: 
Wherein you were also careful, but you lacked 
opportunity. How could they lack oppor- 
tunity, if they had been resolved upon it? 
They might have sent a messenger on pur- 
pose. But the apostle is willing to suppose, 
in favour of them, that they would have done 
it if a fair opportunity had offered. How 
contrary is this to the behaviour of many to 
their friends, by whom neglects which really 
are excusable are resented very heinously, 
when Paul excused that which he had reason 
enough to resent, 

11]. He commends their present liberality : 
Notwithstanding, you have well done that you 
did communicate with my affliction, v.14. It 
is a good work to succour and help a good 
minister in trouble. Here see what is the 
nature of true Christian sympathy; not only 
to be concerned for our friends in their 
troubles, but to do what we can to help them. 
They communicated with his affliction, in re- 
lieving him under it. He who says, Be you 
warmed, be you filled, and giveth not those 
things they have need of, what doth it profit? 
Jam. ii.16. He rejoiced greatly in it (v. 10), 
because it was an evidence of their affection 
to him and the success of his ministry among 
them. When the fruit of their charity 
abounded towards the apostle, it appeared 


PHILIPPIANS. ile 


et, Ce 


‘ee 


that the fruit of his m ney 


em. ° 
IV. He takes care to obviate the 
some might make of his taking so m 

tice of what was sent him It did not 

ceed either from discontent and distrus 
(v. 11) or from covetousness and love of th 
world, v.12. 1. It did not come from dis- 
content, or distrust of Providence: Not tha 
I speak in respect of want (v. 11); not in res 
spect of any want he felt, nor of any want h 
feared. As to the former, he was content 
with the little he had, and that satisfied him ~ 
as to the latter, he depended upon the pro. 
vidence of God to provide for him from day 
to day, and that satisfied him: so that he dic” 
not speak in respect of want any way. Foy 
I have learned, in whatsoever state I am, 
therewith to be content. We have here an ac- 
count of Paul’s learning, not that which he 
got at the feet of Gamaliel, but that which he 
got at the feet of Christ. He had learnt te 
be content; and that was the lesson he had 
as much need to learn as most men, consider- 
ing the hardships and sufferings with which 
he was exercised. He was in bonds, andim- 
prisonments, and necessities, often; but in 
all he had learnt to be content, that is, to 
bring his mind to his condition, and make 
the best of it.—I know both how to be abased 
and I know how to abound, v. 12. This is 2. 
special act of grace, to accommodate our- 
selves to every condition of life, and carry an — 
equal temper of mind through all the varieties - 
of our state. (1.) To accommodate ourselves” 
to an afflicted condition—to know how to be 
abased, how to be hungry, how to suffer 
want, so as not to be overcome by t 
temptations of it, either to lose our comfort — 
in God or distrust his providence, or to take 
any indirect course for our own, ower, (2.5 
To a prosperous condition—to know ‘ 
abound, how to be full, so as not to be proud, © 
or secure, or luxurious. And this is as hard 
a lesson as the other; for the temptations of 
fulness and prosperity are not less than those — 
of affliction and want. But how must we — 
learn it? I can do all things through Christ 
who strengthens me, v.13. We have need of 
strength from Christ, to enable us to perform 
not only those duties which are purely Chris- 
tian, but even these which are the fruit of 
moral virtue. "We need his strength to teach 
us to be content in every condition. . 
apostle had seemed to boast of himself, and 
of his own strength: I know how to be: a 
(v. 12); but here he transfers all the praise ~ 
to Christ. ‘‘ What do I talk of knowing how — 
to be abased, and how to abound? Itis only 
through Christ who strengthens me that lean 
do it, not in my own strength.” So weare — 
required to be strong in the Lord, and in the 
power of his might (Eph. vit 10), and to be 
strong in the grace which is in Christ Jesus 
(2 Tim. ii. 1); and we are strengthened with 
might by his Spirit in the inner man, Bph. iii 
16. The word in the original isa participla 


‘the present tense, «v 7p évévvapodyri pe 
or, and denotes a present and continued 
; as if he had said, “ Through Christ, who 
| is strengthening me, and does continually 
| strengthen me; it is by his constant and 
| renewed strength 1 am enabled to act in 
' every thing; I wholly depend upon him for 
all my spiritual power.” 2. It did not come 
| from covetousness, or an affection to worldly 
wealth: “ Not because I desired a gift (v. 17); 
" that is, l welcome your kindness, not because 
it adds to my enjoyments, but because it 
adds to your account.” He desired not so 
_ much for his own sake, but theirs: “ I desire 
| fruit that may abound to your account, that is, 
| that you may be enabled to make such a good 
~ use of your worldly possessions that you may 
give an account of them with joy. It is not 
with any design to draw more from you, but 
fo encourage you to such an exercise of be- 
‘neficence as will meet with a glorious reward 
eafter. 
all, and dbound, v.18. What can a man de- 
sire more than enough? I do not desire a 
| gift for the gift’s sake, for I have all, and 
| abound.” They senthim a small token, and 
he desired no more; he was not solicitous 
| fora present superfluity, or a future supply: I 
am full, having recewed from Epaphroditus the 
ings which were sent by you. Note, A good 
man will soon have enough of this world; 
not only of living in it, but of receiving from 
it. A covetous worldling, if he has ever so 
much, would still have more; but a hea- 
yenly Christian, though he has little, has 
nough. , 
_ Y. The apostle assures them that God did 
accept, and would recompense, their kind- 
ness to him. 1. He did accept it: It is an 
_ odour of a sweet smell, a sacrifice acceptable, 
_well-pleasing to God. Nota sacrifice of atone- 
nent, for none makes atonement for sin but 
ist; but asacrifice of acknowledgment, 
md well-pleasing to God. It was more accept- 
able to God as it was the fruit of their grace 
than it was to Paul as it was the supply of 
his want. With such sacrifices God is well 
pleased, Heb. xiii. 16. 2. He would recom- 
| pense it: But my God shall supply all your 
_ wants according to his riches m glory by 
Christ Jesus, v. 19. He does as it were draw 
a bill upon the exchequer in heaven, and 
_ leaves it to God to make them amends for 
Ihe kindness they had shown him. “He 
hall do it, not only as your God, but as my 
God, who takes what is done to me as done 
_ to himself. You supplied my needs, accord- 
‘img to your poverty; and he shall supply 
yours, according to his riches.” But still it 
is by Christ Jesus; through him we have 
grace to do that which is good, and through 
him we must expect the rewar 3 of it. Not of 
debt, but of grace; for the more we do for 
God the more we are indebted to him. be- 
cause we receive the more from him. 


20 Now unto God and our Father 


IBAI NE Pe ne AA UE ee Oe 
(oC CHAR. Pen i 


“For my patt,” says he, “I have! 


selena ets Uk isle 


ie i) Conclusion. 
‘be glory for ever and ever. Amen. 
21 Salute every saint in Christ Jesus. 
The brethren which are with me greet 
you. 22 All the saints salute you, 
chiefly they that are of Cesar’s 
household. 23 The grace of our 
Lord Jesus Christ be with you all. 
Amen. 


The apostle concludes the epistle in these - 
verses, 

1 With praises to God: Now unto God 
and our Father be glory for ever and ever, 
Amen, v. 20. Observe, (1.) God is to be con- 
sidered by us as our Father: Now unto God 
and our Father. It is a great condescension 
and favour in God to own the relation of Fa- 
ther to sinners, and allow us to say to him, 
Our Father ; and it is a title peculiar to the 
gospel dispensation. It is also a great pri- 
vileye and encouragement to us to consider 
him as our Father, as one so nearly related 
and who bears so tender an affection towards 
us. We should look upon God, under all 
our weaknesses and fears, not as a tyrant or 
an enemy, but as a Father, who is disposed to 
pity us and help us. (2.) We must ascribe 
glory to God as a Father, the glory of his 
own excellence and of all his mercy unto us 
We must thankfully own the receipt of all 
from him, and give the praise of ali to him. 
And our praise must be constant and per- 
petual ; it must be glory for ever and ever. 

2. With salutations to his friends at Philippi. 
© Salute every saint in Christ Jesus (v. 21) 
give my hearty love to all the Christians in 
your parts.” He desires remembrances not 
only to the bishops and deacons, and the 
church in general, but to every particular 
saint. Paul had a kind affection to all good 
Christians. 

3. He sends salutations from those who 
were at Rome: The brethren who are with 
me salute you; the ministers, and all the 
saints here, send their affectionate remem- 
brances to you. Chiefly those who are of 
Cesar’s household ; the Christian converts 
who belonged to the emperor’s court.” Ob- 
serve, (1.) There were saints in Czsar’s 
household. Though Paul was mprisoned at 
Rome, for preaching the gospel, by the em- 
peror’s command, yet there were some Chiis- 
tians in his own family. The gospel early 
obtained among some of the rich and great. 
Perhaps the apostle fared the better, and re- 
ceived some favour, by means of his friends 
at court. (2.) Chiefly, those, &ce. Observe, 
They, being bred at court, were more com- 
plaisant than the rest. See what an orna- 
ment to religion sanctified civility 1s. 

4. The apostolical benediction, as usual: 
“ The grace of our Lord Jesus Christ be with 
you all, Amen. ‘The free favour and goed 
will of Christ be your portion and hap- 
piness.”” 

2 


A 


¢ 


EXPOSITION,  —_ 


4 re Ne yh ‘ 
WITH PRACTICAL OBSERVATIONS, © 


- i 7 


OF THE EPISTLE OF ST PAUL TO ans) Vat a 


THE COLOSSIANS. 


COLOSSE was a considerable city of Phrygia, and probably not far from Laodicea and Hicteed is 
we find these mentioned together, ch. iv. 13. It is now buried in ruins, and the memory of j 
chiefly preserved in this epistle. The design of the epistle is to warn them of the danger of th 
Jewish zealots, who pressed the necessity of observing the ceremonial law; and to fortify th 
against the mixture of the Gentile philosophy with their Christian principles. He lite a 
great satisfaction in their stedfastness and constancy, and encourages them to perseverance 
It was written about the same time with the epistles to the Ephesians and Philippians. D 
62, and in the same place, while he was now a prisoner at Rome. He was not idle in } his 
confinement, and the word of God was not bound. 

This epistle, like that to the Romans, was written to those he had never seen, nor had any p‘ 
sonal acquaintance with. The church planted at Colosse was not by Paul’s ministry, but 
the ministry of Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach tl 
gospel among the Gentiles; and yet, I. There was a flourishing church at Colosse, and on 
which was eminent and famous among the churches. One would have thought none woul 
have come to be flourishing churches but those which Paul himself had planted ; but here was 
a flourishing church planted by Epaphras. God is sometimes pleased to make use of 
ministry of those who are of less note, and lower gifts, for doing great service to his chur 
God uses what hands he pleases, and is not tied to those of note, that the ewcellence of 
power may appear to be of God and not of men, 2 Cor. iv. 7. II. Though Paul had not 
planting of this church, yet he did not therefore neglect it; nor, in writing his epistles, d 
he make any difference between that and other churches. The Colossians, who were conver 
by the ministry of Epaphras, were as dear to him, and he was as much concerned for thi 
welfare, as the Philippians, or any others who were converted by his ministry. Thus he put ai 
honour upon an inferior minister, and teaches us not to be selfish, nor think all that honour 
lost which goes beside ourselves. We learn, in his example, not to think it a disparagement to 
us to water what others have planted, or build upon the foundation which others have laid 
he himself, as a wise master-builder, laid the foundation, and another built thereon, \ Cor. ii 


A? 


CHAP. I. 


We have here, I. The inscription, as usual, ver. 1, 2. Il. His 
thanksgiving to God for what he had heard concerning them— 
their faith, love, and hope, ver. 3—8. III. His prayer for their 
knowledge, fruitfulness, and strength, ver 9—1ll. IV. An 
admirable summary of the Christian doctrine concerning the 
operation of the Spirit, the person of the Redeemer, the work of 
redemption, and the preaching of it in the gospel, ver. 12—29. 


AUL, an apostle of Jesus Christ 

by the will of God, and Timo- 

theus our brother, 2 To the saints 

and faithful brethren in Christ which 

are at Colosse: Grace be unto you, 

and peace, from God our Father and 
_ the Lord Jesus Christ. 


I. The inscription of this epistle i is much 
the same with the rest; only it is observable 
hat, 1. He calls himself an apostle of Jesus 


hrist by the will of God. An apostle is a|He calls the Christians at Colosse sai 
rime-mimeter in the kingdom of Christ, | faithful brethren in Christ 


. 
«& 


immediately called by Christ, and extraor- 
dinarily qualified; his work was. peculiarly 

plant the Christian church, and confirm th 
Christian doctrine. He attributes this 
to his own merit, strength, or suffici 
but to the free grace an good-will of Go 
He thought himself engaged to do his ut 
most, as an apostle, because he was made | 
by the will of God. 2. He joins Timothy 
commission with himself, which is anot 
instance of his humility; and, though he 
elsewhere calls him his son (2 Tim. ii. 1), ye 
here he calls him his brother, which is 
example to the elder and more eminent m 

nisters to look. upon the younger and more 
obscure as their brethren, and to treat t 
accordingly with kindness and respec 


As allgee m 


Tee 


good Ck 


As 4 
hristians, are brethren 


who stand in a near relation 
owe a mutual love. Towards God they 
be saints, consecrated to his honour 
sanctified by his grace, bearing his image 
d aiming at his glory. And in both these, 
saints to God and as brethren to one an- 
r, they must be faithful. Faithfulness 
through every character and relation of 
Christian life, and is the crown and glory 
em all. ; 
. The apostolical benediction is the same 
isual: Grace be unto you, and peace, from 
our Father, and the Lord Jesus Christ. 
Je wishes them grace and peace, the free 
your of God and all the blessed fruits of it ; 
ry kind of spiritual blessings, and that from 
id our Father, and the Lord Jesus Christ ; 
tly from both, and distinctly from each; 
in the former epistle. 


3 We give thanks to God and 
Father of our Lord Jesus Christ, 
ng always for you, 
wd of your faith in Christ Jesus, 
id of the love which ye have to all 
e saints, 5 For the hope which is 
id up for you in heaven, whereof ye 
before in the word of the truth 
the gospel; 6 Which is come 
© you, as z zs in all the world; 
d bringeth forth fruit, as it doth 
So in you, since the day ye heard 
f it, and knew the grace of God in 
h: 7 As ye also learned of Epa- 
as our dear fellowservant, who is 
you a faithful minister of Christ ; 
Who also declared unto us your 
ove in the Spirit. 
| Here he proceeds to the body of the epistle, 
nd begins with thanksgiving to God for 
hat he had heard concerning them, though 
had no personal acquaintance with them, 
ad knew their state and character only by 
reports of oihers. 
e gave thanks to God for them, that 
had embraced the gospel of Christ, and 
proofs of their fidelity tohim. Observe, 
is prayers for them he gave thanks for 
n. Thanksgiving ought to be a part of 
ry prayer; and whatever is the matter of 
Tejoicing ought to be the matter of our 
sgiving. Observe, 1. Whom he gives 
ks to: To God, even the Father of our 
d Jesus Christ. In our thanksgiving we 
have an eye to God as God (he is the 
ct of thanksgiving as well as prayer), and 
he Father of our Lord Jesus Christ, in 
through whom all good comes to us. 
| the Father of our Lord Jesus Chnst as 
as our Father; and it is matter of en- 
agement, in all our addresses to, God, 
we can look to hii as Christ’s Father 


4 Since we 


Pinca Gaia rah a 
mksgiving for tne Colas 
and our Father, as his God and our God, 
John xx. 17. Observe, 2. What he gives 
thanks to God for—for the graces of God in 
them, which were evidences of the grace of 
God towards them: Since we neard of your 
faith in Christ Jesus, and of the love you huve 
to all the saints; for the hope which is caid 
up for you in heaven, v. 4, 5. Faith, hope, 
and love, are the three principal graces in the 
Christian life, and proper matter of our prayer 
and thanksgiving. (1.) He gives thanks for 
their faith in Christ Jesus, that they were 
brought to believe in him, and take upon 
them the profession of his religion, and ven- 
ture their souls upon his undertaking. (2.) 
For their love. Besides the general love 
which is due to all men, there is a particular 
love owing to the saints, or those who are of 
the Christian brotherhood, 1 Pet. 1i.17. We 
must love all the saints, bear an extensive 
kindness and good-will to good men, not- 
withstanding smaller points of difference, 
and many real weaknesses. Some under- 
stand it of their charity to the saints in ne- 
cessity, which is one branch and evidence of 
Christian love. (3.) For their hope: The 
hope which is laid up for you in heaven, v. 5. 
The happiness of heaven is called their hope, 
because it is the thing hoped for , looking for 
the blessed hope, Tit.1i.13. What is laid out 
upon believers in this world is much; but 
what is laid up for them in heaven is much 
more. And we have reason to give thanks 
to God for the hope of heaven which good 
Christians have, or their well-grounded ex- 
pectation of the future glory. Their faith in 
Christ, and love to the saints, had an eye to 
the hope laa up for them in heaven. The 
more we fix our hopes on the recompence of 
reward in the other world, the more free and 
liberal shall we be of our earthly treasure upon 
all occasions of doing good. 

IJ. Having blessed God for tse praces, 
he blesses God for the means of grace which 
they enjoyed: Wherein you heard before in 
the word of the truth of the gospel. hey had 
heard in the word of the truth of the gospel 
concerning this hope laid up .for them in hea- 
ven. Observe, 1. The gospel is the word of 
truth, and what we may safely venture our 
immortal souls upon: it proceeds from the 
God of truth and the Spirit of truth, and isa 
faithful saying. He calls it the grace of God 
im truth, v.6. 2. It is a great mercy to hear 
this word of truth; for the great thing we 
learn from it is the happiness of heaven. 
Eternal life is brought to light by the gospel, 
2'Tim.i.10. They heard of the hope laid 
up in heaven: in the word of the truth of the 
gospel. “‘ Which has come unto you, as it 
hath to all the world, and bringeth forth fruit, 
as it doth also in you, v. 6. This gospel is 
preached and brings forth fruit in other na- 
tions; it has come to you, as it hatk to all 
the world, according to the commission, Go 
preach the gospel in all the nations, and to 
every creature.” Observe, (1.) All who hear 


ee Te ae 
Sstan LS. le M ’ 


Ye, 


Paul's prayer for the Colossians. COLOSSIANS. 


the word of the gospel ought to bring forth 
the fruit of the gospel, that is, be obedient to 
it, and have their principles and lives formed 
according to it. is was the doctrine first 
preached: Bring forth therefore fruits meet 
for repentance, Matt. iii. 8. And our Lord 
says, If you know these things, happy are you 
if you do them, John xiii. 17. Observe, (2.) 
Wherever the gospel comes, it will bring 
forth fruit to the honour and glory of God: 
It bringeth forth fruit, as tt doth also in you. 
We mistake, if we think to monopolise the 
comforts and benefits of the gospei to our- 
selves. Does the gospel bring forth fruit in 
us? So it does in others. 

III. He takes this occasion to mention the 
minister by whom they believed (v. 7, 8): As 
you also learned of Epaphras, our dear fellow- 
servant, who is for you a faithful minister of 
Christ. He mentions him with great respect, 
to engage their love to him. 1. He calls him 
his fellow-servant, to signify not only that 
they served the same Master, but that they 
were engaged in the same work. They were 
fellow-labourers in the work of the Lord, 
though one was an apostle and the other an 
ordinary minister. 2. He calls him his dear 
fellow-servant. all the servants of Christ 
ought to love one another, and it is an en- 
dearing consideration that they are engaged 
in the same service. 3. He represents him 
as one who was a faithful minister of Christ 
to them, who discharged his trust and ful- 
filled his ministry among them. Observe, 
Christ is our proper Master, and we are his 
ministers. He does not say who is your 
minister; but who is the minister of Christ 
for you. It is by his authority and appoint- 
ment,though for the people’s service. 4. He 
represents him as one who gave them a good 
word: Who also declared unto us your love in 
the Spirit, v.8. He recommends him to their 
affection, from the good report he made of 
their sincere /ove to Christ and all his mem- 
bers, which was wrought in them by the 
Spirit, and is agreeable to the spirit of the 
gospel. Faithful ministers are glad to be 
able to speak well of their people. 

9 For this cause we also, since the 
day we heard zt, do not cease to pray 
for you, and to desire that ye might 
be filled with the knowledge of his 
will in all wisdom and spiritual un- 
derstanding; 10 That ye might walk 
worthy of the Lord unto all pleasing, 
being fruitful in every good work, and 
increasing in the knowledge of God; 
11 Strengthened with all might ac- 
cording to his glorious power, unto 
all patience and longsuffering with 
joyfulness ; 

The apostle proceeds in these verses to 
pray fer them. He heard that they were 


good, and he prayed that they might be bet-' 


not cease to for 
could hear or then but 
stantly | for them.—A 
you ais, 9 filled with the kne 
coe what itis that he begs of 
them, Be 
I. That they might be knowing int 
Christians : filled with the knowledge 
will, in all wisdom and spiritual underst 
ing. Observe, 1. The knowledge of our ¢ 
is the best knowledge. A mere empty 
tion of the greatest truths is insignific 
Our knowledge of the will of God mus 
always practical. we must know it, in o 
todo it. 2. Our knowledge is then a b) 
ing indeed when it is in wisdom, when 
know how to apply our general knowled; 
our particular occasions, and to suit it t 
emergencies. 3. Christians should en 
vour to be filled with knowledge; not c 
to know the will of God, but to know m 
of it, and to increase in the knowledge of | 
(as it is v. 10), and to grow in grace, 
in the knowledge of our Lord and Sav 
2 Pet. iii. 18. 

II. That their conversation might be g 
Good knowledge without a good life 
not profit. Our understanding is then a 
ritual understanding when we exempli 
in our ye gree That you may u 
worthy of the Lord unto all pleasing (0. 
that is, as becomes the orf we stan 
to him and the profession we make of 
The agreeableness of our conversation 
our religion is pleasing to God as well ai 
good men. We walk unto all well-pleat 
when we walk in all things according to 
will of God. Being fruitful in every g 
work. This is what we should aim 
Good words will not do without good wor 
We must abound in good works, and 
every good work: not m some only, 
are more easy, and suitable, and safe, bu 
all, and every instance of them. ‘There n 
be a regular uniform regard to all the 1 
God. And the more fruitful we are in ¢ 
works the more we shall increase in © 
knowledge of God. He who doeth his 1 
shall know of the doctrine whether it be 
God, John vii. 17. 

III. That they might be strengthen 
Strengthened with all might, according to | 
glorious power (v. 11), fortified against the 
temptations of Satan and furnished for 
their duty. It is a great comfort to us # 
he who undertakes to give strength to Ti 
people is a God of power and of glori 
power. Where there is spiritual life there i 
still need of ‘spiritual strength, strength for 
all the actions of the spiritual life. 
strengthened is to be furnished by the gri 
of God for every good work, and fortifie 
that grace against every evil one: if is 
enabled to do our duty, and still to hold 
our integrity. ‘The blessed Spirit is 
author of this strength; for we are 


é 


ast be fetched in by prayer. It was in 
er to earnest prayer that the apostle ob- 

d sufficient grace. In praying for spi- 
strength we are not straitened in the 
ses, and therefore should not be strait- 
in our own hopesand desires. Observe, 
e prayed that they might be strengthened 
might: this seems a tautology; but he 
s, that they might be mightily strength- 
, or strengthened with might derived 

m another. 2. It is with all might. It 
s unreasonable that a creature should be 
methened with all might, for that is to 
= him almighty ; but he means, with all 
might which we have occasion for, to 
le us to discharge our duty or preserve 
r innocence, that grace which is sufficient 
= us in all the trials of life and able to help 
in time of need. 3. It is according to 
 glori ower. He means, according to 
grace of God: but the grace of God in 
s of believers is the power of God; 
is a glory in this power; it is an 
lent and sufficient power. And the com- 
ications of strength are not according to 
weakness, to whom the strength is com- 
eated, but according to his power, from 
m it is received. When God gives he 
like himself, and when he strengthens 
engthens like himself. 4. The special 
of this strength was for suffering work: 
hat you may be strengthened unto all patience 
long-suffering with joyfulness. He prays 
only that they may be supported under 
ieir troubles, but strengthened for them. 
je reason is there is work to be done even 
a we are suffering. And those who are 
gthened according to his glorious power 
strengthened, (1.) To all patience. When 
ence hath its perfect work (Jam. i. 4) 
we are strengthened to all patience— 
we not only bear our troubles patiently, 
Teceive them as gifts from God, and are 
kful for them. To you it is given to suf- 
Phil. i. 29. When we bear our troubles 
though ever so many, and the cireum- 
ices of them ever so aggravating, then 
bear them with all patience. And the 
e reason for bearing one trouble will 
for bearing another, if it be a good rea- 
s All patience inciudes all the kinds of 
it; not only bearing patience, but waiting 
ence. (2.) This is even unto long-suffer- 
that is, drawn out to a great length: 
only to bear trouble awhile, but to bear 
long as God pleases to continue it. (3.) 
with joyfulness, to rejoice mm tribulation, 


er for his name, to have joy as well as 
in the troubles of life. This we 
never do by any strength of our own, 


we are strengthened by the grace of 


ee yr aes 


Giving thanks unto the Father, 
which hath made us meet to be par- 
takers of the inheritance of the saints 
in ight: 13 Who hath delivered us 
from the power of darkness, and hath 
translated us into the kingdom of his 
dear Son: 14 In whom we have 
redemption through his blood, even 
the forgiveness of sins: 15 Who is 
the image of the invisible God, the 
firstborn of every creature: 16 For 
by him were all things created, that 
are in heaven, and that are in earth, 
visible and invisible, whether they 
be thrones, or dominions, or princi- 
palities, or powers: all things were 
created by him, and for him: 17 
And he is before all things, and by 
him all things consist. 18 And he 
is the head of the body, the church: 
who is the beginning, the firstborn 
from the dead; that in all things he 
might have the pre-eminence. 19 
For it pleased the Father that in him 
!should all fulness dwell; 20 And, 
having made peace through the blood 
of his cross, by him to reconcile all 
things unto himself; by him, J say, 
whether they be things in earth, or 
things in heaven. 21 And you, that 
were sometime alienated and enemies 
in your mind by wicked works, yet 
now hath he reconciled 22 In the 
body of his flesh through death, to 
present you holy and unblameable 
and unreproveable in his sight: 23 
If ye continue in the faith grounded 
and settled, and be not moved away 
from the hope of the gospel, which ye 
have heard, and which was preached 
to every creature which is under 
heaven ; whereof I Paul am made a 
minister; 24 Who now rejoice in 
my sufferings for you, and fill up 
that which is behind of the afflictions 
of Christ in my flesh for his body’s 
sake, which is the church: 25 
Whereof I am made a minister, aec- 
cording to the dispensation of God 


12 


,| which is given to me for you, to 


fulfil the word of God; 26 Even 
the mystery which hath been hid 
from ages and from generations, but 
now is made manifest to his saints 

27 To whom God would make known 


ss oe ae 


The Redeemer’s dignity 


The Redeemer’s dignity. 


what zs the riches of the glory of this 
mystery among the Gentiles ; which 
is Christ in you, the hope of glory: 
28 Whom we preach, warning every 
man, and teaching every man in all 
wisdom ; that we may present every 
man perfect in Christ Jesus: 29 
Whereunto I also labour, striving 
according to his working, which 
worketh in me mightily. 


Here is a summary of the doctrine of the 
gospel concerning the great work of our 
redemption by Christ. It comes in here not 
as the matter of a sermon, but as the matter 
ef a thanksgiving; for our salvation by 
Christ furnishes us with abundant matter of 
thanksgiving in every view of it: Giving 
thanks unto the Father, v.12. He does: not 
discourse of the work of redemption in the 
natural order of it; for then he would speak 
of the purchase of it first, and afterwards of 
the application.of it. But here he inverts 
the order, because, in our sense and feeling 
of it, the application goes before the purchase. 
We first find the benefits of redemption in 
our hearts, and then are led by those streams 
to the original and fountain-head. ‘The or- 
der and connection of the apostle’s discourse 
may be considered in the following manner :-— 

1. He speaks concerning the operations 
of the Spirit of grace upon us. We must 
give thanks for them, because by these we 
are qualified for an interest in the mediation 
of the Son: Giving thanks to the Father, &c. 
p. 12, 13. It is spoken of as the work of 
the Father, because the Spirit of grace is the 
Spirit of the Father, and the Father works 
in us by his Spirit. Those in whom the 
work of grace is wrought must give thanks 
unto the Father. If we have the comfort of 
it, he must have the glory of it. Now what 
is it which is wrought for us in the applica- 
tion of redemption? 1. ‘“ He hath delivered 
us from the power of darkness, v. 13. He 
has rescued us from the state of heathenish 
darkness and wickedness. He hath saved 
us from the dominion of sin, which is dark- 
ness (1 John i. 6), from the dominion of 
Satan, who is the prince of darkness (Eph. 
vi. 12), and from the damnation of hell, 
which is utter darkness,” Matt. xxv. 30. They 
are called out of darkness, 1 Pet. il. 9. 
2. “ He hath translated us into the kingdom 
of his dear Son, brought us into the gospel- 
state, and made us members of the church 
of Christ, which is a state of light and 
purity.”” You were once darkness, but now 
are you light in the Lord, Eph. v. 8. Who 
hath called you out of darkness into his mar- 
vellous light, 1 Pet. 11.9. ‘Those were made 
willing subjects of Christ who were the 
slaves of Satan. The conversion of a sin- 
ner is the translation of a soul into the 
kingdom of Christ out of the kingdom of 


COLOSSIANS. 


the devil. ‘The power of sin is shaker 
and the power of Christ submitted to. — 
law of the Spirit of life in Christ 
makes them free from the law of 
death; and it is the kingdom of his de 
Son, or the Son of his peculiar love 
beloved Son (Matt. iii. 17), and eminent 
the beloved, Eph. i. 6. 3. “ He hath r 
only done this, but hath made us meet 
partake of the inheritance of the saints 
light, v. 12. He hath prepared us for t 
eternal happiness of heaven, as the Israe 
divided the promised land by lot; and h 
given us the earnest and assurance of if 
This he mentions first because it is the fir 
indication of the future blessedness, that 
the grace of God we find ourselves in som 
measure prepared for it. God gives gra 
and glory, and we are here told what th 
both are. (1.) What that glory is. It 
the inheritance of the saints in light. It 
an inheritance, and belongs to them | 
children, which is the best security and # 
sweetest tenure : If children, then heirs, Rat 
vili. 17. And it is an inheritance of @ 
saints—proper to sanctified souls. The 
who are not saints on earth will never 
saints in heaven. And it is an inheritan 
in light; the perfection of knowledge, h 
liness, and joy, by communion with Go 
who is light, and the Father of lights,. Jai 
1.17; 1 Johni. 5. (2.) What this grace_ 
It is a meetness for the inheritance: “J 
hath made us meet to, be partakers, that 
suited and fitted us for the heavenly sté 
by a proper temper and habit of soul; a 
he makes us meet by the powerful influen 
of his Spirit.” -It is the effect of the divi 
power to change the heart, and make 
heavenly. Observe, All who are design 
for heaven hereafter are prepared for heavy 
now. As those who live and die unsancti 
go out of the world with their hell about the 
so those who are sanctified and renewed & 
out of the world with their heaven abo 
them. Those who have the inheritance 
sons have the education of sons and f 
disposition of sons: they have the Spirit 
adoption, whereby they ery, Abba, Fathe 
Rom. viii. 15. And, because you are sons 
God hath sent forth the Spirit of his Son 
into your hearts, crying, Abba, Father, G 
iv. 6. This meetness for heaven is th 
earnest of the Spirit in our heart, which is 
part of payment, and assures the full pay- 
ment. Those who are sanctified shali be 
glorified (Rom. viii. 30), and will be f 
ever indebted to the grace of God, which 
hath sanctified them. & 
II. Concerning the person of the Redeeme! 
Glorious things are here said of him; 
blessed Paul was full of Christ, and took 
occasions to speak honourably of him. 
speaks of him distinctly as God, and 
Mediator. 1. As God he speaks of 
v. 15—17. (1.) He is the image of 
invisible God. Not as man was made in 


,-- 


es and dominion over thecreatures: no, 
is the express wage of his person, Heb. 
13. He is so the image of God as the son 
s the image of his father, who has a natural 
i eness to him; so that he who has seen 
lhim has seen the Father, and his glory was 
the glory of the only-begotten of the Father, 
John i. 14; xiv. 9. (2.) He is the first-born 
every creature. Not that he is himself a 
eature ; foritis tpwréroxoc maonc Kricewc— 
or begotten before all the creation, or 
ore any creature was made, which is the 
iptue-way of representing eternity, and 
which the eternity of God is represented to 
: I was set up from everlasting, from the 
ing, or ever the earth was ; when there 
no depth, before the mountains were 
led, while as yet he had not made the 
earth, Prov. viii. 23—26. It signifies his 
| dominion over all things, as the first-born 
| in a family is heir and lord of all, so he is the 
ir of all things, Heb. i. 2. The word, with 
ly the change of the accent, rowroréxoc, 
nifies actively the first begetter or pro- 
cer of all things, and so it well agrees with 
following clause. Vid. Isidor. Peleus. 
ist. xxx. lib. 3. (3.) He isso far from be- 
‘himself a creature that hes the Creator: 
r by him were all things created, which are 
y r heaven and earth, visible and invisible, v. 
16. He made all things out of nothing, 
the highest angel in heaven, as well as men 
on earth. He made the world, the upper 
d lower world, with all the inhabitants of 
Hoth. All things were made by him, and with- 
ut him was not any thing made which was 
de, John i. 3. He speaks here as if there 
yere several orders of angels: 
thrones, or dominions, or principalities, or 
powers, which must signify either different 
degrees of excellence or different offices 
and employments. Angels, authorities, and 
powers, 1 Pet. iii. 22. Christ is the eternal 
wisdom of the Father, and the world was 
made in wisdom. He is the eternal Word, 
md the world was made by the word of 
Bod. He is the arm of the Lord, and the 


ure created by him and for him ; 
sic avrov. Being created by him, they were 
args for him; being made by his power, 
were made according to his pleasure 
it for his praise. He is the end, as well 
the cause of all things. To him are all 
hings, Rom. xi. 36; &ic avrév ra wayra. 
4) He was before all things. He had a 
being before the world was made, before 
the beginning of time, and therefore from 
all eternity. Wisdom was with the Father, 
and possessed by him in the beginning of 
“his ways, before his works of old, Prov. viii. 
22. And in the beginning the Word was 
ith God and was God, John i. 1. He not 
ily had a being before he was born of the 
irgin, but he had a being before all time. 
9) By him all things consist. They not only 


+ 


D ; CHAP. IT.. 
e of God (Gen. 1. 27), in his natural | subsist in their beings, but consist m their 


Fe a 
‘ery > ae A. 
~~ <4e 3 
a Nyce 


The work of redemption. 


order and dependences. He not only created 
them all at first, but it is by the word of his 
power that they are still upheld, Heb. i. 3. 
The whole creation is kept together by the 
power of the Son of God, and made to con- 
sist in its proper frame. Itis preserved from 
disbanding and running into confusion. 

2... The ‘apostle next shows what he is as 
Mediator, v. 18,19. (1.) He is the head of 
the body the church : not only a head of go- 
vernment and direction, as the king is the 
head of the state and has right to prescribe 
laws, but ahead of vital influence, as the head 
in the natural body: for all grace and strength 
are derived from him ; and the church is his 
body, the fulness of him who filleth all in ail, 
Eph. i. 22, 23. (2.) He is the beginning, the 
first-born from the dead, apyn, tpwréroxog— 
the principle, the first-born from the dead; 
the principle of our resurrection, as well as 
the first-born himself. All our hopes and 
joys take their rise from him who is the 
author of our salvation. Not that he was the 
first who ever rose from the dead, but the 
first and only one who rose by his own power, 
and was declared to be the Son of God, and 
Lord of all things. And heis the head of the 
resurrection, and has given us an example 
and evidence of our resurrection from the 
dead. He rose as the first-fruits, 1 Cor. xv. 
20. (3.) He hath in all things the pre-emi- 
nence. It was the will of the Father that he 
should have all power in heaven and earth, 
that he might be preferred above angels and 
all the powers in heaven (he has obtained a 
more excellent name than they, Heb. i. 4), and 
that in all the affairs of the kingdom of God 


Whether | among men he should have the pre-eminence. 


He has the pre-eminence in the hearts of his 
people above the world and the flesh; and by 
giving him the pre-eminence we comply with 
the Father’s will, That all men should honour 
the Son even as they honour the Father, John 
v. 23. (4.) All fulness dwells in him, and it 
pleased the Father it should do so (e. 19), not 
only a fulness of abundance for himself, but 
redundance for us, a fulness of merit and 
righteousness, of strength and grace. As the 


t| head is the seat and source of the animal 


spirits, so is Christ of all graces to his people. 
It pleased the Father that all fulness should 
dwell in him ; and we may have free resort to 
him for all that grace for which we have occa- 
sion. He not only intercedes for it, but is the 
trustee in whose hands it is lodged to dis- 
pense to us: Of his fulness we receive, and 
grace for grace, grace in us answering to that 
grace which is in him (John i. 16), and he 
to all in all, Eph. i. 23. 
Il. Concerning the work of redemption 
He speaks of the nature of it, or wherein it 
consists ; and of the means of it, by which it 
was procured. 
1. Wherein it consists. It is made to lie 
in two things :—(1.) In the remission of sin : 
Tn whom we have redemption, even the forgive- 


a ee oo ae 


genera 


Paul's preachzng. 


ness of sins, v.14. It was sin which sold us, 
sin which enslaved us: if we are redeemed, 
we must be redeemed from sin; and this is 
by forgiveness, or remitting the obligation to 
punishment. So Eph. i. 7, In whom we have 
redemption, the forgiveness of sins, according 
to the riches of his grace. (2.) In reconcilia- 
tion to God. God by him reconciled all things 
to himself, v. 20. He is the Mediator of re- 
conciliation, who procures peace as well as 
pardon for sinners, who brings them into a 
state of friendship and favour at present, and 
will bring all holy creatures, angels as well 
as men, into one glorious and blessed society 
at last: things in earth, or things in heaven. 
So Eph. i. 10, He will gather together in one 
all things in Christ, both which are in heaven 
and which are on earth. . The word is ava- 
«eparawpoacsa—he will bring them all under 
one head. The Gentiles, who were alienated, 
and enemies in their minds by wicked works, 
yet now hath he reconciled, v.21. Here see 
what was their condition by nature, and in 
their Gentile state—estranged from God, and 
at enmity with God: and yet this enmity is 
slain, and, notwithstanding this distance, we 
are now reconciled. Christ has laid the founda- 
tion for our reconciliation; for he has paid 
the price of it, has purchased the proffer and 
promise of it, proclaims it as a prophet, ap- 
plies it as a king. Observe, The greatest 
enemies to God, who have stood at the 
greatest distance and bidden him defiance, 


“may be reconciled, if it be not their own fault. 


2. How the redemption is procured: it is 
through his blood (v. 14); he has made peace 
through the blood of his cross (v. 20), and it is 
in the body of his flesh through death, v. 22. 
It was the blood which made an utonement, for 
the blood is the life; and without the shedding 
of blood there is no remission, Heb. ix. 22. 
‘There was such a value in the blood of Christ 
that, on account of Christ’s shedding it, God 
was willing to deal with men upon new terms 
to bring them under a covenant of grace, 
and for his sake, and in consideration of. his 
death upon the cross, to pardon-and accept 
to favour all who comply with them. 

IV. Concerning the preaching of this re- 
demption. Here observe, 

1. To whom it was preached: To every 
ereature under heaven (v. 23), that is, it was 
ordered to be preached to every creature, 
Mark xvi. 15. It may be preached to every 
creature ; for the gospel excludes none who 
do not exclude themselves. More or less it 
has been or will be preached to every nation, 
though many have sinned away the light of 
it and perhaps some have never yet enjoyed it. 

2. By whom it was preached: Whereof I 
Paul am made a minister. Paul was a great 
apostle; but he looks upon it as the highest 
of his titles of honour to be a minister of the 
gospel of Jesus Christ. Paul takes all occa- 
sions to speak of his office; for he magnified 
his office, Rom. xi. 13. And again in v. 25, 
Whereof I am made a minister. Observe here, 


COLOSSIANS. oe 


eo eae ee 
‘Me 


(1.) Whence Paul had his m 
according to the dispensation of G 
was given to him (wv. 25), the economy or 
disposition of things in the house of 
He was pith an fogs yeh ar and 
was given to him: he did not usurp it, ; 
take it to himself; and he could not ¢ 
lenge it as a debt. He received it from € 
as a gift, and took it as a favour. 

(2.) Forwhose sakehe had his ministry: 
is for you, for your benefit : ourselves your § 
vants forJesus’ sake,2 Cor.iv.5. Weare Chris 
ministers for the good of his people, to 
the word of God (that is, fully to preach’ 
of which you will have the greater advant: 
The more we fulfil our ministry, or fill up 
the parts of it, the greater will be the ben 
of the people; they will be the more fi 
with knowledge, and furnished for servic 

<3.) What kind of preacher Paul was. T 
is particularly represented. 

[1.] He was a suffering preacher: Who 
rejoice in my su, gs for you, v.24. © 
suffered in the cause of Christ, and for’ 
good of the church. He suffered for preae 
ing the gospel to them. And, while hes 
fered in so good a cause, he could rejoice 
his sufferings, rejoice that he was cow 
worthy to suffer, and esteem it an honour 
him. And fill up that which is behind of 
afflictions of Christ in my flesh. Not that 
afflictions of Paul, or any other, were exp 
tions for sin, as the sufferings of Christ we 
There was nothing wanting in them, nothii 
which needed to be filled up. They were pi 
fectly sufficient to answer the intention 
them, the satisfaction of God’s justice, | 
order to the salvation of hispeople. Butt 
sufferings of Paul and other good ministe 
made them conformable to Christ; and thi 
followed him in his suffering state: so th 
are said to fill up what was behind of f 
sufferings of Christ, as the wax fills up t 
vacuities of the seal, when it receives the ir 
pression of it. Or it may be meant not 
Christ’s sufferings, but of his suffering f 
Christ. He filled that which was behind. 
had a certain rate and measure of sufferit 
for Christ assigned him; and,as his suffe 
were agreeable to that appointment, so he ws 
still fillmg up more and more what was be 
hind, or remained of them to his share. 

{2.] He was aclose preacher: he preach 
not only in public, but from house to house 
from person to person, Whom we preach, 
warning every man, and teaching every me 
in all wisdom, v. 28. Every man has need to 
be warned and taught, and therefore let every 
man have his share. Observe, First, When 
we warn people of what they do amiss, we 
must teach them to do better: warning and 
teaching must go together. Secondly, Met 
must be warned and taught in all wis 
We must choose the fittest seasons, and v 
the likeliest means, and accommodate 
selves to the different circumstances and ¢a- 
pacities of those we have to do with, and 


nD 


ees ues. 
ee 
i ae oi 
r . ta es 
* #iyay “ fi 


s they are able to bear. 


h the knowledge of the Christian doctrine 


; minded, Phil. iii. 15; 2 Tim. iii. 17), or 
e crowned with a glorious reward hereafter, 
en he will present to himself a glorious 
(Eph. y. 27), and bring them to the 
s of just men made perfect, Heb. xii. 23. 
e, Ministers ought to aim at the im- 
ent and salvation of every particular 
who hears them. Thirdly, He wasa 
ous preacher, and one who took pains: 

no loiterer, and did not do his work 
digently (v. 29): Whereunto I also labour, 
1g according to his working, which work. 
me mightily. He laboured and strove, 
sreat diligence and contended withmany 
ties, according to the measure of grace 
ded to him anc the extraordinary pre- 

of Christ which was with him. Ob- 
As Paul laid out himself to do much 
so he had this favour, that the power 
d wrought in him the more effectually. 
e we labour in the work of the Lord 
ater measure of help we may expect 
m in it (Eph. ili. 7): According to the 
he grace of God given unto me, by the 


The gospel which was preached. We 
an account of this: Even the mystery 
hath been hid from ages, and from gene- 
ations, but is now mude manifest to his saints, 
| 26,27. Observe, (1.) The mystery of the 
spel was long hidden: it was concealed 
fom ages and generations, the several ages 
e church under the Old-Testament dis- 
m. ‘They were ina state of minority, 
training 


fhis mystery now, in the fulness.of time, 
nade manifest to the saints, or clearly re- 
led and made apparent. The veil which 
er Moses’s face is done away in Christ, 
li. 14. The meanest saint under the 
understands more than the greatest 
under the law. He who is least in 
dom of heaven is greater than they. 


CHAP. IL — 
That | gospel, Eph. iii. 6. This mystery, thus made 


ing up for a more perfect state of | o 
s, and could not look to the end of those | 28s many as have not seen my face in 
s which were ordained, 2. Cor. ii. 13.) the flesh ; 


Paul's concern for the Colossians. 


Y 


aimed at was to present every man| known, is Christ in you (or among you) the 
Christ Jesus, zedetoc, either perfect | hope of glory. Observe, Christ is the hope 


of glory. The ground of our hope is Christ’ 


Lae us therefore, as many asare perfect, be|in the word, or the gospel revelation, de- 


claring the nature and methods of obtaining 
it. The evidence of our hope is Christ in 
the heart, or the sanctification of the soul, and 
its preparation for the heavenly glory. 

4. The duty of those who are interested in 
this redemption : If you continue in the faith, 
grounded and settled, and be not moved away 


from the hope of the gospel which you have 


heard, v. 23. We must continue in the faith 
grounded and settled, and not be moved away 
from the hope of the gospel; that is, we must 
be so well fixed in our minds as not to be 
moved from it by any temptations. We 
must be stedfast and immovable (1 Cor. xv. 
58) and hold fast the profession of our faith 
without wavering, Heb. x. 23. Observe, We 
can expect the happy end of our faith only 
when we continue in the faith, and are so far 
grounded and settled in it as not to be moved 
from it. We must not draw back unto per- 
dition, but believe unto the saving of the soul, 
Heb. x. 39. We must be faithful to death, 
through all trials, that we may receive the 
crown of life, and receive the end of our faith, 
the salvation of our souls, 1 Pet. i. 9. 


CHAP. II. 


I. The apostle expresses concern for the Colossians, ver. 1—3. H. 
He repeats it again, ver. 5. fil. He cautions them against false 
teachers ameng the Jews (ver. 4, 6, 7), and against the Gentile 
philosophy, ver. S—I2. IV. He represents the privileges of 

\ Christians, ver. 13—15. And, V. Concludes witha cantion against 
the judajzing teachers, and these who would introduce the wor- 
ship of angels, ver. 16—23, 


QR I would that ye knew what 
great. conflict I have for you, 
and for them at Laodicea, and for 


2 That their hearts might 
be comforted, being knit together in 


love, and unto all riches of the full 
assurance of understanding, to the 
acknowledgment of the mystery of 


God, and of the Father, and of 
Christ; 3 In whom are hid all the 


Re er ere Eee as, ae eee ae 


treasures of wisdom and knowledge. 


We may observe here the great concern 
which Paul had for these Colossians and the 
other churches which he had not any personal 
knowledge of. The apostle had never been 
at Colosse, and the church planted there was 
not of his planting; and yet he had as tender 
a care of it as if it had been the only people 
of his charge (v. 1): For Iwould that youknew 
what great conflict [havefor you, and for those 
ai Laodicea, and for asmany as have not seen 
my face in the flesk. Observe, 1. Paul’s care 
of the church was such as amounted to a 
conflict. He wasin asort of agony, and had 
a constant fear respecting what would become 
ofthem. Herein he was a follower of his 
Master, who was in anagony forus, and was 


mystery of Christ, which in other ages 
; not made known unto the sons of men, is 
) revealed unto his holy apostles and pro- 
ts by the Spirit, Eph. ii. 4,5. And what 
mystery? It is the riches of God’s 
ry among the Gentiles. The peculiar doc- 
e of the gospel was a mystery which was 
ore hidden, and is now made manifest 
d made known. But the great mystery 
eferred to is the breaking down of the 
fition-wall between the Jew and Gentile, 
aching the gospel to the Gentile world, 
making those partakers of the privileges 
gospel state who before lay in igno- 
seand idolatry: That the Gentiles should 
llow-heirs, and of the same body,.and par- 
‘ogether of his promise in Christ by the 


0 OS ae oe ee 


OS 
COLOSSIANS 3. eae 
love knits the hearts of € 
another; and faith and love both cont 
to our comfort. The stronger our fai: 
and the warmer our love, the greater wil 
comfort be. Having occasion to men 
Christ (v. 2), according to his usual way 
makes this remark to his honour (v. 3) 
whom are hidden all the treasures of wis 
and knowledge. He had said (ch. i. 19) 
all fulness dwells in him: here he ment 
particularly the treasures of wisdom and kn 
ledge. There is a fulness of wisdom 


Paul’s anwiety for tne Colossians. 


heard in that he feared. (2.) We may keep 
up a communion by faith, hope, and holy 
-love, even with those churches and fellow- 
christians of whom we have no personal 
knowledge, and with whom we have no con- 
versation. We can think, and pray, and be 
3 concerned for one another, at the greatest 
7 distance ; and those we never saw in the flesh 
we may hope to meet in heaven. But, 
Pa I. What was it that the apostle desired 
a for them? That their hearts may be com- 
"4 forted, being knit together in love, &c., v. 2. 


It was their spiritual welfare about which he 
He does not say that they 
may be healthy, and merry, and rich, and 
great, and prosperous ; but that their hearts 
may be comforted. Note, The prosperity of 
the soul is the best prosperity, and what we 
should be most solicitous about for ourselves 
We have here a description of 


was solicitous. 


and others. 
soul-prosperity. 


1. When our knowledge grows to an under- 


standing of the mystery of God, and of the 
Father, and of Christ,—when we come to have 
a more clear, distinct, methodical knowledge 


of the truth as it is in Jesus, then the soul 
prospers: To understand the mystery, either 


what was before concealed, but is now made 


known concerning the Father and Christ, or 


the mystery before mentioned, of calling the 


Gentilesinto the Christian church,as the Father 


and Christ have revealed it in the gospel ; and 
not barely to speak of it by rote, or as we have 
been taught it by our catechisms, but to be led 
into it, and enter into the meaning and design 
of it. This is what we should labour after, 
and then the soul prospers. 

2. When our faith grows toa full assurance 
and bold acknowledgment of this mystery. 
.) To a full assurance, or a well-settled 
judgment, upon their proper evidence, of the 
great truths of the gospel, without doubting, 
or calling them in question, but embracing 
them with the highest satisfaction, as faithful 
sayings and worthy of all acceptation. (2.) 
When it comes to a free acknowledgment, 
and we not only believe with the heart, but 
are ready, when called to it, to make confes- 
sion with our mouth, and are not ashamed 
of our Master and our holy religion, under 
the frowns and violence of their enemies. 
This is called the riches of the full assurance 
of understanding. Great knowledge and 
strong faith make a soul rich. This is veing 
rich towards God, and rich in faith, and having 
the true riches, Luke xii. 21; xvi.11; Jam.ii.5. 

3. It consists in the abundance of comfort 
in our souls: That their hearts might be com- 
forted. The soul prospers when it is filled 
with joy and peace (Rom. xv. 13), and has a 
satisfaction within which all the troubles 
' without cannot disturb, and is able to joy in 
the Lord when all other comforts fail, Hab. 
ili. 17, 18. 

4. The more intimate communion we have 
with our fellow-christians the more the soul 
prospers: Being knit together in love. Holy 


him, as he has perfectly revealed the 
of God to mankind. Observe, The treast 
of wisdom are hidden not from us, b 
us, in Christ. Those who would be wi 
knowing must make application to 
We must spend upon the stock which is 
up for us in him, and draw from the ; 
which are hidden in him. He is the wist 
of God, and is of God made unto us wis: 
&c., 1 Cor. i. 24, 30. 
II. His concern for them is repeated (@. 
Though I am absent in the flesh, yet am I: 
you in the spirit, joying, and beholding ; 
order, and the stedfastness of your fait) 
Christ. Observe, 1. We may be presen 
spirit with those churches and Christi 
from whom we are absent in body; for 
communion of saints 1s a spiritual 
Paul had heard concerning the Colossi 
that on were orderly and regular; | 
though he had never seen them, nor | 
present with them, he tells them he co 
easily think himself among them, and |] 
with pleasure upon their good behavi 
2. The order and stedfastness of Christi 
are matter of joy to ministers ; they joy w 
they behold their order, their regular b 
viour and stedfast adherence to the Chrit 
doctrine. 3. The more stedfast our faitl 
Christ is, the better order there will be 
our whole conversation ; for we live and w: 
by faith, 2 Cor. v. 7; Heb. x. 38. 
4 And this I say, lest any m 
should beguile you with entici 
words. 5 For though I be absent 
in the flesh, yet am I with you 
the spirit, joying and beholding your 
order, and the stedfastness of youl 
faith in Christ. 6*As ye have there} 
fore received Christ Jesus the Lord, 
so walk ye in him: 7 Rooted and 
built up in him, and stablished im 
the faith, as ye have been taught 
abounding therein with thanksgiy 
8 Beware lest any man spoil 
through philosophy and vain de 
after the tradition of men, after 
rudiments of the world, and not a 
Christ. 92 For in him dwelleth al 
the fulness of the Godhead bodik 


10 And ye are complete in him 


By 
<2» 


oS Sh es 
ch is the head of all principality 
nd power: 1] In whom also ye 
are circumcised with the circumcision 
made without hands, in putting off 
the body of the sins of the flesh by 
the circumcision of Christ: 12 Bu- 
fied with him in baptism, wherein 
so ye are risen with him through 
e faith of the operation of God, 
who hath raised him from the dead. 
_ The apostle cautions the Colossians against 
eivers (v. 4): And this I say lest any man 
ile you with enticing words ; and v. 8, 
Lest any man spoil you. He insists so much 
ipon the perfection of Christ and the gospel 
yelation, to preserve them from the en- 
z insinuations of those who would 
pt their principles. Note, 1. The way in 
hich Satan spoils souls is by beguiling them. 
deceives them, and by this means slays 
a. He is the old serpent who beguiled 
» through his subtlety, 2 Cor. xi. 3. He 
d not ruin us if he did not cheat us; and 
> could not cheat us but by our own fault 
id folly. 2. Satan’s agents, who aim to 
oil them, beguile .uem with enticing words. 
ee the danger of enticing words; how 
y are ruined by the flattery of those who 
in wait to deceive, and by the false dis- 
es and fair appearances of evil principles 
nd wicked practices. By good words, and 
tir speeches, they deceive the hearts of the 
Simple, Rom. xvi. 18. ‘‘ You ought to stand 
pon your guard against enticing words, and 
ware and afraid of those who would en- 
you to any evil; for that which they aim 
to spoil you.” If sinners entice thee, con- 
sent thou not, Prov. 1.10. Observe, 
I. A sovereign antidote against seducers 
: 6, 7): As you have therefore received Christ 
s the Lord, so walk you in him, rooted and 
up, &c. Here note, 1. All Christians 
e, in profession at least, received Jesus 
hrist the Lord, received him as Christ, the 
prophet of the church, anointed by 
to reveal his will; as Jesus the great 
h priest, and Saviour from sin and wrath, 
the expiatory sacrifice of himself; and as 
d, or sovereign and king, whom we are to 
and be subject to— Received him, con- 
to him, taken him for ours in every re- 
and every capacity, and for all the pur- 
es and uses of them. 2. The great con- 
ern of those who have received Christ is to 
ik in him—to make their practices con- 
mable to their principles and their con- 
ion agreeable to their engagements. As 
have received Christ, or consented to be 
, SO we must walk with him in our daily 
e and keep up our communion with 
3. The more closely we walk with 
t the more we are rooted and established 
the faith. A good conversation is the best 
blishment of a good faith. If we walk in 


*) . - 


* or)». 


“CHAP. 


tp ile we ey. eS 
Il. — The glory of the Christian economy 
him, we shall be rooted in him; and the 
more firmly we are rooted in him the mere 
closely we shall walk in him: Rooted and 
built up. Observe, We cannot be built up 
in Christ; unless we be first rooted in him. 
We must be united to him by a lively faith, 
and heartily consent to his covenant, and then 
we shall grow up in him in all things.——As you 
have been taught—“ according to the rule of 
the Christian doctrine, in which you have 
been instructed.” Observe, A good educa- 
tion has a good influence upon our establish- 
ment. We must be established in the faith, 
as we have Leen taught, abounding therein. 
Observe, Being established im the faith, we 
must abound therein, and improve in if more 
and more; and this with thanksgiving. The 
way to have the benefit and comfort of God’s 
grace is to be much in giving thanks for it. 
We must join thanksgiving to all our im- 
provements, and be sensible of the mercy of 
all our privileges and attainments. Observe, 
II. The fair warning given us of ourdanger 
Beware lest any man spoil you through philo- 
sophy and vain deceit, after the tradition of 
men, after the rudiments of the world, and 
not after Christ, v. 8. There is a philosophy 
which is a noble exercise of our reasonable 
faculties, and highly serviceable to religion, 
such a study of the works of God as leads us 
to the knowledge of God and confirms our 
faith inhim. But there isa philosophy which 
is vain and deceitful, which is prejudicial to 
religion, and sets up the wisdom of man in 
competition with the wisdom of God, and while 
it pleases men’s fancies ruins their faith; as 
nice and curious speculations about things 
above us, or of no use and concern to us; or 
a care of words and terms of art, which have 
only an empty and often a cheating appear- 
ance of knowledge. After the tradition of 
men, after the rudiments of the world: this 
plainly reflects upon the Jewish pedagogy or 
economy, as well as the Pagan learning. The 
Jews governed themselves by the traditions 
of their elders and the rudiments or elements 
of the world, the rites and observances which 
were only preparatory and introductory te 
the gospel state; the Gentiles mixed their 
maxims of philosophy with their Christian 
principles; and both alienated their minds 
from Christ. Those who pin their faith on 
other men’s sleeves, and walk im the way of 
the world, have turned away from following 
after Christ. The deceivers were especially 
the Jewish teachers, who endeavoured to 
keep up the law of Moses in conjunction with 
the gospel of Christ, but really in compe- 
tition with it and contradiction to it. Now 
here the apostle shews 
1. That we have in Christ the substance 
of all the shadows of the ceremonial law ; for 
example, (1.) Had they then the Shechinah. 
or special presence of God, called the glory, 
from the visible token of it ? So have we now 
in Jesus Christ (v. 9): For in him dwelleth 
all the fulness of the Godhead bodily. Under 


ath de 4 OS) eS cee 


The glory of the Christian economy. COLOSSIANS. 


the law, the presence of God dwelt between 
the cherubim, in a cloud which covered the 
mercy-seat; but now it dwells in the person 
of our Redeemer, who partakes of our nature, 
and is bone of our bone and flesh of our 
flesh, and has more clearly declared the 
Father to us. It dwells in him bodily ; not 
as the body is opposed to the spirit, but as 
the body is opposed to the shadow. The 
fulness of the Godhead dwells in Christ 
really, and not figuratively ; for he is both 
God and man. (2.) Had they.circumcision, 
which was the seal of the covenant? In 
Christ we are cineumeised with the circum- 
cision made without hands (v. 11), by the work 
of regeneration in us, winked is the spiritual 
or Christian cireumeision. He is a Jew who 
is one inwardly, and cireumcisionis that of the 
heart, Rom. ii. 29. This is‘owing to Christ, 

and belongs to the Christian dispensation. 
It is made without hands ; not by the power 
of any creature, but by the power of, the 
blessed Spirit. of God. We are born of the 
Spirit, John iii. 5. And it is the washing of 
regeneration, and renewing of the Holy Spirit, 
Tit. i1..5. . It consists in putting off the body 
of the sins:of the flesh, in renouncing sin and 
reforming our lives, not in mere external 
rites. Itis not the putting away of the filth 
of the flesh, but the answer of a good conscience 
towards God, 1 Pet. ii. 21. And it is not 
enough to put away someone particular sin, 
but we must put off the whole body of sin. 

‘The old man must be crucified, and, the body of 
sin destroyed, Rom. vi. 6. Christ was circum- 
cised, and, by virtue of our union to him, we 


par take of that effectual grace which puts off | flesh, hath he quickenedtogetherwith him,v. ¥, 


the beady of the sinsiof the flesh. Again, The 
Jews thought themselves complete in the 
ceremonial law ; but we:are complete in Christ, 

v. 10. That was imperfect and defective ; if 
the first covenant had heen fauliless, there 
would no place have been sought for the second 
(Heb. viii. 7), and the law was but a shadow of 
good things, and could never, by those sacri- 
fices, make the comers thereunto perfect, Heb. 

x. 1. But all the defects of it are made up 
in the gospel of Christ, by the complete 
sacrifice for sin and revelation of the will of 
God. Which is the head of all principality 
and power. As the Old-Testament priest- 
hood had its perfection in Christ, so likewise 
had the kingdom of David, which was the 
eminent principality and power under the 
Old Testament, and which the Jews valued 
themselves:so much upon. And he is the 
Lord and head of all the powers in heaven 
and earth, of angels and'men. Angels, and 
authorities, and powers are subject to him, 
1) Pet. ni. 22: 

2. We have communion with Christ in his 
whole undertaking (v. 12): Bunied with him 
in baptism, wherein also you have risen with 
him. We are both buried and rise with him, 
and both are signified by our baptism; not 
that there is any thing in the sign or ceremony 
of baptism which represents this burying and 


rising, any more than the 
is represented by any visi 

the Lord’s supper: and he is s 
cireumcision made without ate 
is through the faith of the st nos of 
But the thing signified by our baptis 
that we are buried with Christ, as baptist 
the seal of the covenant and an ciligeinea 
our dying to sin; and that we are raised w 
Christ, as it is a seal and obligation to a 
living to righteousness, or newness of |i 
God in baptism engages to be to us a God 
and we become engaged to be his peopl 
and by his grace to die to sin and to live t 
righteousness, or pant the old man and'px 
on the new. 


13 And you, bemg dead in yor 
sins and the uncircumcision of 
flesh, hath he quickened ell : 
with him, having forgiven you ¢ 
trespasses; 14 Blotting out t 
handwriting of ordinances that wa 
against us, which was Con aRR, on 
and took it out of the way, nailing i 
to his cross; 15 And having spoile 
principalities and powers, he ma 
a show of them openly, triamphin 
over them in it. . 


The apostle here represents the privileg: 
we Christians have above the Jews, vy 
are very great 

I. Christ’s death i is our life : And you, be 
dead in your sins and the uncircumcisionof 


A state of sin is a state of spiritual d 
Those who are in sin are deadin: sin. As tt 
death of the body consists in its .s i 
from the soul, so the death of the vin i 
in its separation from God and ‘the divin 
favour. As thedeath of the bodyisthe corru 
tion and putrefaction of it, so sin is the cozru 
tion or depravation ofthe soul. Asaman ] 
is dead is unable to help himself by 
power of his own, so an habitual sinner 
morally impotent: though he has a nat 
power, or the power of a reasonable creatui 
he has not a spiritual power, till he ae: t 
divine life or a renewed nature. It is pri 
cipally to be understood of the Gentile worl 
who lay in wickedness. They were dead 
the uncircumeision of their flesh, being 4 

to the covenant of promise, and without Ge 
in the world, Eph. ii. 11, 12. By reason’ 
their uncircumcision they were dead in th 
sins. It may be understood of the spirit 
uncircumcision or corruption of nature ; 
so it shows that we are dead in law, am 
dead in state. Dead in law, as a condemn 
malefactor is called a dead man because hi 
under a sentence of death; so sinners 
guilt of sin are under the sentence of the la 
and condemned already, John iii. 18. A 
dead in state, by reason of the wncireumets 
of our flesh. An unsanctified heart is ea 


Now through Christ we, who were dead in 

s, are quickened ; that is, effectual pro- 
sion is made for taking away the guilt of 
sin, and breaking the power and dominion of 


4 - Quickened together with him—by virtue 


, 


of our union to him, and in conformity to 
him. Christ’s death was the death of our 
‘sins; Christ’s resurrection is the quickening 
of our souls. ; 
IL. Through him we have the remission of 
: Having forgiven you all trespasses. This 
a quickening. The pardon of the crime 
‘is the life of the criminal: and this is owing 
o the resurrection of Christ, as well as his 
leath ; for, as he died for our sins, so he 
vose again for our justification, Rom. iv. 25. 
Ill. Whatever was in force against us is 
en out of the way’ He has obtained for 
legal discharge from the hand-writing of 
inances, which was against us (v. 14), 
which may be understood, 1. Of that obli- 
on to punishment in which consists the 
milt of sin. The curse of the-law is the 
d-writing against us, likethe hand-writing 
Belshazzar’s wall. Cursed is every one 
o continues not in every thing. This was a 
and-writing which was against us, and con- 
rary to us; for it threatened our eternal 
1 This was removed when he redeemed 
rom the curse of the law, being made a 
se for us, Gal. iii. 13. He cancelled the 
gation for all who repent and believe. 
pon me be the curse, my father.” He 
ated and disannulled the judgment which 
against us. When he was nailed to the 
¢ross, the curse was as it were nailed to the 
ss. And our indwelling corruption is 
fucified with Christ, and by virtue of his 
ss. When we remember the dying of the 
Jesus, and see him nailed to the cross, 
should see the hand-writing against us 
en out of the way. Or rather, 2. It must 
understood of the ceremonial law, the 
writiny of ordinances, the ceremonial. 
titutions or the law of commandments con- 
mined in ordinances (Eph. ii. 15), which was 
yoke to the Jews and a partition-wall to the 
atiles. The Lord Jesus took it out of the 
|, nailed it to kis cross; that is, disan- 
ed the obligation of it, that all might see 
be satisfied that it was no more binding. 
en the substance came, the shadows fled 
y. It is abolished (2 Cor. iii. 13), and 
hich decayeth and waxeth old is ready to 
h away, Heb. viii. 13. The expressions 
in allusion to the ancient methods of can- 
elling a bond, either by crossing the writing 
striking it through with a nail. 
. He has obtained a glorious victory for 
er the powers of darkness: And, having 
iled principalities and powers, he made a 
w of them openly, triumphing over them. in 
15. As the curse of the law was agaist 
o the power of Satan was against us. 
eated with God as the Judge, and re- 
ed us out of the hands of his justice by 


as } \ 


ae ey CHAP. Il. 


Crutions and exhortations. 


‘uncircumcised heart : this is our state.|a price ; but out of the hands of Satan the 


executioner he redeemed us by power and 
with a high hand. He led captivity captive. 
The devil and all the powers of hell were con- 
quered and disarmed by the dying Redeemer. 
The first promise pointed at this ; the bruising 
of the heel of Christ in his sufferings was the © 
breaking of the serpent’s head, Gen. iii. 15. 
The expressions are lofty and magnificent: 
let us turn aside and see this great sight. 
The Redeemer conquered by dying. See his 
crown of thorns turned imto a crown of 
laurels. He spoiled them, broke the devil’s 
power, and conquered and disabled him, and 
made a show of them openly—exposed them 
to public shame, and made a show of them 
to angels and men. Never had the devil’s 
kingdom such a mortal blow given to it as 
was given by the Lord Jesus. He tied them 
to his chariot-wheels, and rode forth con- 
quering and to conquer—alluding to the 
custom of a general’s triumph, who returned 
victorious.—Triumphing over them init ; that 
is, either in his cross and by his death ; or, as 
some read it, in himself, by his own power; 
for he trod the wine-press alone, and of the 
people there was none with him. 


16 Let no man therefore judge you 
in meat, or in drink, or in respect of 
an holyday, or of the new moon, or 
of the sabbath days: 17 Which are 
a shadow of things to come; but the 
body zs of Christ. 18 Let no man 
beguile you of your reward in a 
voluntary humility and worshipping 
of angels, intruding into those things 
which he hath not seen, vainly puffed 
up by his fleshly mind, 19 And not 
holding the Head, from which all the 
body by jomts and bands having 
nourishment ministered, and knit 
togetuer, increaseth with the increase 
of God. 20 Wherefore if ye be dead 
with Christ from the rudiments of 
the world, why, as though livmg in 
the world, are ye subject to ordi- 
nances, 21 (Touch not; taste not; 
handle not; 22 Which all are to 
perish with the using ;) after the com- 
mandments and doctrines of men? 23 
Which things have indeed a show of 
wisdom in will worship, and humility, 
and neglecting of the body ; not in any 
honour to the satisfying of the flesh. 

The apostle concludes the chapter with ex- 
hortations to proper duty, which he infers 
from the foregoing discourse. 

I. Here is a caution to take heed of judaiz- 


ing teachers, or those who would impose 
uvon Christians the yoke of the ceremonial 


Ph AN een ET. GRU Rp re a 


Oa ee ee yg 


Cautions and exhortations. 


law: Let no man therefore judge you in meat 
nor in drink, &c,, v. 16. Much of the cere- 
monies of the law of Moses consisted in the 
distinction of meats and days. It appears by 
Rom. xiv. that there were those who were for 
keeping up those distinctions: but here the 
apostle shows that since Christ has come, 
and has cancelled the ceremonial law, we 
ought not to keep it up. ‘‘ Let no man im- 
pose those things upon you, for God has not 
imposed them: if God has made you free, 
be not you again entangled in that yoke of 
bondage.”’ And this the rather because these 
things were shadows of things to come (v 17), 
intimating that they had nc intrinsic worth in 
them and that they are now done away. But 
the body is of Christ : the body, of which they 
were shadows, has come; and to continue 
the ceremonial observances, which were only 
types and shadows of Christ and the gospel, 
carries an intimation that Christ has not yet 
come and the gospel state has not yet com- 
menced. Observe the advantages we have 
under the gospel, above what they had under 
the law: they had the shadows, we have the 
substance. 

Il. He cautions them to take heed of those 
who would introduce the worship of angels 
as mediators between God and them, as the 
Gentile philosophers did: Let no man beguile 
you of your reward, in a voluntary humility 
and worshipping of angels, v.18. It looked 
like a piece of modesty to make use of the 
mediation of angels, as conscious to ourselves 
of our unworthiness to speak immediately to 
God; but, though it has ashow of humility, 
it is a voluntary, not a commanded humility ; 
and therefore it is not acceptable, yea, it is 
not warrantable: it is taking that honour 
which is due to Christ only and giving it to 
acreature. Besides, the notions upon which 
this practice was grounded were merely the 
inventions of men and not by divine reve- 
lation,—the proud conceits of human reason, 
which make aman presume to dive into 


things, and determine them, without suf-: 


ficient knowledge and warrant : Intruding into 
those things which he hath not seen, vainly 
puffed up by his fleshly mind—pretending to 
describe the order of angels, and their re- 
spective ministries, which God has hidden 
from us ; and therefore, though there was a 
show of humility in the practice, there was a 
real pride in the principle. “They advanced 
those notions to gratify their own carnal 
fancy, and were fond of being thought wiser 
than other people. Pride is at the bottom of a 
great many errors and corruptions, and even 
of many evil practices, which have a great 
show and appearance of humility. Those 
who do so do not hold the head, v. 19. They 
do in effect disclaim Christ, who is the only 
Mediator between God and man, it is the 
highest disparagement to Christ, whotis the 
head of the church, for any of the members 
of it to make use of any intercessors with 
God but him. When men let go their hold 


GOLOSSLANS. ae 


ore 
Pits ik ~ 
le 


eh 
of Christ, they catch at 
them and will stand them in no 
which all the body, by joints and banc 
nourishment ministered, and knit tog 
creaseth with the increase of God. © 
1. Jesus Christ is not only a head of go 
ment over the church, ‘but a head of 
influence to it. They are knit to him 
joints and bands, as the several members 
the body are united to the head, and recej 
life and nourishment from him. 2. The bo 
of Christ is 3 growing body: it increase 
with the increase of God. ‘The new man 
increasing, and the nature of grace is” 
grow, where there is not an accidental 
drance.—With the increase of God, with 
increase of grace which is from God as _ 
author ; or, ina usual Hebraism, with a lar 
and abundant increase.—That you may 
filled with all the fulness of God, Eph. iii. 
See a parallel expression, Which is the he 
even Christ, from whom the whole body, 
joined together, maketh increase of the bi 
Eph. iv. 15, 16. 7 
III. He takes occasion hence to warn 
again: “Wherefore, if you be dead u 
Christ from the rudiments of the world, | 
as though living in the world, are you su 
to ordinances? v. 20. If as Christians 
are dead to the observances of the ceremo 
law, why are you subject to them? § 
observances as, Touch not, taste not, hai 
not,” v. 21,22. Under the law there w 
ceremonial pollution contracted by toucl 
a dead body, or any thing offered to an ii 
or by tasting any forbiden meats, &c., w 
all are to perish with the using, having n¢ 
trinsic worth in themselves to support th 
and those who used them saw them peris! 
and passing away; or, which tend to cor 
the Christian faith, having no other authe 
than the traditions and injunctions of 
—Which things have indeed a show of wi. 
in will-worship and humility. 'They thou 
themselves wiser than their neighbours 
observing the law of Moses together wit 
gospel of Christ, that they might be su 
the one, at least, to be in the right; 
alas! it was but a show of wisdom, a 
invention and pretence. So they see 
neglect the body, by abstaining from | 
and such meats, and mortifying their bi 
pleasures and appetites ; but there is 
of true devotion in these things, for th 
teaches us to worship God in spirit and t 
and not by ritual observances, and thre 
the mediation of Christ alone and not 0} 
angels. Observe, 1. Christians are free 
Christ from the ritual observances of Moses 
law, and delivered from that yoke of bondag 
which God himself had laid upon them? 
Subjection to ordinances, or human appe 
ments in the worship of God, is 
blamable, and contrary to the freedon 
liberty of the gospel. ‘The apostle reqt 
Christians to stand fast in the libert 
which Christ hath made them free, and 


ee; 
7 | 
a 


ROUTE MO 


BR te ae Oey CHAP. IIE. The spiritual iife, ~ 
again with the yoke of bondage, | earth. Observe, ‘Yo seek heavenly things ia ~ 
- And the imposition of them is| to set our affections upon them, to love them | 
ding the authority of Christ, the head of |.«d let our desires be towards them, Upon 
church, and introducing another law of | the wings of affection the heart soars upwards. 


Shrist has abolished the old one, Eph. ii. 15. 
. Such things have only a show of wisdom, 
t are really folly. It is true wisdom to 
etuse to the appointments of the gospel, 
entire subjection to Christ, the only 
the church. 
ts CHAP. III. 


 apestle exhorts us to set owr hearts upon heaven and take 
off from this world, yer. 1—4. JI, He exhorts to the mor 
tion of sin, in the various instances of it, ver. 5—1ll. III. 
earnestly presses to mutual love and compassion, ver, 12—17, 

conclades with exhortations to relative duties, of wives and 
husbands, parents and children, masters and servants, ver. 1S—25, 


' ye then be risen with Christ, 
seek those things which are above, 
ere Christ sitteth on the right hand 
“God. 2 Set your affection on 
ings above, not on things:on the 
. 3 For ye are dead, and your 
hid with Christ in God. 4 
1 Christ, who is our life, shall 


, then shall ye also appear with 
m in glory. 

fhe apostle, having described our privi- 
ss by Christ in the former part of the 
le, and our discharge from the yoke of 
remonial law, comes here to press upon 
duty as inferred thence. Though we 
nade free from the obligation of the cere- 
nial law, it does not therefore follow that 
lay live as we list. We must walk the 
losely with God in all the instances of 
lical obedience. He begins with ex- 
; them to set their hearts on heaven, 
d take them off from this world: Jf you 
have risen with Christ. It is our privi- 
that we have risen with Christ; that is, 
enefit by the resurrection of Christ, 
irtue of our union and communion 
are justified and sanctified, and 
be glorified. Hence he infers that we 
seek those things which are above. We 
mind the concerns of another world 
re than the concerns of this. We must 
> heaven our scope and aim, seek the 


and is carried forth towards spiritual and di- 
vine objects. We must acquaint ourselves 
with them, esteem them above all other 
things, and lay out ourselves in preparation 
for the enjoyment of them. David gave this 
proof of his loving the house of God, that he 
diligently sought after it, and prepared for it, 
Ps. xxvii. 4. This is to be spiritually minded 
(Rom. viii. 6), and to seek and desire a better 
country, that is, a heavenly, Heb. xi. 14, 16. 
Things on earth are here set in opposition to 
things above. We must not dote upon them, 
nor expect too much from them, that we may 
set our affections on heaven ; for heaven and 
earth are contrary one to the other, and a - 
supreme regard to both is inconsistent; and ~ 
the prevalence of our affection to one will 
proportionably weaken and abate our aftec- 
tion to the other. 

II. He assigns three reasons for this, v. 3, 4. 

1. That we are dead; that is, to present 
things, and as our portion. We are so in 


profession and obligation ; for we are buried 


with Christ, and planted into the likeness of 

his death. Every Christian is crucified unto 

the world, and the world is crucified unto him, 

Gal. vi. 14. And if we are dead to the earth; 

and have renounced it as our happiness, it is 

absurd for us to set our affections upon it, and 
seek it. We should be like a dead thing to 

it, unmoved and unaffected towards it. 

2. Our true life lies in the other world : 
You are dead, and your life is hid with Christ 
an God, v. 3. The new man has its liveli- 
hood thence. It is born and nourished from 
above; and the perfection of its life is re- 
served for that state. It is hid with Christ : 
not hid from us only, in point of secrecy, but: 
hid for us, denoting security. ‘The life of a-- 
Christian is hid with Christ. Because I live 
you shall live also, John xiv.19. Christ is at 
present a hidden Christ, or one whom we have © 
not seen ; but this is our comfort, that our’ ” 
hfe is hid with him, and laid up safely with : 
him. As we have reason to love him whom 
we have nut seen (1 Pet. i. 8), so we may take © 


the comfort of a happiness out of sight, and * 
reserved in heaven for us. 

3. Because at the second coming of Christ : 
we hope for the perfection of our happiness. - 
If we live a life of Christian purity and de-- 
votion now, when Christ, who is our life, . 
shall appear, we shall also appear with him in: 
glory, v. 4. Observe, (1.) Christ is a be- 
liever’s life. J live, yet not I, but Christ lives: 
in me, Gal. ii. 20. He is the principle and: 
end of the Christian’s life. He lives in us: 
by his Spirit, and we live to him in all we do.. 


ur of God above, keep up our’ commu- 
the upper world by faith, and hope, 
oly love, and make it our constant care 
isiness to secure our title toand quali- 

for the-heavenly bliss. And the 
m is hecause Christ sits at the right hand 

. He who is our best friend and our 
s advanced to the highest dignity and 
in heaven, and has gone before to 
to us the heavenly happiness ; and 
we we should séek and secure what he 
rchased at.so. vast an expense, and is 


ommandments contained in ordinances, when 


somuch care about. Wemustlivesuch 
s Christ lived here on earth and lives 
aven;' aécording to our capacities. 
xplains this duty (v. 2): Set your 


m things above, not on things on the: holy angels, and in his own 


To me to live is Christ, Phil. i. 21. (2.) Christ 
will appear again. He is now hid; and. the 
heavens must contain him ; but he will appear 
in all the pomp of the upper world, with his 
glory and his 
25—VI. 


Necessity of mortifying sin. 


It will be his glory to have his redeemed with 
him ; he will come to be glorified in his saints 
(2 Thess. i 10); and it will be their glory to 
come with him, and be with him for ever. 
At the second coming of Christ there will be 
a general meeting of all the saints ; and those 
whose I:fe is now Aid with Christ shall then 
appear with Christ in that glory which he 
himself enjoys, John xvii. 24. Do we look 
for such a happiness, and should we not 
set our affections upon that world, and 
live above this? What is there here tomake 
us fond of it? What is there not there to 
draw our hearts to it? Our head is there, 
our home is there, our treasure is there, and 
we hope to be there for ever. 

5 Mortify therefore your members 
which are upon the earth; fornica- 
tion, uncleanness, inordinate affec- 
tion, evil coneupiscence, and covet- 
ousness, which is idolatry: 6 For 
which things sake the wrath of God 
cometh on the children of disobe- 
dience: 7 In the which ye also walked 
some time, when ye lived in them. 

The apostle exhorts the Colossians to the 
mortification of sin, the great hindrance to 
seeking the things which are above Since 
it is our duty to set our affections upon hea- 
venly things, it is our duty to mortify our mem- 
bers which are upon the earth, and which natu- 
rally incline us to the things of the world: 
“ Mortify them, that is, subdue the vicious 
habits of mind which prevailed in your Gentile 
state. Kill them, suppress them, as you do 
weeds or vermin which spread and destroy all 
about them, or as you killan enemy who fights 
against you and wounds you.”’—Your mem- 
bers which are upon the earth; either the 
members of the body, which are the earthly 
part of us, and were curiously wrought in the 
lower parts of the earth (Ps. cxxxix. 15), or 
the corrupt affections of the mind, which 
lead us to earthly things, the members of the 
body of death, Rom. vii.24. He specifies, 

I. The lusts of the flesh, for which they 
were before so very remarkable : Fornication, 
uncleanness, inordinate affection, evil concu- 
piscence—the various workings of the carnal 
appetites and fleshly impurities, which they 
indulged in their former course of life, and 
which were so contrary to the Christian state 
and the heavenly hope. 

Il. The love of the world: And covetous- 
ness, which is idolatry ; that is, an inordinate 
love of present good and outward enjoyments, 
which proceeds from too highia value in. the 
mind, puts upon too eager a pursuit, hinders 
the proper use and enjoyment of them, and 
creates anxious fear and immoderate sorrow 
for the loss of them. Observe, Covetousness 
is spiritval idolatry : it is the giving of that 
love and regard to worldly wealth which are 


COLOSSIANS. 


Father’s glory, Mark viii. 38; Luke ix, 26.! due to God only, and carn, 
(3.) We shall then appear with him in glory. } of roaligwity in it, and is more h 


od, than is comme 
And it is very observable that among 
instances of sim which good menare rece 
in the scripture to have fallen into | 
is scarcely any but some or other, in or 
other part of their life, have fallen. ‘ntayt 
is no instance in all the scripture of anys 
man charged with. covetousness. He 
ceeds to show how necessary it is ‘to me 
sins, v. 6,7. 1. Because, if we do not 
them, they will killus: For which thi a 
the wrath of God cometh on the chi 
disobedience, v. 6. See what we are a 
nature more or less: we are children 
obedience: not only disobedient chil 
but under the power of sin and natu 
prone to disobey. The wicked are estr 
Jrom the womb ; they go astray as s @ 
they are born, speaking ies, Ps. lviii. 3. J 
being children of disobedience, we are ¢ 
of wrath, Eph. ii. 3.. Thewrath of God y 
upon all the childrenof disobedience.. 4 
who do not obey the precepts of the 
the penalties of it. The sins he mei 
were their sins in their heathen and i 
trous state, and they were then panier ; 
children of disobedience; and yet th 
brought judgments upon them, and’e 
them to the wrath of God. 2. ‘We al 
mortify these sins because they have li 
us: In which you also walked some 
you lived in them, v. 7. Observe, 
sideration that we have pred lived 
is a good argument why we s hould n 
sake it. We have walkedin by-paths, 
fore let us walk inthemnomore. Jf 
done iniquity, I will do no more, Job xxx 
The time past of our lives may suffi 
have wrought the will of the Gentiles,” 
we walked in lasciviousness, 1 Pet. I. 
When you lived among those who di 
things (so some understand it), then 
walked in those evil practices. It isa 
thing to live among those who do t 
of darkness and not have fellowship 
them, as it is to walk in the mire 
tract. no soil. Let us beepions of tl 
of evil-doers. 4 
§ But now yealso put off all th 
anger, wrath, malice, blasphemy, 
communication out of your me 
Lie not one to another, seei 
ye have put off the old man witl 
deeds; 10 And have put on 
new man, which is renewed in ki 
ledge after the image of bud] 
created him : 11 Where there 
neither Greek nor Jew, 
nor uncircumcision, Barbarian, S€ 
thian, bond nor free: eo Christ 
all, and in all. 
As we are to mortify inordinate 4 


voking to 


to mortify_ 
But now you also pvt off ail these, 
, wrath, malice; for these are contrary 
design of the gospel, as well as grosser 
urities ; and, though they are more spi- 
wickedness, have not less malignity in 
m. ‘The gospel religion introduces a change 
e higher as well as the lower powers of 
ul, and supports the dominion of right 
and conscience over appetite and pas- 
Anger and wrath are bad, but malice 
orse, because it is more rooted and deli- 
€; it is anger heightened and settled. 
nd, as the corrupt principles in the heart 
t be eut off, so the product of them in 
tongue; as blasphemy, which seems there 
mean, not so much speaking ill of God as 
ing ill of men, ‘giving ill language to 
or raising ill reports of them, and in- 
their good name by any evil arts,— 
communication, that is, all lewd and 
n discourse, which comes from a pol- 
mind in the speaker and propagates the 
efilements in the hearers,—and lying: 
not one to another (v. 9), for it is contrary 
to the law of truth and the law of love, 
both unjust and unkind, and naturally 
to destroy all faith and friendship 
ng mankind. Lying makes us like the 
“(who is the father of lies), and is a 
e part of the devil’s image upon our 
and therefore we are cautioned against 
sin by this general reason: Seeing you 
put off the old man with his deeds, and 
ut on the new man, v.10. The consi- 
ion that we have by profession put away 
and espoused the cause and interest of 
that we have renounced all sin and 
engaged to Christ, should fortify us 
¢ this sin of lying. Those who have 
off the old man have put it off with its 
and those who have put on the new 
ust put on’ all its deeds—not only 
e good principles but act them in a 
onversation. ‘The new man is said to 
ewed in knowledge, because an ignorant 
annot be a good soul. Without know- 
he heart.cannot be good, Prov. xix. 2. 
ace of God works upon the will and 
ms by renewing the understanding. 
is the first thing in the new creation, 
it was in the first: after the image of him 
created him. It was the honour of man 
cence that he was made after the image 
; but that image was defaced and lost 
, and is renewed by sanctifying grace: 
{ a renewed soul is something like what 
m was in the day he was created. In 
privilege and duty of sanctification there 
her Greek nor Jew, circumcision nor un- 
meision, Barbarian, Seythian, bond nor 
11. There is now no difference arising 
a different ‘country or different condition 
circumstance of life: it is as much the 
of the one as of the other to be holy, 
»much the privilege of the one as of 
to reeeive from God the grace to be 
a 


a 


CHAP. 
inordinate passions | so. 


# 


Pe elas f ‘ 4 
Love recommenued. 


Christ came to take down all partition- 
wails, that all might stand on the same level 
before: God, both in duty and privilege. And 
for this reason, because Christ is all in alt. 
Christ is a Christian’s all, his only Lord and 
Saviour, and all his hope and happiness. 
And to those who are sanctified, one as well 
as another and whatever they are in other re- 
spects, he is all in all, the Alpha and Omega, 
the beginning and the end: he is all in alk 

things to them. ‘ 


12 Put on therefore, as the elect 
of God, holy and beloved, bowels 
of mercies, kindness, humbleness of 
mind, meekness, longsuffering; 13 
Forbearing one another, and forgiv- 
ing one another, if any man have a 
quarrel against any: even as Christ 
forgave you, so also do ye. 14 And 
above all these things put on charity, 
which is the bond of perfectness. 15 
And let the peace of God rule in your 
hearts, to the which also ye are called 
in one body; and be ye thankful. 16 
Let the word of Christ dwell in you 
richly in all wisdom; teaching and 
admonishing one another in psalms 
and hymns and spiritual songs, sing- 
ing with grace in your hearts to the 


Lord. 17 And whatsoever ye do in 


word or deed, do all in the name of 
the Lord Jesus, giving thanks to 
God and the Father by him. 


The apostle proceeds to exhort to mutual 
love and compassion: Put on therefore bowels 
of mercy, v. 12. We must not only put off 
anger and wrath (as v. 8), but we must put 
on compassion and kindness ; not only cease 
to do evil, but learn to do well; not only not 
do hurt to any, but do what good we 
can to all. 

I. The argument here used to enforce the 
exhortation is very affecting: Put on, as the 
elect of God, holy and beloved. Observe, 1. 
Those who are holy are the elect of God; 
and those who are the elect of God, and holy, 
are beloved—beloved of God, and ought to 
be so of all men. 2. Those who are the elect 
of God, holy and beloved, ought to conduct 
themselves in every thing as becomes them, 
and so as not to lose the credit of their holi- 
ness, nor the comfort of their bemg chosen 
and beloved. It becomes those who are holy 
towards God to be lowly and loving towards 
allmen. Observe, What we must put on in 
particular. (1.) Compassion towards the 
miserable: Bowels of mercy, the tenderest 
mercies. Those who owe so much to mercy 
ought to be merciful to all who are proper 
objects of mercy. Be you merciful, as your 
Father is merciful, Luke vi. 36. (2.) Kind- 
ness towards our friends, and those who levs 

2D 


Love recommended. 


us. A courteous dispositior becomes the elect 
of God; for the design of the gospel is not 
only. to soften the minds of men, but to 
sweeten them, and to promote friendship 
among men as well as reconciliation with 
God. (3.) Humbleness of mind, in submission 
to those above us, and condescension to those 
below us. There must not only be a humble 
demeanour, buta humble mind. Learn of me, 
Jor I am meek and lowly in heart, Matt. xi. 29. 
(4.) Meekness towards those who have pro- 
vokedl us, or been any way injurious to us. 
We must not be transported inte any inde- 
renty by our resentment of indignities and 
neglects; but must prudently bridle our own 
ger, and patiently bear the anger of others. 
.) Long-suffering towards those who con- 
inue to provoke us. Charity suffereth long, 
as well as is kind, 1 Cor. xiii. 4. Many can 
bear a short provocation who are weary of 
bearing when it grows long. But we must 
suffer long both the injuries of men and the 
rebukes of divine Providence. If God is 
long-suffering to us, under all our provoca- 
tions of him, we should exercise long-suffer-- 
ing to others in like cases. (6.) Mutual for- 
bearance, in consideration of the infirmities 
and deficiencies under which we all labour: 
Forbearing one another. We have all of us 
something which needs to be borne with, and 
this is a good reason why we should bear 
with others in. what is disagreeable to us. 
We need the same good turn from others 
which we are bound to show them. (7.) A 
teadiness to forgive injuries: Forgiving one 
another, if any man have a quarrel against 
any. While we are in this world, where there 
is so much corruption in our hearts, and so 
much occasion of difference and contention, 
quarrels will sometimes happen, even among 
the elect of God, who are holy and beloved, 
as Paul and Barnabas had a sharp contention, 
which parted them asunder one from the other 
(Acts xv. 39), and Paul and Peter, Gal. ii. 14. 
But it is our duty to forgive one another in 
such cases; not to bear any grudge, but put 
up with the affront and pass it by. And the 
reason is: Even as Christ forgave you, so also 
do you. ‘The consideration that we are for- 
given by Christ so many offences is a good 
reason why we should forgive others. It is 
an argument of the divinity of Christ that he 
had power on earth to forgive sins ; and it is 
a branch of his example which we are obliged 
to follow, if we ourselves would be forgiven. 
Forgive us our trespasses, as we forgive those 
who trespass against us, Matt. vi. 12. 

II In order to all this, we are exhorted 
here to several things:—1. To clothe our- 
selves with love (v. 14): Above all things put 
on charity; imi ma&or 62 rovroue—over ail 
things. Let this be the upper garment, the 
robe, the livery, the mark of our dignity and 
distinction. Or, Let this be principal and 
chief, as the whole sum and abstract of the 
second table. Add to faith virtue, and to 
brotherly-kindness chariiu, 2 Pet.i.5—7. He 


ae 


COLOSSIANS. 


a i ee 


Tw ae 


i 
lays the tundaon in faith, and t 
in charity, which is the bond of perfec 
the cement and centre of all happy socie 
Christian unity consists of unanimity 2 
mutual love. 2. To submit ourselves to | 
government of the peace of God (v. 15): I 
the peace of God rule in your hearts, that 
God’s being at peace with you, and the ec 
fortable sense of his acceptance and favou 
or, a disposition to peace among yoursely 
a peaceable spirit, that keeps the peace, a 
makes peace. This is called the peace of Go 
because it is of his working in all who g 
his. The kingdom of God is righteousness « 
peace, Rom, xiv. 17. ‘ Let this peace rule: 
your heart—prevail and govern there, or a 
an umpire decide all matters of differen 
among you.”—To which you are called in o 
body. Weare calied to this peace, to pei 
with God as our privilege and peace with of 
brethren as our duty. Being united in ¢ 
body, we are called to be at peace one 
another, as the members of the natural bo 
for we are the body of Christ, and members 
particular, 1 Cor. xii. 27. ‘To preserve in 
this peaceable disposition, we must be tha 
ful. The work of thanksgiving to God 
such a sweet and pleasant work that it w 
help to make us sweet and pleasant towar 
allmen. “ Instead of envying one anoth 
upon account of any particular favours a 
excellence, be thankful for his mercies, whi 
are common to all of you.” 3. To let t 
word of Christ dwell in us richly, v. 16. 
gospel is the word of Christ, which has cor 
to us; but that is not enough, it must d 
in us, or keep house—votxeirw, not as aserva 
in a family, who is under another’s conf 
but as a master, who has a right to preser 
to and direct all under his roof. Wem 
take our instructions and directions from 
and our portion of meat and strength, of gr 
and comfort, in due season, as from | 
master of the household. It must dwell in u 
that is, be always ready and at hand to us 
every thing, and have its due influence 
use. We must be familiarly acquainted w 
it, and know it for our good, Job v. 27. 
must dwell in us richly: not enly keep hot 
in our hearts, but keep a good house. Ma 
have the word of Christ dwelling in them, b 
it dwells in them but poorly; it has” 
mighty force and influence upon them. Th 
the soul prospers when the word of God dw 
in us richly, when we have abundance of if 
us, and are full of the scriptures and of the 
grace of Christ. And this in all wisdom. The 
proper office of wisdom is to apply what 
know to ourselves, for our own. directi 
The word of Christ must dwell in us, not it 
all notion and speculation, to make us doe, 
tors, but in all wisdom, to make us goot 
Christians, and enable us to conduct ou 
in every thing as becomes Wisdom’s childr 
4..To teach and admonish one another. This 
would contribute very much to our further) 
ance in all grace; for we sharpen ourselve 

a 


- 


ion. We must admonish one another in psalms 
land hymns. Observe, Singing of psalms is a 
g ; Wadpoic cai Upvore cai gdaic 
—the Psalms of David, and spiritual hymns 
and odes, collected out of the scripture, and 
suited to special occasions, instead of their 
‘ewd and profane songs in their idolatrous 
uy, Religious poesy seems countenanced 
hy these expressions and is capable of great 
dification. But, when we sing psalms, we 
eno melody unless we sing with grace in 

ou unless we are suitably affected 
th what we sing and go along in it with 

me devotion and understanding. Singing 
‘psalms is a teaching ordinance as well as a 
praising ordinance ; and we are not only to 
en and encourage ourselves, but to feach 
admonish one another, mutually excite 
ir affections, and convey instructions. 5. 
fl must be done in the name of Christ (v. 
): And whatsoever you do in word or deed, 
all in the name of the Lord Jesus, accord- 
to his command and in compliance with 
thority, by strength derived from him, 
ith an eye to his glory, and depending upon 
) merit for the acceptance of what is good 
nd the pardon of what is amiss, Giving 
ks to God and the Father 5y him. Observe, 
) We must give thanks in all things; 
tsoever we do, we must still give thanks, 
. Vv. 20, Giving thanks always for ail 
angs. (2.) The Lord Jesus must be the 
lator of our praises as well as of our 
ayers. We give thanks to God and the Father 
in the name of the Lord Jesus Christ, Eph. v. 
Those who do all things in Christ’s 


2 God, even the Father. 


_ 1S Wives, submit yourselves unto 


Lord. 19 Husbands, love your 
Children, obey your parents in all 
mgs: for this is wellpleasing unto 
Lord. 21 Fathers, provoke not 
children to anger, lest they be 
uraged. 22 Servants, obey in 
things your masters according to 
flesh; not with eyeservice, as 
menpleasers ; but in singleness of 
fearmg God: 23 And what- 
wer ye do, do z¢ heartily, as to the 
ord, and not unto men; 24 Know- 
ng that of the Lord ye shall receive 
reward of the inheritance: for ye 
ve the Lord Christ. 25 But he 
that doeth wrong shall receive for the 
wrong which he hath done: and there 


eg of persons. 


CHAP. IIL 


2 ickening others, and improve our know- | exhortations to relative duties, as before ir 
2 by communicating it for their edifica- | the epistle to the Ephesians. The epistles 


. 


Relative duties. 


which are most taken up in displaying the 
glory of divime grace, and = eee 
Lord Jesus, are the most particular and dis- 
tinct in pressing the duties of the several 
relations. We must never separate the privi- 
leges and duties of the gospel religion. 

I. He begins with the duties of wives and 
husbands (ve. 18): Wives, submit yourselves 
unto your own husbands, as it is fit in the 
Lord. Submission is the duty of wives, 
bxoraccecOe. It is the same word which is 
used to express our duty to magistrates (Rom. 
xiii. 1, Let every soul be subject to the higher 
powers), and is expressed by subjection and 
reverence, Eph. v. 24, 33. The reason is that 
Adam was first formed, then Eve: and Adam 
was not deceived, but the woman, being deceived, 
was in the transgression, 1 Tim. ii. 13, 14. 
He was first in the creation and last in the 
transgression. The head of ihe woman ts the 
man ; and the man. is not of the woman, but 
the woman of the man ; neither was the man 
created for the woman, but the woman for the 
man, 1 Cor. xi. 3, 8,9. It is agreeable to the 
order of nature and the reason of things, as 
well as the appointment and will of God. 
But then it is submission, not to a rigorous 
lord or absolute tyrant, who may do his will 
and is without restraints, but to a husband, 
and to her own husband, who stands in the 


jnearest relation, and is under strict engage- 


ments to proper duty too. And this is fit in 
the Lord, it is becoming the relation, and 
what they are bound in duty to do, as an in- 
stance of obedience to the authority and law 
of Christ. On the other hand, husbands must 


e will never want matter of thanksgiving love their wives, and not be bitier against them, 
|b. 19. They must love them with tender and 
| faithful affection, as Christ loved the church, 


ets tae 
own husbands, as it is ft m} 


and as their own bodies, and even as them- 
selves (Eph. v. 25, 28, 33), with a love pecu- 
liar to the nearest relation and the greatest 


j res, and be not bitter against them. ; comfort and blessing of life. And they must 


not be bitter against them, not use them un- 
kindly, with harsh language or severe treat- 
ment, but be kind and obliging to them in 
all things ; for the woman was made for the 
man, neither is the man without.the woman, 
and the man also is by the woman, 1 Cor. xi. 
G, 11, 12. 

II. The duties of children and parents 
Children, obey your parents in all things, for 
this is well-pleasing unto the Lord, v. 20 
They must be willing to do all their lawful 
commands, and be at their direction and 
disposal ; as those who have a natural right 
and are fitter to direct them than themselves. 
The apostle (Eph. vi. 2) requires them to 
honour as well as obey their parents; they 
must esteem them and think honourably of 
them, as the obedience of their lives must 
proceed from the esteem and opinion of their 
minds. And this is well-pleasing to God, or 
acceptable to him ; for it is the first command- 


concludes the chapter with! ment with promise (Eph. vi.-2), with an explicit 


in _ 
ee 8 


4 


ah 


Relative duties. 


promise annexed to it, namely, That it shall 
be well with them, and they shall live long on 
the earth. Dutiful children are the most 
likely to: prosper in the world and enjoy long 
life. And parents must be tender, as well as 
children obedient (v. 21): “ Fathers, provoke 
not your children to anger, lest they be dis- 
couraged. Let not your authority over them 
be exercised with rigour and severity, but with 
kindness and gentleness, lest you raise their 
passions and discourage them in their duty, 
and by holding the reins too tight make them 
fly out with the greater fierceness.” The bad 
temper’ and example of imprudent parents 
often prove a great hindrance to their children 
and a stumbling-block in their way; see Eph. 
vi. 4. And it is by the tenderness of parents, 
and dutifulness of children, that God ordi- 
narily furnishes his church with a seed to 
serve him, and propagates religion from age 
to age. 

III. Servants and masters: Servants, obey 
your masters in all things according to the 
flesh, v. 22. Servants must do the duty of 
the relation in which they stand, and obey 
their master’s commands in all things which 
are consistent with their duty to God their 
heavenly Master. Not with eye-service, as 
méen-pleasers—not only when their master’s 
eye is upon them, but when they are from 
under their master’s eye. They must be both 
just and diligent. In singleness of heart, 
fearing God—without selfish designs, or hy- 
pocrisy and disguise, as those who fear God 
and stand inaweof him. Observe, The fear 
of God ruling in the heart will make people | 
good in every relation. Servants who fear 
God will be just and faithful when they are 
from under their master’s eye, because they 
know they are under the eye of God. See 
Gen. xx. 11, Because I thought, Surely the 
fear of God is not in this place. Neh. v. 15, 
But so did not I, because of the fear of God. 
“ And whatsoever you do, do it heartily (v. 23), 
with diligence, not idly and slothfully :” or, 
“Do it cheerftilly, not discontented at the 
providence of God which put you in that re- 
lation.””—As to the Lord, and not as to men. 
It sanctifies a servant’s work when it is done 
as unto God—with an eye to his glory and 
in obedience to his command, and not merely 
as unto men, or with regard to them only. 
Observe, We are really doing our duty to 
God when we are faithful in our duty to men. 
And, for servants’ encouragement, let them 
know that a good and faithful servant is 
never the further from heaven for his being 
aservant: “Knowing that of the Lord you shall 
receive the reward of the inheritance, for you 
serve the Lord Christ, v. 24. Serving your 
masters according to the command of Christ, 
you serve Christ, and he will be your pay- 
master: you will have a glorious reward at 
last. Though you are now servants, you will 
receive the inheritance of sons. But, on the 
other hand, He who does wrong will receive 
for the wrong which he has done,” v. 25. 


‘Rr = 


COLOSSIANS. 


wT 3 - 


There is a righteous God, wh 
wrong their masters, will recke 
for it, though they conceal it fro 
master’s notice. he will be 
punish the unjust as well as reward the fai! 
ful servant: and soif masters wrong their ser 
vants.—And there isno respect of persons wi 
him. The righteous Judge of the earth willl 
impartial, and carry it with an equal hand 
wards master and servant; not swayed 
any regard to men’s outward circumstance 
and condition of life. The one and the ot 
will stand upon a level at his tribunal, 
It is probable that the apostle has a p: 
ticular respect, in all these instances of d 
to the case mentioned 1 Cor. vii. of relation 
of a different religion, as a Christian an 
heathen, a Jewish convert and an uncircur 
cised Gentile, where there was:room to de 
whether they were bound to fulfil the prope 
duties of their several relations to such pei 
sons. And, if it hold in such eases, it 
much stronger upon Christians one towz 
another, and where both are of the same r 
ligion. And how happy would the go 
religion make the world, if it every whe 
prevailed ; and how much would it infilue 
every state of things and every relation of life 
CHAP. Iv. 


|. He continues his aecount of the duty of masters, from the el 
of the former chapter, ver. 1. II. He exhorts to the duty 
prayer (ver. 2—4), and to a prudent aud decent conduct towal 
those with whom we converse, ver.5,6, Il. Hee z 
with the mention of seyeral of his friends, of whom he gives 
honourable testimony, ver. 7—18. 


ASTERS, give unto your set 

vants that which is just an 

equal; knowing that ye aiso have” 
Master in heaven. 

The apostle proceeds with the duty « 
masters to their servants, which might hai 
been joined to the foregoing chapter, and 
a part of that discourse. "Here observe, | 
Justice is required of them: Give unto 
servants that whichis just and equal (v. 1), 
only strict justice, but equity and kindn 
Be faithful to your promises to them, an 
perform your agreements; not defraudir 
them of their dues, nor keeping back by fra 
the hire of the labourers, Jam.v. 4. Requ 
no more of them than they are able to p 
form; and do not lay unreasonable burdel 
upon them, and beyond their strength. P# 
vide for them what is fit, supply proper foo 
and physic, and allow them such liberti 
may fit them the better for cheerful servi 
and make it the easier to) them, and th 
though they be employed inthe meanest 
lowest offices, and of another country 
different religion from yourselves. 2. Ago 
reason for this regard: “ Knowing that ye 
also have a Master in heaven. You who ai 
masters of others have a Master yourself, an 
are servants of another Lord. You re Ti 
lords of yourselves, and are accountable t 
one above you. Deal with yours its 2 
you expect God should deal with you, and 
those who believe they must give am 


both servants of the same Lord in 


pare 


2 


that your 
ither is there respect 


2 Vi. 9. 
2 Continue in prayer, and watch 
. the same with thanksgiving; 3 
praying also for us, that God 
‘ould open unto us a door of utter- 
nee, to speak the mystery of Christ, 
x which I am also in bonds: 4 
hat I may make it manifest, as I 
If this. be considered as connected with the 
exoing verse, then we may observe that it 
of the duty which masters owe their 
ats to pray with them, and to pray 
ily with them, or continuein prayer. They 
mst not-only do justly and kindly by them, 
ut act a Christian and religious part, and be 
ed for 2 eee rae 
lies: ‘‘ As parts of charge, an er 
gur influence, be aero for the blessing 
‘God upon them, as well as the success of 
wr affairs in theirhands.” And this is the 
-of every one—to continue in pruyer. 
Seep up your constant times of prayer, 
thout being diverted from it by other 
misiness; keep your hearts close to the duty, 
with ing or deadness, and even to 
endof it: Watching in thesame.” Chris- 
s should lay hold of all opportunities for 
er, and choose the-fittest seasons, which 
e least liable to disturbance from other 
hings, and keep their minds lively in the 
and in suitable frames.— With thanks- 
ing, or solemn acknowledgment of the 
ercies received. Thanksgiving must have a 
rt in every prayer—Withal praying also 
far us, v.3. ‘The people must pray particu- 
arly for their ministers, and bear them upon 
heir hearts at all times at the throne of grace. 
s if he had said, “ Do not forget us, when- 
Wer you pray for yourselves,” Eph. vi. 19; 
BES... V. 255 Heb.., xiii. 18. That God 
d open to us a door of utterance, that is, 
ther afford opportunity to preach the gospel 
so he says, a great door and effectual is opened 
“me, 1 Cor. xvi. 9), or else give me ability 
iid courage, and enable me with freedom 
ind faithfulness ; so Eph. vi. 19, dnd for me, 
t utterance nay be given to me, that I may 
m my mouihk boldly, to speak the mystery of 
Phrist, for which I amalso in bonds ; that is, 


es 


od 


ither the deepest doctrines of the gospel 
pith plainness, of which Christ is the prin- 
ipal subject (he calls it the mystery of the 
ospel, Eph. vi. 19), or else he means the 
eachine of the gospel to the Gentile world, 
he calls the mystery hidden from ages 
26) and the mystery of Christ, Eph. 
‘For this he was now in bonds. He 
a8 a prisoner at Rome, by the violent op- 
Sition of the malicious Jews. He would 


ee 


and yet he begged their prayers for him, that 
he might be taught to speak. ‘Phe best and 
most eminent Christians need the prayers of 
meaner Christians, and are not above asking 
them. “The chief speakers need prayer, that 
God would give them a door of utterance, and 
that they may speak as they ought to speak. 

5 Walk in wisdom toward them 
that are without, redeeming the time. 
6 Let your speech be alway with 
grace, seasoned with salt, that ye 
may know how ye ought to answer 
every man. 


The apostle exhorts them further to a 
prudent and decent conduct towards all those 
with whom they conversed, towards the hea- 
then world, or those out of the Christian 
church among whom they lived (v. 5): Walk 
in wisdom towards those who are without. Be 
careful, in al] your converse with them, to get 
no hurt by them, or contract any of their 
customs; for erl communications corrupt 
good manners ; and to do no hurt to them, or 
increase their prejudices against religion, and 
give them an occasion of dislike- Yea, do 
them all the good you: can, and by all the 
fittest means and in the proper seasons re- 
commend religion to them.— Redeeming the 
time ; that is, either “improving every op- 
portunity of doing them good, and i 
the best use of your time in proper duty” 
(diligence in redeeming time very much re- 
commends religion to the good opinion of 
others), or else “ walking cautiously and 
with circumspection, to give them no advan- 
tage against you, nor expose yourselves to 
their malice and ill-will,” Eph. ww. 15, 16. 
Walk circumspectly, redeeming the time, be- 
cause the days are evil, that is, dangerous, or 
times of trouble and suffering. And towards 
others, or those who are within as well as 
those whovare without, “Let. your speech be 
always with grace, v. 6. Let all your dis- 
course be as becomes. Christians, suitable to 
your profession—savoury, discreet, season- 
able.” Though it be not always of grace, it 
must be always with grace; and, though the 
matier of our discourse be that which is 
common, yet there must be an air of piety 
upon it and it must be in a Christian manner - 
seasoned with salt. Grace is the salt which 
seasons our discourse; makes it savoury, and 
keeps it from corrupting. Thet you may 


A il Nee a 


‘Cae OTe 
= ae ae 


Various salutations 


know how to answer every man. One answer 
is proper for one man, and another for 
another man Prov. xxvi. 4, 5. We have 
need of a great deal of wisdom and grace 
to give proper answers to every man, par- 
ticularly in answering the questions and ob- 


jections of adversaries against our religion, 


giving the reasons of our faith, and showing 
the unreasonableness of their exceptions and 
cavils to the best advantage for our cause 
and least prejudice to ourselves. Be ready 
always to give an answer to every man who 
asketh you a reason of the hope that is in you, 
with meekness and fear, 1 Pet. ili. 15. 


7 All my state shall Tychicus 
declare unto you, who is a beloved 
brother, and a faithful minister and 
fellowservant in the Lord: 8 Whom 
I have sent unto you for the same 
purpose, that he might know your 
estate, and comfort your hearts; 9 
With Onesimus, a faithful and be- 
loved brother, who is one of you. 
They shall make known unto you 
all things which are done here. 10 
Aristarchus my fellowprisoner salut- 
eth you, and Marcus, sister’s son to 
Barnabas, (touching whom ye received 
commandments : if he come unto you, 
receive him;) 11 And Jesus, which 
is called Justus, who are of the cir- 
cumcision. These only are my fellow- 
workers unto the kingdom of God, 
which have been a comfort unto me. 
12 Epaphras, who is one of you, a 
servant of Christ, saluteth you, always 
labouring fervently for you in prayers, 
that ye may stand perfect and com- 
plete in all the will of God. 13 For 
I bear him record, that he hath a great 
zeal for you, and them that are at 
Laodicea, and them in Hierapolis. 
14 Luke, the beloved physician, and 
Demas, greet you. 15 Salute the 
brethren which are in Laodicea, and 
Nymphas, and the church which. is 
in his house. 16 And when this 
epistle is read among you, cause that 


' it be read also in the church of the 


Laodiceans; and that ye likewise 
read the epist/e from Laodicea. 17 
And say to Archippus, Take heed to 
the ministry which thou hast received 
in the Lord, that thou fulfil it. 18 
The salutation by the hand of me 
Paul. Remember my bonds. Grace 
he with you. Amen 


COLOSSIANS. _ ee 


a 
ae me 


In the close of this epistle he ’ 
several of his friends the honour to le: 
their names upon record, with some tes 
mony of his respect, which will be spoken 
wherever the gospel. comes, and last to | 
end of the world. a 

I. Concerning Tychicus, v.7. By hi 
this epistle was sent; and he does not git 
them an account in writing of his pres 
state, because Tychicus would do it by we 
of mouth more fully and particularly. | 
knew they would be glad to hear how it far 
with him. The churches cannot but be-co 
cerned for good ministers and desirous” 
know their state. He gives him this ch 
racter, A beloved brother and faithful mini. 
Paul, though a great apostle, owns a faith 
minister for a brother and a beloved broth 
Faithfulness in any one is truly lovely, a 
renders him worthy our affection and estee 
And a fellow-servant in the Lord. Ministi 
are servants to Christ, and fellow-servants 
one another. They have one Lord, tho 
they have different stations and capacities 
service. Observe, It adds much to the bea 
and strength of the gospel ministry wh 
ministers are thus loving and condescend 
one to another, and by all just means s 
port and advance one another’s reputatic¢ 
Paul sent him not only to tell them of 
affairs, but to-bring him an account of thei 
Whom I have sent unto you for the same 
pose, that he might know your estate, « 
comfort your hearts, v.8. He was as willl 
to hear from them as they could be to hi 
from him, and thought himself as mi 
obliged to sympathize with them as hethou 
them obliged to sympathize with him. 

a great comfort, under the troubles and di 
culties of life, to have the mutual concerr 
fellow-christians. 

II. Concerning Onesimus (v. 9): 
Onesimus, a faithful and beloved brother, 1 
is one of you. He was sent back from Ro 
along with Tychicus. This was he wh 
Paul had begotten in his bonds, Philem.” 
He had been servant to Philemon, 
was a member, if not a minister, of thel 
church. He was converted at Rome, whit 
he had fled from his master’s service; and 
now sent back, itis probable, with the ep 
to Philemon, to introduce him again into hi 
master’s family. Observe, Though he wa 
a poor servant, and had beena bad man, ye 
being now a convert, Paul calls him a faithfi 
and beloved brother. The meanest circum 
stance of life, and greatest wickedne 
former life, make no difference in the spi 
relation among sincere Christians : they pa 
take of the same privileges, and are entit 
to the same regards. The righteous q 
God by faith of Jesus Christ ts unto all an 
upon all those that ovelieve ; for there is % 
difference (Rom. iii. 22): and there ts neil 
Jew nor Greek, neither bond nor free, for yo 
are ull one in Christ Jesus, Gal. iii. 28. Pe 
haps this was some time after he was cor 


f 


i‘ 


0. . . 


is time he had entered into the ministry, 

because Paul calls him a brother. 

Ill. Aristarchus, a fellow-prisoner. Those 
wvho join in services and sufferings should be 

| thereby engaged to one another in holy love. 

aul had a particular affection for his fellow- 

vants and his fellow-prisoners. 

’. Marcus, sister’s son to Barnabas. This 
supposed to be the same who wrote the 
spel which bears his name. If he come 
fo you receive him. Paul had a quarrel 
th Barnabas upon the account of this Mark, 
‘who was his nephew, and thought not good to 
take him with them, because he departed from 
| them from Pamphylia, and went not with them 
| to the work, Acts xv. 38. He would not take 
| Mark with him, but took Silas, because Mark 
‘had deserted them ; and yet Paul is not only 
nciled to him himself, but recommends 
m to the respect of the churches, and gives a 
great example of a truly Christian and forgiy- 
ig spirit. Ifmen have been guilty of a fault, 
/it must not be always remembered against 
em. We must forget as well as forgive. 
a man be overtaken in a fault, you who are 
ritual restore such a one in the spirit of 
ekness, Gal. vi. 1. 

Y. Here is one who is called Jesus, which 
the Greek name for the Hebrew Joshua. 
Jesus had given them rest, then would he 
t afterwards have spoken of another day, 
Heb. iv. 8. Whoiscalled Justus. It is pro- 
ble that he changed his name for that of 
| Justus, in honour to the name of the Re- 
emer. Or else Jesus was his Jewish name, 
for he was of the circumcision ; and Justus his 
man or Latin name. These are my fellow- 
labourers unto the kingdom of God, who have 
ena comfort unto me. Observe, What com- 
t the apostle had in the communion of 
nts and ministers! One is his fellow- 
rvant, another his fellow-prisoner, and all 
fellow-workers, who were working out 
ir own salvation and endeavouring to pro- 
te the salvation of others. Good ministers 
take great comfort in those who are their 
ow-workers unto the kingdom of God. 
eir friendship and converse together are a 
great refreshment under the sufferings and 
culties in their way. 
: I. Epaphras (v.12), the same with Epa- 
phroditus. He is one of you, one of your 
ch; he salutes you, or sends his service 
to you, and his best affections and wishes. 

Iways labouring fervently for you in prayers. 
Ep phras had learned of Paul to be much in 
prayer for his friends. Observe, 1. In what 

ner he prayed for them. He laboured in 

] er, laboured fervently, and always la- 
boured fervently for them. ‘Those who would 
Succeed in prayer must take pains in prayer; 
nd we must be earnest in prayer, not only 
urselves, but for others also. | It is the 
tual fervent prayer which is the prevail- 
prayer, and availeth much (Jam. v. 16), 

and Etias prayed earnestly that it might not 


| 


it 


Pee CHAP Ty 


prayer: That you may stand perfect and com- 
plete in all the will of God. Observe, To 
stand perfect and complete in the willof Godis 
what we should earnestly desire both for our- 
selves and others. We must stand complete 
in all the willof God ; in the willof his precepts 
by auniversal obedience, and in the will of his 
providence by a cheerful submission to it: 
and we stand perfect and complete in both 
by constancy and perseverance unto the end. 
The apostle was witness for Epaphras that 
he had a great zeal for them: “I bear him 
record ; I can testify for him that he has a 
great concern for you, and that all he does 
for you proceeds from a warm desire for 
your good.” And his zeal extended to all 
about them : to those who are in Laodicea and 
Hierapolts. He had a great concern for the 
Christian interest in the neighbouring places, 
as well as among them. 

VII. Luke is another heve mentioned, 
whom he calls the beloved physician. This is he 
who wrote the Gospel and Acts, and was 
Paul’s companion. Observe, He was both 
a physician and an evangelist. Christ hina- 
self both taught and healed, and was the great 
physician as well as prophet of the church. 
He was the beloved physician; one who re- 
commended himself more than ordinary to 
the affections of his friends. Skill in physic 
is a useful accomplishment in a minister and 
may be improved to more extensive useful- 
ness and greater esteem among Christians. 

VIII. Demas. Whether this was written be- 
fore the second epistle to Timothy or after is 
not certain. There we read (2 ‘Tim. iv. 10), 
Demas hath forsaken me, having loved this 
present world. Some have thought that this 
epistle was written after; and then it is an 
evidence that, though Demas forsook Paul, 
yet he did not forsake Christ; or he forsook 
him but for a time, -and recovered himself 
again, and Paul forgave him and owned him 
as a brother. But others think more pro- 
bably that this epistle was written before the 
other; this in anno 62, that in 66, and then 
it is an evidence how considerable a man 
Demas was, who yet afterwards revolted. 
Many who have made a great figure in pro- 
fession, and gained a great name among 
Christians, have yet shamefully apostatized : 
They went forth from us, because they were 
not of us, 1 John ii. 19.. 

IX. The brethren in Laodicea are here 
mentioned, as living in the neighbourhood of 
Colosse: and Paul sends salutations to them, 
and orders that this epistle should be read 
in the church of the Laodiceans (v. 16), that 
a copy of it should be sent thither, to be read 
publicly in their congregation. And some 
think Paul sent another epistle at this time 
to Laodicea, and ordered them to send for 
that from Laodicea, and read it in their 
church: And that you likewise read the epistle 
from Laodicea. if so, that epistle is now 
lost, and did not belong to the canon ; for all 


PR Te. ee are ane ay ee eee es 
b> yal 3 7 ae 


mah ts ae Various salutations 
ed and sent back to Philemon, and by) rain, v. 17. 2. What is the matter of this 


ON eee 


* 


<- 


yx ey pe aye 
ay Sit saa be 
Ak Tin Ges 


Introduction. - 


the epistles which the apostles ever wrote | ni 


were not preserved, any more than the words 
and actions of our blessed Lord. There are 
many other things which Jesus did, which if 
they should be written every one, I suppose the 
world itself could not contain the books which 
would be written, John xxi. 25. But some 
think it was the epistle to the Ephesians, 
which is still extant. 

X. Nymphas is mentioned (v. 15) as one 
who lived at Colosse, and had achutch in his 
house; that is, either a religious family, 
where the several parts of worship were daily 
performed ; or some part of the congregation 
met there, when they had no public places of 
worship allowed, and they were forced to as- 
semble in private houses for fear of their 
enemies. The disciples were assembled for 
fear of the Jews (John xx. 19), and the apostle 
preached in his own lodging and hired house, 
Acts xxviii. 23, 30. In the former sense it 
showed his exemplary piety ; in the latter his 
zeal and public spirit. 

XI. Concerning Archippus, who was one 
of their ministers at Colosse. They are 
bidden to admonish him to mind his work as 
a minister, to take heed to it, and to fulfil it=— 
to be diligent and careful of all the parts of 
it, and to persevere in it untothe end. They 
must attend to the main design of their mi- 


AN 
EXPOSITION, | 
WITH PRACTICAL OBSERVATIONS, — 


OF THE FIRST EPISTLE OF ST. PAUL TO THE © 4 é a 


 THESSALONIANS. 


Tuessatonica was formerly the metropolis of Macedonia; it is now called Saloniehi, and 
best peopled, and one of the best towns’ for commerce, in the Levant. The apostle Paul, t 
diverted from his design of going into the provinces of Asia, properly so 
after an extraordinary manner to preach the gospel in Macedonia (Acts xvi. 9, 
to the call of God went from Troas to: Samothracia, thence to Neapolis, and 

but met with hard usage, being east into prison 

from which being wonderfully delivered, they 
departed. Passing through Amphipolis and Apolloni 
came to Thessalonica, where the apostle planted a church that consisted of some 

Acts xvii. 1—4. But a tumult being raised in the ci 


where he had good success.in his ministry, 
Silas his. companion in travel and ‘labour, 
forted the brethren. there, and 


Jews and many converted Gentiles, 


the unbelieving Jews, and the lewd and baser sort of the inhabitants, 
safety, were sent away by night unto Berea, and afterwards Paul was conducted to Ai 
leaving Silas and Timotheus behind him, but sent directions that they should come to hi 
all speed. When they came, Timotheus was sent to Thessalonica, to enquire after their w: 
and to establish them in the faith (1 Thess. iii. 2), and, returning to Paul while he 

Athens, was sent again, together with Silas, to visit the churches in Macedonia. So th 
iii. 1), departed thence to Corinth, where he con 

and Timotheus returned to him from Mace i 


being left at Athens alone (1 Thess. 
year and a half, in which time Silas 


have received is a grea’ 
ceived in the Lord, and is by 
andcommand. (2.) Thosewh 
it must fulfil it, or do the full du 
Those betray their trust, and will have 
account at last, who do this work of the 
negligently. (3.) The people may pu 
ministers in mind of heir uty, and 
them to it: Say to ge Take he 
the ministry, though no doubt with d 
and respect, not from pride and conceit. 
XII. Concerning himself (v. 18): The salu 
tation of me Paul. Remember my bond: 
He had a scribe to write all the rest of th 
epistle, but these words he wrote with hi 
own hand: Remember my bonds. He doe: 
not say, “ Remember I am a prisoner, aml 
send me supply ;” but, “ Remember I a 
bonds as the apostle of the Gentiles, a: 
this confirm your faith in the gospel ¢ 
Christ :” it adds weight to this exhortation 
I therefore, the prisoner of the Lord, beseec 
you to walk worthy, Eph. iv.1. “ Grace? 
with you. The favour of God, and all goot 
the blessed fruits and effects of it, be wi 
you, and be your portion.” -. 


LA 


called, and 
10), in ob 
thence to P 


Paul and Silas, for 


?y Pd Ta ced 
« A 
+s 


HAP. T. Tatanksgiving to God. 
, and then he wrote this epistie to the church of Christ at Thessalonica, which. though 
: nike anales,.of this apostle, is supposed to be first in time of all Paul’s 

ep and to be written about A.D. 51. The main scope of it is to express the thankfulness 
of this apostle for the good success his preaching had among them, to establish them in the 
faith, and persuade them to a holy conversation. 


y CHAP. L. apes together ; for the free grace or favour 

Afler the iwtraduction (ver, 1) the apostic berms wth 2 thank of God is the spring or fountain of all the 
_ giving to God for the saving benefits bestowed on them, ver. 2—5, } . d : 
it ‘And then mentions the sure evidences of the good success of the | PEACE and prosperity we Go or can enjoy ; 
"gospel among them, which was notorious and famous in severe! ‘and where there ate gracious dispositions in 
Bee me Tj us we may hope for peaceful thoughts in our 
PAUL, and Silvanus, and Timo- | own breasts; both grace and peace, and all 
theus, unto the church of the| spiritual blessings, come to us from God the 
essalonians which is in God the| Father and the Lord Jesus Christ; from 


5 -¢.| God the original of all good, and from the 
ee aad i the Lord Jesus Christ: Lord Jesus the purchaser of all good for us ; 


peavace be unto you, and peace, from from God in Christ, and so-our Father in 
od our Father, and the Lord Jesus! covenant, because he is the God and Father 
Christ. lof our Lord Jesus Christ. Note, As all 
In this introduction we have, good comes from God, so no good ean be 
I. The inscription, where we have, 1. The hoped for by sinners but from God in Christ. 
sons from whom this epistle came, or by| And the best good may be expected from 
om it was written. Paul was the inspired God as our Father for the sake of Christ. - 
fle and writer of this epistle, though he] 2 We give thanks to God always 
es no mention of his apostleship, which! for you all, making mention of you 


not doubted of by the Thessalonians, - ‘ f 
pr opposed by any false apostle among in our prayers; 3 Remembering 


igs joins Silvanus (or Silas) and without ceasing your work of faith, 
motheus with himself (who had now come|and labour of love, and patience of 
» him with an account of the prosperity of/hope in our Lord Jesus Christ, in 
the churches in Macedonia), which shows!;p 6 sight of God and our Father; 4 


‘this great apostle’s humility, and how de- 2 
‘irous he was to put honour upon the minis- Knowing, brethren beloved, your 


rs of Christ who were of an inferior rank/election of God. 5 For our gospel 
standing. Agoodexamplethisistosuch|came not unto you in word only, 


sters as are of greater abilities and! byt also in power, and in the Holy | 


ation in the church than some others. - 
The persons to whom this epistle is writ- Ghost, and in much assurance ; as ye 


, namely, the church of the Thessalonians,| K2OW what manner of men we were 
converted Jews and Gentiles in Thes-|among you for your sake. 

onica; and itis observable that thischurch| J. The apostle begins with thanksgiving’ 
said to be in God the Father and in the\to God. Being about to mention the things 
d Jesus Christ: they had fellowship with| that were matter of joy to him, and highly 
Father, and his Son Jesus Christ, 1 John] praiseworthy in them, and greatly for their 

‘They were a Christian church, because] advantage, he chooses to do this by way of 
believed in God the Father and in the| thanksgiving to God, who is the author of 
Jesus Christ. They believed the prin-| all that good that comes to us, or is done by 
s both of natural and revealed religion.) us, at any time. God is the object of all 
Gentiles among them were turned to| religious worship, of prayer and praise. And 
yd from idols, and the Jews among them) thanksgiving to God is a great duty, to be 
wed Jesus to be the promised Messias.| performed always or constantly; even when 
ll of them were devoted and dedicated to| we do not actually give thanks to God by our 
Ns od the Father and the Lord Jesus Christ :/ words, we should have a grateful sense of 
| God as their chief good and highest end,| God’s goodness upon our minds. Thanks- 
| to Jesus Christ as their Lord and Mediator|giving should be often repeated; and not 
een God and man. God the Father is| only should we be thankful for the favours 
original and centre of all natural reli-|we ourselves receive, but for the benefits 
; and Jesus Christ is the author and|bestowed on others also, upon our fellow- 
tre of all revealed religion. Yow believe| creatures and fellow-christians. The apostle 
God, says our Saviour, believe also in me, | gave thanks not only for those who were his 
n xiv. 1. most intimate friends, or most eminently 
The salutation or apostolical benedic-|favoured of God, but for them all. 

n: Grace be with you, and peace from| II. He joined prayer with his praise or 
od our Father and the Lord Jesus Christ.|thanksgiving. When we in every thing by 
his is the same for substance as in the|prayer and supplication make our requests 
er epistles. Grace and peace are welli known to God, we should join thanksgiving 


v Sea oe ye OE ee ie a ee , fey 


) 


aS ¥ " ee a ov wre 
r . «= 


Success of the apostle'’s ministry. 1 ‘THESSALONIANS. Bs 


therewith, Phil. iv. 6. So when we give 
thauks for any benefit we receive we should 


join prayer. We should pray always and |election. Some by their election 
without ceasing, and should pray not only | would understand only the temporary 
for ourselves, but for others also, for our! tion of the Thessalonians from the un 
friends, and should make mention of them|ing Jews and Gentiles in their conversio 


‘n our prayers. We may sometimes mention 
their names, and should make mention of 
their case and condition; at least, we should 
have their persons and circumstances in our 
minds, remembering them without ceasing. 
Note, As there is much that we ought to be 
thankful for on the behalf of ourselves and 
our friends, so there is much occasion of 
constant prayer for further supplies of good. 

III. He mentions the particulars for which 
he was so thankful to God; namely, 

1. ‘The saving benefits bestowed on them. 
‘These were the grounds and reasons of his 
thanksgiving. (1.) Their faith and their work 
of faith. Their faith he tells them (v. 8) was 
very famous, and spread abroad. This is the 
radical grace ; and their faith was a true and 
living faith, because a working faith. Note, 
Wherever there is a true faith,it will work : it 
will have an influence upon heart and life ; it 
will put us upon working for God and for 
our own salvation. We have comfort in our 
own faith and the faith of others when we 
perceive the work of faith. Show me thy 
faith by thy works, Jam. ii. 18. (2.) Their 
love and the labour of love. Love is one of 
the cardinal graces; it is of great use to us in 
this life and will remain and be perfected in 
the lifeto come. Faith works by love ; it shows 
tself in the exercise of love to God and 
love to our neighbour; as love will show 
itself by labour, it will put us upon taking 
pains in religion. (3.) Their hope and the 
patience of hope. We are saved by hope. 
This grace is compared to the soldier’s hel- 
met and sailor’s anchor, and is of great use 
in times of danger. Wherever there is a 
well-grounded hope of eternal life, it will 
appear by the exercise of patience; in a 
patient bearing of the calamities of the pre- 
sent time and a patient waiting for the glory 
to be revealed. For, if we hope for that we 
see not, then do we with patience wait for it, 
Rom. viii. 25. 

2. The apostle not only mentions these 
three cradinal graces, faith, hope, and love, 
but also takes notice, (1.) Of the object and 
efficient cause of these graces, namely, cur 
Lord Jesus Christ. (2.) Of the sincerity of 
them: being in the sight of God even our 
Father. ‘The great motive to sincerity is the 
apprehension of God’s eye as always upon 
us; and it is a sign of sincerity when in all 
we do we endeavour to approve ourselves to 
God, and that is right which is so in the 
sight of God. ‘Then is the work of faith, 
or labour of love, or patience of hope, 
sincere, when it is done as under the eye of 
God. (3.) He mentions the fountain whence 
these graces flow, namely, God’s electing 


love: Knowing, brethren beloved, your election | 


vw 


of God, v. 4. ‘Thus he runs u e stre 
to the fountain, and that was ’s et 


but this was according to the eternal purpe 
of him who worketh all things according to th 
counsel of his own will, Eph. i. 11. Spe 
ing of their election, he calls them, brethri 
beloved ; for the original of the brotherhoo 
that is between Christians and the relatio 
wherein they stand one to another is elec 
tion. And it is a good reason why we shoul 
love one another, because we are all belove 
of God, and were beloved of him in h 
counsels when there was not any thing in 
to merit his love. ‘The election of thes 
Thessalonians was known to the apostles 
and therefore might be known to themselve 
and that by the fruits and effects thereof 
their sincere faith, and hope, and love, t 
the successful preaching of the gospel amoi 
them. Observe, [1.] All those who in th 
fulness of time are effectually called an 
sanctified were from eternity elected a1 
chosen to salvation. [2.] The election 
God is of his own good pleasure and mer 
grace, not for the sake of any merit in thos 
who are chosen. [3.] The election of 
may be known by the fruits thereof. i 
Whenever we are giving thanks to God fi 
his grace either to ourselves or others, ¥ 
should run up the streams to the fountail 
and give thanks to God for his electing lo 
by which we are made to differ. 
3. Another ground or reason of the apos 
tle’s thanksgiving is the success of his minis 
try among them. He was thankful on hi 
own account as well as theirs, that he hz 
not laboured in vain. He had the seal-an 
evidence of his apostleship hereby, and gres 
encouragement 1n his labours and suffering 
Their ready acceptance and entertainment | 
the gospel he preached to them were an evi 
dence of their being elected and beloved ¢ 
God. It was in this way that he knew the 
election. It is true he had been in the third 
heavens ; but he had not searched the records} 
of eternity, and found their election there, 
but knew this by the success of the gospel] 
among them (v. 5), and he takes notice with 
thankfulness, (1.) That the gospel came t¢ 
them also not in word only, but in power 
they not only heard the sound of it, but sule 
mitted to the power of it. It did not mere 
tickle the ear and please the fancy, n 
merely fill their heads with notions and amus 
their minds for awhile, but it affected thei 
hearts: a divine power went along with 
for convincing their consciences and amen 
ing their lives. Note, By this we may kr 
our election, if we not only speak of 
things of God by rote as parrots, but feel 
influence of these things in our hearts, mot 
tifving our lusts, weaning us from the ‘vo: 
and raising us up to heavenly things, (2, 


nil 


erever the gospel comes in power, it is 
e attributed to the operation of the Holy 
ost; and unless the Spirit of God accom- 
yany the word of God, to render it effectual 
power, it will be to us but as a dead 
; and the letter killeth, it is the Spirit 
giveth life. (3.) The gospel came to 
n in much assurance. Thus did they 
ain it by the power of the Holy Ghost. 
y were fully convinced of the truth of it, 
s not to be easily shaken in mind by ob- 
tions and doubts; they were willing to 
e all for Christ, and to venture their souls 
everlasting condition upon the verity of 
gospel revelation. The word was not to 
m, like the sentiments of some philoso- 
srs about matters of opinion and doubtful 
ation, but the object of their faith and 
nee. Their faith was the evidence of 
gs not seen; and the Thessalonians thus 
Ww what manner of men the apostle and 
fellow-labourers were among them, and 
they did for their sake, and with what 
d success. 
6 And ye became followers of us, 
nd of the Lord, having received the 
ord in much affliction, with joy of 
1¢ Holy Ghost: 7 So that ye were 
mples to all that believe in Mace- 
ja and Achaia. 8 For from you 
ded out the word of the Lord 
only in Macedonia and Achaia, 
it also in every place your faith to 
d-ward is spread abroad; so that 
need not to speak any thing. 9 
- they themselves show of us what 
ner of entering in we had unto 
1, and how ye turned to God from 
ls to serve the living and true 
d; 10 And to wait for his Son 
opm heaven, whom he raised from 
he dead, even Jesus, which delivered 
from the wrath to come. 
In these words we have the evidence of 
ie apostle’s success among the Thessa- 
lonians, which was notorious and famous in 
eral places. For, 
I. They were careful in their holy conver- 
on to imitate the good examples of the 
)stles and ministers of Christ, v. 6. As the 
stle took care to demean himself well, not 
for his own credit’s sake, but for the 
benefit of others, by a conversation suitable 
) his doctrine, that he might not pull down 
one hand what he built up with the 
so the Thessalonians, who observed 
anner of men they were among them, 
y their preaching and living were all of 
jece, showed a conscientious care to be 


| ’ ee CHAP. I. ——_ Evidence of the apostle’s success. 
in the Loly that 1s, with the |example. Herein they became also followers 
energy of the Spirit. Note, | of the Lord, who is the perfect example we 


must strive to imitate; and we should be 
followers of others no further than they are 
followers of Christ, 1 Cor. xi. 1. The Thes- 
salonians acted thus, notwithstanding their 
affliction, that much affliction which the 
apostles and themselves also were exposed 
to. They were willing to share in the suffer- 
ings that attended the embracing and profes- 
sing of Christianity. ‘They entertained the 
gospel, notwithstanding the troubles and 
hardships which attended the preachers and 
professors of it too. Perhaps this made the 
word more precious, being dear-bought; and 
the examples of the apostles shone very bright 
under their afflictions; so that the Thessa- 
lonians embraced the word cheerfully, and 
followed the example of the sutfering apostles 
joyfully, with joy in the Holy Ghost—such 
solid and spiritual and lasting joy as the 
Holy Ghost is the author of, who, when our 
afflictions abound, makes our consolationg 
much more to abound. 

Il. Their zeal prevailed to such a degree 
that they were themselves examples to all 
about them, v. 7, 8. Observe here, 

1. Their example was very effectual to 
make good impressions upon many others. 
They were ruz0i—stamps, or instruments to 
make impression with. They had themselves 
received good impressions from the preach- 
ing and conversation of the apostles, and 
they made good impressions, and their con- 
versation had an influence upon others. 
Note, Christians should be so good as by 
their example to influence others. 

2. It was very extensive, and reached be- 
yond the confines of Thessalonica, even to 
the believers of all Macedonia, and further, 
in Achaia; the Philippians, and others who 
received the gospel before the Thessalonians, 
were edified by their example. Note, Some 
who were last hired into the vineyard may 
sometimes outstrip those who come in before 
them, and become examples to them. 

3. It was very famous. The word of the 
Lord, or its wonderful effects upon the 
Thessalonians, sounded, or was famous and 
well known, in the regions round about that 
city, and in every place; not strictly every 
where, but here and there, up and down in 
the world: so that, from the good success of 
the gospel among them, many others were 
encouraged to entertain it, and to be willing, 
when called, to suffer for it. ‘Their faith 
was spread abroad. (1.) The readiness oi 
their faith was famed abroad. These Thes- 
salonians embraced the gospel as soon as it 
was preached to them; so that every body 
took notice what manner of entering in among 
them the apostles had, that there were no 
such delays as at Philippi, where it was « 
great while before much good was done. (2.) 
The effects of their faith were famous. [1.} 
They quitted their idolatry ; they turned from 
their idols, 2nd abandoned all the false wor- 


ER Pate One mae eT 
we ~ MRD b> Wate . : 


ae 


1 THESSALONIANS. | 


The primitive ministers. 
shiv they had been educated in. [2.] They 
pave themselves up to God, to the hving and 
true’ God, and-devoted themselves to his 
service. [3.] They set themselves to wait 
for the Son of God from heaven, v. 10. And 
this is one of the peculiarities of our holy 
religion, to wait for Christ’s second coming, 
as those who believe he will come and hope 
he will come to our joy. The believers under 
the Old Testament waited for the coming of 
the Messiah, and believers now wait for his 
second coming; he is yet to come. And 
there is good reason to believe he will come, 
because God has raised him from the dead, 
which is a full assurance unto all men that 
he will come to judgment, Acts xvii. 31. And 
there is good reason to hope and wait for his 
coming, because he has delivered us from 
the wrath to come. He came to purchase 
salvation, and. will, when he comes again, 
bring salvation with him, full and final de- 
liverance from sin, and death, and hell, from 
that wrath which is yet to come upon un- 
believers, and which, when it has once come, 
will be yet to come, because it. is everlasting 
fire prepared for the devil and his angels, 
Matt. xxv. 41. 
CHAP. II. 


In this chapter the apostle puts the Thessalonians in mind of the 
manner of his preaching among them, ver. 1—6. Then of the 
manner of his conversation among them, ver. 7—12. Afterwards 
of the success of his mimistry, with the effects both on himself 
and on them (ver. 13—16), and then apologizes for his absence, 
ver. 17—20. 


OR yourselves, brethren, know 
our entrance in unto you, that 
it was not in vain: 2 But even after 
that we had suffered before, and were 
shamefully entreated, as ye know, at 
Philippi, we were bold in our God to 
speak unto you the gospel of God 
with much contention. 3 For our 
exhortation was not of deceit, nor of 
uncleanness, nor in guile: 4 But as 
we were allowed of God to be put in 
trust with the gospel, even so we 
speak; not as pleasing men, but 
God, which trieth our hearts. 5 For 
neither at any time used we flattering 
words, as ye know, nor a cloak of 
covetousness; God ts witness: 6 
Nor of men sought we glory, neither 
of you, nor yet of others, when we 
might have been burdensome, as the 
apostles of Christ. 

Here we have an account of Paul’s man- 
ner of preaching, and his comfortable reflec- 
tion upon his entrance in-among the Thessa- 
lonians. As he had the testimony of his own 
conscience witnessing to his integrity, so he 
could appeal to the Thessalonians how faith- 
fully he, and Silas, and 'Timotheus, his help- 
ers in the work of the Lord, had discharged 
their office: You yourselves, brethren, know 


our entrance in unto you. 
comfort to e pry. 
science and the consciences 
nessing for him that he set out well. 
good designs and from good. principles; 
that his preaching was not in vain, or, as § 
read it, was not vain. The apostle here ec 
forts himself either in the success of 
ministry, that it was not fruitless or in y 
(according to our translation), or, as oth 
think, reflecting upon the sincerity of 
preaching, that it was not vain and em 
or deceitful and treacherous. The subj 
matter of the apostle’s preaching was 
vain and idle speculations about use 
niceties and foclish questions, but sound ; 
solid truth, such as was most likely to pr 
his hearers. A good example this is, to 
imitated by all the ministers of the gosy 
Much less was the apostle’s preaching y 
or deceitful. He could say to these Th 
lonians what he told the Corinthians (2 € 
iv. 2): We have renounced the hidden thi 
of dishonesty, not walking in craftiness, 
handling the word of God deceitfully. He 


no sinister or worldly design in his preachi 
which he puts them in mind to have bi 

I. With courage and resolution: We w 
bold in our God to speak unto you the g 
of God,v 2 The apostle was imspire¢ 


a holy boldness, nor was he discourage: 
the afflictions he met with, or the opposi 
that was made against him. He dg 
with ill usage at Philippi, as these The 
lonians well knew. There'it was that h 
Silas were shamefully treated, being put 
the stocks; yet no sooner were they set 
liberty than they went to Thessalonica, ¢ 
preached the gospel with as much boldi 
as ever. Note, Suffering in a good ca 
should rather sharpen than blunt the 
of holy resolution. The 1 of Christ 
its first setting out in the world, met \ 
much opposition; and those who preac 
it preached it with contention, with gi 
agony, which denoted either the apos 
striving in their preaching or their striv 
against the opposition they met with. 
was Paul’s comfort; he was neither dav 
in his work, nor driven from it._ 
II. With great. simplicity and, godly 
cerity: Our exhortation was not of deceit, 
of uncleanness, nor in guile, v. 3. ‘This, 
doubt, was matter of the greatest comfort } 
|the apostle—the consciousness of his owl 
sincerity ; and was.one reason of his succes 
It was the sincere and uncorrupted gosp 
that he preached and exhorted them to he 
lieve and obey. His design was not to 
up a faction, to draw men over to.a party, bu 
to promote pure religion od befc 
God and the Father. The gospel he prea 
was without deceit, it was true and fait 
it was not fallacious, nora cunningly-devise 
fable. Nor was it of uncleanness. His gospe 
was pure and holy, worthy of its holy authoy 
tending to discountenance all manner n 


J 

i 

] 

i 

7 
pial 
1 

4 

| 


; 
Ps 
| 

| 


Id be no corrupt mixty 3 therewith ; 
as the matter of the apostle’s exhor- 
on was thus true and pure, the manner of 
speaking was without guile. He did not 
sretend one thing and. intend another. He 
believed, and therefore he spoke. He had no 
nister and secular aims and views, but was 
eality what he seemed to be. The apostle 
only asserts his sincerity, but subjoins 
‘reasons and evidences thereof. ‘The rea- 
ns are contained, v. 4. 
‘They were stewards, put zn trust with 
2 gospel: and it is required of a steward 
at he be faithful. The gospel which Paul 
ed was not his own, but the gospel of 
Note, Ministers have a great favour 
m them, and honour put upon them, 
nd trust committed to them. They must 
re to corrupt the word of God: they 
diligently make use of what is entrusted 
ith them, soas God hath allowed and com- 
aded, knowing they shall be called to 
account, when they must be no longer 


2. Their design was to please God and not 
en. God is a God of truth, and requires 
ath in the inward parts; and, if sincerity 
anting, all that we do cannot please God. 
‘ospel of Christ is not accommodated to 
he fancies and lusts of men, to gratify 
Yappetites. and passions ; but, on the con- 
it was designed for the mortifying of 
corrupt affections, and delivering them 
_the power of fancy, that they might be 
ought under the power of faith. If I yet 
ased men, I should not be the servant of 
Gal. i. 10. 
They acted under the consideration of 
od’s omniscience, as in the sight of him 
tries our, heurts. This is indeed the 
mofive to sincerity, to consider that 
not only seeth all that we do, but 
mveth our thoughts afar off, and searcheth 
heart. He is well acquainted with all our 
and designs, as well as our actions. 
it is from this God who trieth our hearts 
we must receive our reward. The evi- 
es of the apostle’s sincerity follow ; and 
are these :—(1.) He avoided flattery: 
at any time used we flattering words, 
know, v.5. He and his fellow-labourers 
ed Christ and him crucified, and did 
to gain an interest in men’s affections 
r themselves, by glorying, and fawning and 
ling them. No, he was far from this ; 
r did he flatter men in their sins; nor tell 
if they would be of his party, they 
live as they listed. He did not flatter 
with vain hopes, nor indulge them in 
il work or way, promising them life, 
so daubing with untempered mortar. (2.) 
oided covetousness. He did not make 
istry a cloak, or a covering, for covet- 
ess, as God was witness, v.5. His design 
not to enrich himself by preaching the 


y 


Slee. pee a te ee ee pe eS 
J pmugtons’ Sct bene Bies 3A) Sa Sr eee 

, ee fet? CREA ee eet The primitive ministers. 

. “The word of ure. There] with them for bread. He was not like the * 


false apostles, who, through covetousness, with 

feigned words made merchandise of the people, 
2 Pet. ii. 3. (8.) He avoided ambition and 
vain-glory: Nor of men sought we glory, 
neither of you nor yet of others, v.6. They 
expected neither people’s purses nor their 
caps, neither to be enriched by them nor 
caressed, and adored, and called Rabbi by 
them. This apostle exhorts the Galatians 
(ch. v. 26) not to be desirous of vain-glory : 
his ambition was to obtain that honour which 
comes from God, John v. 44. He tells them 
that they might have used greater authority 
as apostles, and expected greater esteem, and 
demanded maintenance, which is meant by 
the phrase of being burdensome, because per- 
haps some would have thought this too great 
a burden for them to bear. 

7 But we were gentle among you, 
even as a nurse cherisheth her child- 
ren: 8 So being affectionately de- 
sirous of you, we were willing to have 
imparted unto you, not the gospel of 
God only, but also our own souls, 
because ye were dear unto us. 9 
For ye remember, brethren, our la- 
bour and travail: for labouring night 
and day, because we would not be 
chargeable unto any of you, we 
preached unto you the gospel of 
God. 10 Ye are witnesses, and 
God also, how holily and justly and 
unblameably we behaved ourselves 
among you that believe: 11 As ye 
know how we exhorted and comforted. 
and charged every one of you, as a 
father doth his children, 12 That 
ye would walk worthy of God, who 
hath called you unto his kingdom 
and glory. 

In these words the apostle reminds the 
Thessalonians of the manner of his conver- 
sation among them. And, 

I. He mentions the gentleness of their be- 
haviour : Wewere gentle among you,v.7. He 
showed great mildness and tenderness who 
might have acted with the authority of an 
apostle of Christ. Such a behaviour greatly 
recommends religion, and is most agreeable 
to God’s gracious dealing with sinners, in and 
by the gospel. This great apostle, though 
he abhorred and avoided flattery, was most 
zondescending to allmen. He accommodated 
himself to all men’s capacities, and became all 
things to all men. He showed the kindness 
and care of a nurse that cherishes her 
children. This is the way to win people, 
rather than to rule with rigour. The word 
of God is indeed powerful; and as it comes 
often with awful authority upon the minds of 


el . so far from this, he did not stipulate | men, as it always has enough in it to con~ 


' The primitive ministers. 


(ln SA 


vr igor. hp ee eee 
- iad > 


vince every impartial judgment, so it comes 
with the more pleasing power, when the 
ministers of the gospel recommend them- 
selves to the affections of the people. And 
as a nursing mother bears with frowardness 
ina child, and condescends to mean offices 
for its good, and draws out her breast, che- 
rishing it in her bosom, so in like manner 
should the ministers of Christ behave towards 
their people. ‘I'he servant of the Lord must 
not strive, but be gentle unto all men, and 
patient, 2 Tim. ii. 24. This gentleness and 
goodness the apostle expressed several ways. 
1. By the most affectionate desire of their 
welfare : Being affectionately desirous of you, 
». 8. ‘The apostle had a most affectionate 
love to their persons, and sought them, not 
theirs ; themselves, not their goods; and to 
gain them, not to be a gainer by them, or to 
make a merchandise of them: it was their 
spiritual and eternal welfare and salvation 
that he was earnestly desirous cf. 2. By 
great readiness to do them good, willingly 
imparting to them. not the gospel of God only, 
but also our own souls, v. 8. See here the 
manner of Paul’s preaching. He spared no 
pains therein. He was willing to run hazards, 
and venture his soul, or life, in preaching the 
gospel. He was willing to spend and be 
spent in the service of men’s souls} and, as 
those who give bread to the hungry from a 
charitable principle are said to impart their 
souls in what they give (Isa. lvili. 10), so did 
the apostles in giving forth the bread of life ; 
so dear were these ‘Thessalonians in parti- 
cular to this apostle, and so great was his 
Jove to them. 3. By bodily labour to prevent 
their charge, or that his ministry might not be 
expensive and burdensome to them: You re- 
member our labour and travail ; for, labouring 
night and day, &c., v. 9. He denied himself 
the liberty he had of taking wages from the 
churches. ‘To the labour of the ministry he 
added that of his callmg, as a tent-maker, 
that he might get his own bread. We are 
not to suppose that the apostle spent the 
whole night and day in bodily labour, or 
work, to supply the necessities of his body ; 
for then he would have had no time for the 
work of the ministry. But he spent part of 
the night, as well as the day, in this work ; 
and was willing to forego his rest in the night, 
that he might have an opportunity to do 
good to the souls of men in the day time. 
A good example is here set before the mi- 
nisters of the gospel, to be industrious for the 
salvation of men’s souls, though it will not 
follow that they are always obliged to preach 
freely, ‘There is no general rule to be drawn 
from this instance, either that ministers may 
at no time work with their hands, for the 
supply of their outward necessities, or that 
they ought always to doso. 4. By the holi- 
ness of their conversation, concerning which 
he appeals not only to them, but to God also 
{v. 10): You are witnesses, and God also. 
hey were observers of thei: outward con- 


| T'HESSALONIANS. 


‘ 


versation in publiz 
witness not only of th 
but of the inward princi: 
acted. Their behaviour was 
God, just towards all men, and unb) 
without giving cause of scandal or o 
and they were careful to give no 
either to those who were without, or to the 
who believed, that they might give no ill e 
ample ; that their preaching and living mig 
be all of a piece. Herein, said this apost 
do I exercise myself, to have always a coi 
science void of offence towards God, and 
wards men, Acts xxiv. 16. n 
II. He mentions their faithful discharge 
the work and office of the ministry, v. 11, 1 
Concerning this also he could appeal to th 
as witnesses. Paul and his fellow-laboure 
were not only good Christians, but faithi 
ministers. And we should not only be gor 
as to our general calling as Christians, bi 
in our particular callings and relations. 
exhorted the Thessalonians, not only inforn 
ing them in their duty, but exciting a 
quickening them to the performance of 
by proper motives and arguments. And 
comforted them also, endeavouring to che 
and support their spirits under the difficulti 
and discouragements they might meet wit 
And this he did not only publicly, but pi 
vately also, and from house to house (Ai 
xx. 20), and charged every one of them by pe 
sonal addresses: this, some think, is | 
tended by the similitude of a father’s chargii 
his children. ‘This expression also denot 
the affectionate and compassionate counse 
and consolations which this apostle 1 
He was their spiritual father; and, as 
cherished them like a nursing mother, so | 
charged them as a father, with a fathé 
affection rather than a father’s authority. 2 
my beloved sons, I warn you, 1 Cor. iv. 1 
The manner of this apostle’s exhortati 
ought to be regarded by mnnisters in par 
cular for their imitation, and the matter of 
is greatly to be regarded by them and ; 
others ; namely, that they would walk wort 
of God, who hath called them to his kingdé 
and glory, v. 12. Observe, 1. What is o 
great gospel privilege—that God has call 
us to his kingdom and glory. The gosp 
calls us into the kingdom and state of- gra 
here and unto the kingdom and state of glo 
hereafter, to heaven and happiness as o 
end and to holiness as the way to that er 
2. What is our great gospel duty—that y 
walk worthy of God, that the temper of out 
minds and tenour of our lives be answeral 
to this call and suitable to this privilege. Wel 
should accommodate ourselves to She in- 
tention and design of the gospel, and live 
suitably to our profession and privileges, ¢ 
hopes and expectations, as becomes those w 
are called with such a high and holy eallir 


13 For this cause also thank we 
God without ceasing, because, when 


— ts tar? , 


e heard of us, ye received it not as 
he word of men, but as it is in 
truth, the word of God, which effec- 
tually worketh also in you that believe. 
14 For ye, brethren, became followers 
of the churches of God which in 
‘Judza are in Christ Jesus: for ye 
also have suffered like things of your 
‘own countrymen, even as they have 
of the Jews: 15 Who both killed 
the Lord Jesus, and their own pro- 
pkets, and have persecuted us; and 
they please not God, and are contrary 
to all men: 16 Forbidding us to 
speak to the Gentiles that they might 
De saved, to fill up their sins alway: 
for the wrath is come upon them to 
. uttermost. 


Here observe, I. The apostle makes men- 
tien of the success of his ministry among these 
‘Thessalonians (v. 13), which is expressed, 

1. By the manner of their receiving the 
werd of God: When you received the word of 
Gos, which you heard of us, you received it, 
lot as the word of men, but (as it is in truth) 
word of God. Where note, (1.) The 
werd of the gospel is preached by men like 
urselyes, men of like passions and infirmi- 
with others: We have this treasure in 
then vessels. The word of God, which 
“these Thessalonians received, they heard 
fom the apostles. (2.) However, it is in 
the word of God. Such was the word 
he apostles preached by divine inspiration, 
and such is that which is left upon record, 
“written in the scriptures by divine inspira- 
: ty and such is that word which in our 


days is preached, being either contained, or 
evidently founded on, or deduced from, these 
‘sacred oracles. (3.) Those are greatly to 
‘blame who give out their own fancies or in- 
"junctions for the word of God. This is the 
_vilest way of imposing upon a people, and 
to deal unfaithfully. (4.) Those are also to 
blame who, in hearing the word, look no 
further than to the ministry of men, or the 
fords of men, who are only, or chiefly, 
et with the elegance of the style, or the 
_ beauty of the composition, or the voice and 
‘manner in which the word is preached, and 
t to receive their advantage herein. 
'(3.) We snould receive the word of God as 
: “# word of God, with affections suitable to 
2 


holiness, wisdom, verity, and goodness, 
mereof. The words of men are frail and 
| oe: like themselves, and sometimes 
false, foolish, and fickle: but God’s word 
isholy, wise, just, and faithful; and, like its 
_ author, lives and abides for ever. Let us ac- 
_ cordingly receive and regard it. 
e 2. By the wonderful operation of this word 
=. - 


i. 


bac 


51. : CHAP. ITI. 
received the word of God which | they received: It effectually worketh in those 


oe 7 > 


” 


Effects of the Christian minist-y. 


that believe, v.13. Those who by faith re- 
ceive the word find it profitable. It does 
good to those that walk uprightly, and by its 
wonderful effects evidences itself to be the 
word of God. This converts their souls, and 
enlightens their minds, and rejoices their 
earts (Ps. xix.); and such as have this in- 
ward testimony of the truth of the scrip- 
tures, the word of God, by the effectual 
operations thereof on their hearts, have the 
best evidence of their divine original to them- 
selves, though this is not sufficient to con- 
vince others who are strangers thereto. 

II. He mentions the good effects which his 
successful preaching had, 

1. Upon himself and fellow-labourers. It 
was a constant cause of thankfulness: For 
this cause thank we God without ceasing, v- 
13. The apostle expressed his thankfulness 
to God so often upon this account that he 
seemed to think he never could be suffi- 
ciently thankful that God had counted him 
faithful, and put him into the ministry, and 
made his ministrations successful. 

2. Upon them. The word wrought ef- 
fectually in them, not only to be examples 
unto others in faith and good works (which 
he had mentioned before), but also in con- 
stancy and patience under sufferings and 
trials for the sake of the gospel : You became 
followers of the churches of God, and have 
suffered like things as they have done (v. 14), 
and with like courage and constancy, with 
like patience ard hope. Note, The cross is 
the Christian’s mark. if we are called to 
suffer we are called only to be followers of 
the churches of God; so persecuted they the 
prophets that were before you, Matt. v. 12. 
It is a good effect of the gospel when we are 
enabled to suffer for its sake. The apostle 
mentions the sufferings of the churches of 
God, which in Judea were in Christ Jesus. 
Those in Judea first heard the gospel, and 
they first suffered for it: for the Jews were 
the most bitter enemies Christianity had, and 
were especially enraged against their coun- 
trymen who embraced Christianity. Note, 
Bitter zeal and fiery persecution will set 
countrymen at variance, and break through 
all the bonds of nature, as well as contradict 
all the rules of religion. In every city where 
the apostles went to preach the gospel the 
Jews stirred up the inhabitants against them. 
They were the ringleaders of persecution in 
all places ; so in particular it was at Thessa- 
lonica: Acts xvii. 5, The Jews that believed 
|not, moved with envy, took unto them certain 
lewd fellows of the baser sort, and gathered « 
company, and set all the city in an uproar. 
Upon this occasion, the apostle gives a cha- 
racter of the unbelieving Jews (v. 15), enough 
to justify their final rejection and the ruin of 
their place, and church, and nation, whici: 
was now approaching. (1.) They killed the 
Lord Jesus, and impudently and presump- 
tuously wished that his blood might be on 


— oe eer. 
As 


Effects of the Christian ministry. 1 THESSALONIANS. 


them and ther «children. (2.) They killed 
their own prophets: so they had done ail 
along; their fathers had done so: they had 
been a persecuting generation. (3) The 
hated the apostles, and did them all the mis- 
chief they could. They persecuted them, 
and drove and chased them froin place to 
place: and no marvel, if they killed the 
Lord Jesus, that they persecuted his fol- 
lowers. (4.) They pleased not God. They 
had qgiite lost all sense of religion, and due 
eare to do their duty to God. It was a 
most fatal mistake to think that they did God 
service by killing God’s servants. Murder 
and persecution are) most hateful to God and 
cannot be justified on any pretence; they 
are so contrary to natural religion that no 
zeal for any true or only pretended institu- 
tion of religion can ever excuse them. (5.) 
hey were contrary to all men. Their per- 
secuting spirit was a perverse spirit; con- 
trary to the light of nature, and contrary to 
humanity, contrary to the welfare of all men, 
and contrary to the sentiments of all men not 
under the power of bigotry. (6.) They had 
an implacable enmity to the Gentiles, and en- 
vied them the offers of the gospel: Forbid- 
ding the apostles to speak to the Gentiles, that 
they might be saved. The means of salvation 
had long been confined to the Jews. Salva- 
tion is of the Jews, says our Saviour. And 
they were envious against the Gentiles, and 
angry that they should be admitted to share 
in the means of salvation. Nothing. pro- 
voked. them more than, our Saviour’s, speak- 
ing to them. at any time concerning this mat- 
ter; this enraged the Jews at Jerusalem, 
when, in his defence, Paul told them, he was 
sent unto the Gentiles, Acts xxii. 21. They 
heard him patiently till he uttered these 
words, but then could endure no longer, but 
lifted up. their voices, and said, Away with 
such a fellow from the earth, for it 1s not fit 
that he should live. ‘Thus. did the Jews fill 
up their sins; and nothing tends more to 
any person or people’s filling up, the measure 
of their sins than opposing the gospel, ob- 
structing the progress of it, and hindering 
the salvation. of precious souls. For the 
sake of these things wrath.has. come upon them 
to the uttermost; that is, wrath was deter- 
mined against them, and would soon oyer- 
take them. It was not many years after this 
that Jerusalem was destroyed, and the Jewish 
nation cut. off by the Romans. Note, When 
the measure of any man’s iniquity is full, and 
he has sinned to the uttermost, then comes 
wrath, and. that to the uttermost. 


17 But we, brethren, being taken 
from you ‘a short time in presence, 
not in heart, endeavoured the more 
abundantly to. see your face with great 
desire. 18, Wherefore we would have 
come unto you, even I Paul, once 
and again; but Satan hindered us. 


Ane Se eet eed tr New go> ee ae TR Ss “<< 


WON? FS ais 


19 For what és « 
crown of rejoicing? Ate: 
in the presence of our Lord 
Christ at his coming? 20 For 
our glory and joy. ~ —- 
In these words the apostle a logizes f 
his absence. Here observe, 1. He tells the 
they were involuntarily forced from, t 
We, brethren, were taken, fromyou, v.17. 
was the rage “of his persecutors. He was un- 
willingly sent away by night to Berea, Ac 
xvii.10. 2. Though he was absent in bod 
yet he was present in,heart. He had still ¢ 
remembrance of them, and great. carefor them. 
3. Even his bodily absence was but for,a shor 
time, the time of anhour. Timeis short, al 
our time on earth is short and uncert 
whether we are present with our friends 
absent from them. This world is nota p 
where we are always, or long, to be together, 
It is in heaven that holy souls shall meet, < 
never part more. 4. He earnestly andl 
and endeavoured to. see them again: We en- 
deavoured more abund te see your fac 
with great desire, v.17. So that the apos 
at least intended his absence should be bu 
for a short time. His desire and endeavoui 
were to return again very soon to Thee SA 
lonica. But men of business are not ma 
of their own time. Paul did his endeavour, 
and he could do no more, v.18. 5. He tell 
them that Satan hindered his return (v. 18), 
that is, either some enemy or enemies, or th 
great enemy of mankind, who stirred up op- 
position to Paul, either in his return'to Thes 
salonica, when he intended to return thither 
or stirred up such contentions or dissensio 
in those places whether he went as made bi 
presence necessary. Note, Satan is a con- 
stant enemy to the work of God, and does aif 
he can to obstruct it. 6. He assures theme 
his affection and high esteem for them, though 
he was not able, as yet, to be present with 
them according ’to his desire. "They were his 
hope, and joy, and crown of rejorcing ; his 
glory and joy. These are ms of grez 
and endeared affection, and high ectaeniel ‘ 
And it is happy when ministers and’ people 
have such mutual affection and esteem of each 
other, and especially if they shall thus rejoice, 
if those that sow and those that reap sh 
rejoice together, in the presence of our 
Jesus Christ at his coming. 
The apostle here puts the Thessalonians i 
mind that though he could not come to t 
as yet, and though he should never be able! 
to come to them, yet our Lord Jesus Christ | 
will come, nothing shall hinder this. <A 
further, whieli he shall come, all must ‘ 
in his presence, or before him. Ministers, 
and people must all appear before him, 
faithful people will bethegloryand joy of fai 
ful ministers in that great and glorious day. ; 
i 


CHAP. If. 
Tp this chapter the apostle gives further evidence of his this toreto si) 
Thessalonians, reminding them of his sending Tamothy ta’ 


J 


aw aengn therein and his indace ments so to 

cheese 5 ther also * bis great satisfaction 
of Tivssthyy with good concerning them, 
And Concludes with fervent prayer for them, ver. 11, 


HEREFORE when we could 
no longer forbear, we thought 
it good to be left at Athens alone; 2 
| And sent Timotheus, our brother, and 
| minister of God, and our fellowlabourer 
in the gospel of Christ, to establish 
and to comfort you concerning 
faith: 3 That no man should 
~moved by these afflictions: for 
ves know that we are ap- 
ted thereunto. 4 For verily, 

hen we were with you, we told you 
tr that we should suffer tribula- 
‘tion; even as it came to pass, and 
reknow. 5 For this cause, when I 
ms no longer forbear, I sent to 
mow your faith, lest by some means 
» tempter have tempted you, and 
pur labour be im vain. 


his sending Timothy to the Thessalonians. 
Though he was hindered from going to them 
yet his love was such that he could 
forbear sending Timothy to them. Though 
7m ealry was very useful to him, and he could 
well spare him, yet Paul was content, for 
i good, to be left alone at Athens. Note, 
ose ministers do not. duly value the esta- 
shment and welfare of their people who 
anot deny themselves in many things for 
thatend. Observe, 

“1. The character he gives of Timothy (v. 2): 
We sent Timotheus; our brother. Elsewhere 
e calls him his son; here he calls him bro- 
er. ‘Timothy was Paul’s junicr in age, his 
im gifts and graces, and of a lower 
ank in the ministry: for Paul was an apostle, 
‘ana Timothy but an evangelist; yet Paul calls 

im brother. This was an instance of the 
postle’s humility, and showed his desire to 

honour upon Timothy and to recommend 
im ‘to the esteem of the churches. He calls 

him also a minister of God Note, Ministers 
_ of the gospel of Christ are ministers of God, 
promote the kingdom of God among men. 
calls him also his fellow-labourer in the 
1 of Christ. Note, Ministers of the 
1 must look upon themselves as la- 
in the Lord’s vineyard; they have 
honourable office and hard work, yet a 

work. This isa true saying, If any man 
esire the office of a bishop, he desires a good 

k, 1 Tim. ii. 1. 
upon one another, and strengthen one 
ther’s hands, not strive and contend one 
another (which will hinder their work), 
Strive together to carry on the great work j 
ey are engaged in, namely, to preach and 
lish the gospel of Christ, and to persuade 
vou, Ix 


erl1o 


CHAP. IIL 


And ministers should. 


i‘, Se 


The mission of Timothy. 
people to embrace and entertain it and live 
suitably thereto 

If. The end and design why Paul sent 
Timothy: To establish you and io comfort you 
concerning your faith, v. 2. Paul had con- 
verted them to the Christian faith, ana now 
he was desirous that they might be confirmed 
and comforted, that they might be confirmed 
in the choice they had made of the Christian 
religion, and be comforted in the profession 
and practice of it. Note, The more we are 
comforted, the more we shall be confirmed, 
because, when we find pleasure in the ways 
of God, we shall thereby be engaged to con- 
tinue and persevere therein. The apostle’s 
design was to establish and comfort the Thes- 
salonians concerning their faith,—concerning 
the object of their faith, namely, the truths of 
the gospel, and particularly that Jesus Christ 
was the Saviour of the world, and so wise 
and good, so powerful and faithful, that they 
might rely upon him,—concerning the re- 
compence of faith, which was more than suf- 
ficient to balance all their losses and reward 
all their labours. 

III. The motive inducing Paul to send 


| Timothy for this end, namely, a godly fear or 
_ In these words the apostle gives an account | jealousy, lest they should be moved from the 


faith of Christ, vo. 3. He was desirous that 
no man, no one among them, should be 
moved or shaken in mind, that they should 
not apostatize or waver in the faith. And yet, 

1. He apprehended there was danger, and 
feared the consequence. 

(1.) There was danger, [1.] By reason of 
affliction and persecution for the sake of the 
gospel, vr. 3. These Thessalonians could not 
but perceive what afflictions the apostles and 
preachers of the gospel met with, and this 
might possibly stumble them ; and also these 
who made profession of the gospel were per- 
secuted, and without doubt these Thessa- 
lonians themselves were afflicted. [2.] By 
reason of the tempter’s subtlety and malice. 
The apostle was afraid lest by any means the 
tempter had tempted them, v. 5. The devil 
is a subtle and unwearied tempter, who seeks 
an opportunity to beguile and destroy us, and 
takes all advantages against us, both in a time 
of prosperity and adversity ; and he has often 
been successful in his attacks upon persons 
under afflictions. He has often prejudiced 
the minds of men against religion on account 
of the sufferings its professors are exposed to. 
We have reason therefore to be jealous over 
ourselves and others, lest we be ensnared 
by him. 

(2.) The consequence the apostle feared 
was lest his labour should be in yam. And 
thus it would have been, if the tempter had 
tempted them, and prevailed against them, to 
move them from the faith. They would have 
lost what they had wrought, and the apostle 
would have lost what he laboured for. Note, 
lt is the devil’s design to hinder the good 
fruit and effect of the preaching of the gospel 


If he cannot hinder ministers from labouring 


25 


The mission of ‘Timothy. 
in the word and doctrine, he will, if he be 
able, hinder them of the success of their la- 
bours. Note also, Faithful ministers are much 
concerned about the success of their labours. 
No one would willingly labour in vain; and 
ministers are loth to spend their strength, 
and pains, and time, for nought. 

2. To prevent this danger, with its bad 
consequence, the apostle tells them what care 
he tookin sending Timothy, (1.)To put themin 
mind of what he had told them before concern- 
ing suffering tribulation (v. 4), he says (v. 3), 
We are appointed thereunto, that is, unto afflic- 
tions. So is the will and purpose of God that 
through many afflictions we must enter into his 
kingdom. Their troubles and persecutions did 
not come by chance, not merely from the wrath 
and malice of the enemies of religion, but by 
the appointment of God. ~The event only came 
to pass according as God had determined, 
and they knew he had told them before it 
would be; so that they should not think it 
strange, and, being fore-warned, they should 
be fore-armed. Note, The apostles were so 
far from flattering people with an expectation 
of worldly prosperity in religion that, on the 
contrary, they told them plainly they must 
count upon trouble in the flesh. And herein 
they followed the example of their great 
Master, the author of our faith. Besides, it 
might prove a confirmation of their faith, 
when they perceived that it only happened to 
them as was predicted before. (2.) ‘To know 
their faith, that so he might inform the apos- 
tles whether they remained stedfast under all 
their sufferings, whether their faith failed or 
not, because, if their faith did not fail, they 
would be able to stand their ground against 
the tempter and all his temptations: their 
faith would be a shield, to defend them against 
all the fiery darts of the wicked, Eph. vi. 16. 

6 But now when Timotheus came 
from you untous,and brought us good 
tidings of your faith and charity, and 
that ye have good remembrance of us 
always, desiring greatly to see us, as 
we also to see you: 7 Therefore, 
brethren, we were. comforted over 
you in all your affliction and distress 
by your faith: 8 For now we live, 
if ye stand fast in the Lord. 9 For 
what thanks can we render to God 
again for you, for all the joy where- 
with we joy for your sakes before our 
God; 10 Night and day praying 
exceedingly that we might see your 
face, and might perfect that which is 
lacking in your faith ? 

Here we have Paul’s great satisfaction upon 
the return of Timothy with good tidings from 
the Thessalonians, in which we may observe, 

I. The good report Timothy made con- 
cerning them, v. 6. 


be de ae 


1 THESSALONIANS 


Without question, he | and morning, or very frequently, in the mide 


. o) 


was a willing messenger of these g: 
Concerning their faith, that is, c 
their stedfastness in the faith, th: wy 
not shaken in mind, nor turned aside fr 
the profession of the gospel. Their love al 
continued ; their love to the gospel, and t 
ministers of the gospel. For they hadago: 
and a kind remembrance of the apostles, an 
that constantly, or always. The 
the apostles were very dear to them, and f 
thoughts of them, and what they themsely: 
had received from them, were very preciow 
insomuch that they desired greatly to see th 
again, and receive some spiritual gift f 
them ; and there was nolove lost, forthe ape 
tle was as desirous to see them. It is hapy 
where there is such mutual love betwee 
minister and people. ‘This tends to prome 
religion, and the success ofthe gospel. T 
world hates them, and therefore they shou 
love one another. +4 
II. The great comfort and satisfaction th 
apostle had in this good report concernii 
them (v. 7, 8): Therefore, brethren, we we 
comforted in all our affliction and distre 
The apostle thought this good news of the 
was sufficient to balance all the troubles 
met with. It was easy to him to bear affli 
tion, or persecution, or fightings from witl 
out, when he found the good success of h 
ministry and the constancy of the conyert 
he had made to Christianity ; and his distres 
of mind on account of his fears within, | 
he had laboured in vain, was now in a go¢ 
measure over, when he understood their fait 
and the perseverance of it. This put x 
life and spirit into the apostle and made hit 
vigorous and active in the work of the Lor¢ 
Thus he was not only comforted, but great 
rejoiced also: Now we live, if you stand fa 
in the Lord, v. 8. It would have been a kil 
ing thing to the apostles if the profess 
of religion had been unsteady, or prove 
apostates ; whereas nothing was more ef 
couraging than their constancy. = 
III. The effects of this were thankfulne 
and prayer to God on their behalf. Observ 
1. How thankful the apostle was, v. 9. EF 
was full of joy, and full of praise and thank 
giving. When we are most cheerful we show! 
be most thankful. What we rejoice in 
should give thanks for. This is to rejoi 
before our God, to spiritualize ourjoy. Pau 
speaks as if he could not tell how to exp 
his thankfulness to God, or his joy -and re 
joicing for their sakes. But he was careful 
God should not lose the glory of the comfort 
he received in the welfare of his friends. His 
heart was enlarged with love to them and 
with thanksgiving to God. He was willing 
to express the one and the other as well as he 
could. As to thankfulness to God, this es- 
pecially is very imperfect in the present stat 
but, when we come to heayen, we shall d 
this work better than now we can. 2. He 
prayed for them night and day (v. 10), eveni 


So habinices of the day or slumber of the 
eht lifting up his heart to God in prayer. 
swe should pray always. And Paul’s 
er was fervent prayer. He prayed ex- 
dingly, and was earnest in his supplication. 
When we are most thankful we should 
ways give ourselves to prayer; and those 
give thanks for have yet need to be prayed 
Those whom we most rejoice in, and 
are our greatest comforts, must be our con- 
care, while in this world of temptation 
id imperfection. There was something still 
eking in their faith; Paul desired that this 
fight be perfected, and to see their face in 
order thereunto. Note, (1.) The best of men 
ec something wanting in their faith, if not 
‘to the matter of it, there being some mys- 
teries or doctrines not sufficiently known or 
lieved by them, yet as to the clearness and 
inty of their faith, there being some re- 
ining darkness and doubtings, or atleast as 
the effects and operations of it, these being 
pt so conspicuous and perfect as they should 
And, (2.) The ministry of the word and 
nances is helpful, and to be desired and 
ed for the perfecting of that which is lacking 
our faith. 


11 Now God himself and our 
ather, and our Lord Jesus Christ, 
t our way unto you. 12 And 
¢ Lord make you to increase and 
und in love one toward another, 
toward all men, even as we do 
ard you: 13 To the end he may 
blish your hearts unblameable in 
jliness before God, even our Father, 
t the coming of our Lord Jesus Christ 
with all his saints. 
"In these words we have the earnest prayer 
ithe apostle. He desired to be instrumen- 
n the further benefit of the Thessalonians; 
the only way to be so while at a distance 
as by prayer for them, together with his 
iting or sending tothem. He desired that 
faith might be perfected, which he could 
ot be the proper cause or author of; for he 


a 


CHAP. Ill. 


ees 


-. 


Apostolic Prayer 
self and his fellow-labourers, and on behalf 
of the Thessalonians 

1. He prays that himself and fellow-la- 
bourers might have a prosperous journey to 
them by the will of God, that their way might 
be directed to them, v.11. The taking ofa 
journey to this or that place, one would think, 
is a thing depending so much on a man’s own 
will, and lies so much in his own power, that 
Paul needed not by prayer to go to God about 
it. But the apostle knew that in God we 
live, and move, and have our being, that we 
depend upon God in all our motions and ac- 
tions, as well as for the continuance of life 
and being, that divine Providence orders all 
our affairs and that it is owing thereto if we 
prosper therein, that God our Father directs 
and orders his children whither they shall ge 
and what they shall do, that our Lord Jesus 
Christ in a particular manner directs the mo- 
tions of his faithful ministers, those stars 
which he holds in his right hand. Let us 
acknowledge God inall our ways, and he will 
direct our paths. 

2. He prays for the prosperity of the 
Thessalonians. Whether he should have an 
opportunity of coming to them or not, yet he 
earnestly prayed for the prosperity of their 
souls. And there are two things he desired 
for them, which we should desire for our- 
selves and friends:—(1.) That they might 
increase and abound in love (v. 12), in love to 
one another and in love to all men. Note, 
Mutual love is required of all Christians, and 
not only that they love one another, but that 
they also havea charitable disposition of mind 
and due concern for the welfare of all men. 
Love is of God, and is the fulfilling of the 
gospel as well as of the law. Timothy 
brought good tidings of their faith, yet 
something was lacking therein; and of their 
charity, yet the apostle prays that this might 
increase andabound. Note, We have reason 
to desire to grow in every grace, and have 
need of the Spirit’s influence in order to 
growth in grace ; and the way to obtain this 
is by prayer. We are beholden to God not 
only for the stock put into our hands at first, 
but for the improvement of it also: And to 


tended not to dominion over their faith, nor| our prayer we must add endeavour. To 


to have the donation of it, and he therefore} excite this in the Thessalonians the apostle 


oncludes with prayer for them. Observe, 
1. Whom he prays to, namely, God and 
Ghrist. Prayer isa part of religious worship, 
all religious worshipis due unto God only. 
ayer is here made to God, even the Father 
and our Father ; and also to Christ, even our 
Lord Jesus Christ. Therefore Jesus Christ 
¢ Lord is God, even as God our Father is 
| ¢ Prayer is to be offered to God as our 
Father So Christ taught his disciples to pray; 
‘and so the Spirit of adoption prompts them to 
bei tocry, Abba, Father. Prayer is not only 
‘to he offered in the name of Christ, but oi- 
fered up to Christ himself, as our Lord and 
our Saviour. 
If. What he prays for, with respect to him- 


again mentions his love, his abounding love, 
towards them. The more we are beloved, 
the more affectionate we should be. (2.) 
That they might be established unblamable 
in holiness, v. 13. This spiritual benefit is 
mentioned as an effect of increasing and 
abounding love: To the end that he (the Lord) 
may establish your hearts. Note, The more 
we grow and aboundin grace, and particularly 
in the grace of love, the more we are estab- 
lished and confirmed in it. Note also. 
Holmess is required of all those who would 
go to heaven, and therein we must be un- 
blamable ; that is, we must act in every thing 
so that we may not in the least contradict the 
profession we make of holiness. Our desire 


Exhortations to holiness. 


should be to have our hearts established m 
noliness before God, and be preserved safe, to 
the coming of the Lord Jesus Christ; and 
that we may be unblamable before God, even 
the Father, now, and be presented blameless 
before the throne of his glory, when the Lord 
Jesus shall come with all his saints. Note, 
{1.} The Lord Jesus will certainly come, and 
come in his glory. [2.] When he comes, his 
saints will come with him: They shall appear 
with him in glory. [3.] Then the excellency 
as well as the necessity of holiness will appear, 
because without this no hearts shall be estab- 
lished at that day, uor shall any one be un; 
blamable, or avoid everlasting condemnation. 
CHAP. IV. 


fm this chapter the apostle gives earnest exhortations to abound in 
holiness, with a caution against uncleanness, enforced with 
several arguments, ver. 1—S, He then mentions the great 
duties of brotherly love, and quietness with industry in our 
callings, ver. 9—12, And concludes with comforting those who 
mourned for their relations and friends that died in the Lord, 
ver. 13—18. 


URTHERMORE then we ‘be- 

seech you, brethren, and exhort 
you by the Lord Jesus, that as ye 
have received of us how ye ought to 
walk and to please God, so ye would 
abound more and more. 2 For ye 
know what commandments we gave 
you by the Lord Jesus. 3 For this 
is the will of God, even your sanctiti- 
cation, that ye should abstain from 
fornication: 4 That every one of 
you should know how to possess his 
vessel in sanctification and honour ; 
5 Not in the lust of concupiscence, 
even as the Gentiles which know not 
God: 6 That no man go beyond and 
defraud his brother in any matter : 
because that the Lord is the avenger 
of all such, as we also have forewarned 
you and testified. 7 For God hath 
not called us unto uncleanness, but 
unto holiness. 8 He therefore that 
despiseth, despiseth not man, but 
God, who hath also given unto us 
his holy Spirit. 

Here we have,. ? 

I. An exhortation to abound in holiness, 
to abound more and more in that which is 
good, v. 1,2. We may observe, 

1. The manner in which the exhortation 
is given—very affectionately. The apostle 
entreats them as brethren; he calls them so, 
and leved them as such. Because his love 
to them was yery great, he exhorts them very 
earnestly: We beseech and exhort you. The 
apostle was unwilling to take any denial, and 
therefore repeats his exhortation again and 
again. 

2. The matter of his exhortation—that 
they would abound more and more in holy 
walking, or excel in those things that are 


1 THESSALONIANS. 


i ee 
Serer. | 


good, in good works. 
famed abroad, and they 
ples to other churches: yet tl 
would have them yet further to excel 
and to make further progress in 
Note (1.) Those who most excel otk 
short of perfection. The very bes 
should forget those things which are 
and reach forth unto those things which 
before. (2.) It is not enough that we ab 
in the faith of the gospel, but we must abo 
in the work of faith. We must not only y 
severe to the end, but we should grow het 
and walk more evenly and closely with G 
3. The arguments with which the apo 
enforces his exhortation. (1.) They had bi 
informed of their duty, They knew th 
Master’s will, and could not plead ignora 
as an excuse. Now as faith, so knowle: 
is dead without practice. They had recei 
of those who had converted them to Chi 
tianity, or been taught of them, how ¢ 
ought to walk. . Observe, The design of 
gospel is to teach men not only what t 
should believe, but also how they ought 
live; not so much to fill men’s minds ¥ 
notions as to regulate their temper and 
haviour. The apostle taught them how 
walk, not how to talk. To talk well withe 
living well will never bring us to heaven: 
the character of those who are in Christ Je 
is this: They walk not after the flesh, but qj 
the Spirit. (2.) Another argument is f 
the apostle taught and exhorted them in 1 
name, or by the authority, of the’ Lord Ji 
Christ. He was Christ’s minister and a 
bassador, declaring to them what was | 
will and command of the Lord Jesus. 
Another argument is this. Herein 
would please God: Holy walking is m 
pleasing to the holy God, who is gloriou 
holiness. This ought to be the aim and 
bition of every Christian, to please God 
to be accepted of him. We should not 
men-pleasers, nor flesh-pleasers, but shot 
walk so as to please God. (4.) The m 
according to which they ought to walk 2 
act—the commandments they had gwen th 
by the Lord Jesus Christ, which were | 
commandments of the Lord Jesus Chr 
himself, because given by authority al 
direction from him.and such as were agre 
able to his will. The apostles of our Lo 
Jesus Christ were only commissioned by hi 
to teach men to observe all things whats 
ever he had commanded them, Matt. xxviii. 2 
Though they had great authority from Christ, 
yet that was to teach men what Christ had 
commanded, not to give forth commandments 
of their own. They did not act as lords ov 
God’s heritage (1 Pet. v. 3), nor should 
do so that pretend to be their succes 
The apostle could appeal to the Th 
lonians, who knew what commandmen 
gave them, that they were no other 
what he had received from the Lord Jesi 
II. A caution against uncleanness. 


iy 


directly cont to sanctification, 
holy ing to which he so earnestly 
them. This caution is expressed, 
enforced by many arguments, 
i ressed in these words: 
WE/should abstain from fornication (v. 3), by 
ich we are to understand all uncleanness 
: ver, either in a married or unmarried 
ate. Adultery is of course included, though 
fornication is particularly mentioned. And 
other sorts of uncleanness are also forbidden, 
“which it is a shame even to speak, though 
y are done by too many imsecret. All 
t is contrary to chastity in heart, speech, 
behaviour, is contrary to the command 
God in the decalogue, and contrary to 
at holiness which the gospel requires. 
2. There are several arguments to enforce 
caution. As, (1.) This branch of sanc- 
on in particular is the will of God, v. 3. 
the will of God in general that we should 
s holy, because he that called us is holy, and 
scause we are chosen unto rE ib 
le sanctification of the Spirit ; and not only 
God require holiness in the heart, but 
purity in our bodies, and that we should 
sanse ourselves from all filthiness both of 
flesh and spirit, 2 Cer. vii. 1. Wherever the 
body is, as it ought to be, devoted to God, 
d dedicated and set apart for him, it should 
= kept clean and pure for his service ; and, 
s chastity is one branch of our sanctifica- 
m,so this is one thing which God com- 
mands in his law, and what his grace effects 
mall truebelievers. (2.) This will be greatly 
for our honour: so much is plainly implied, 
4. Whereas the contrary will be a great 
onour. And his reproach shall not be 
ed away, Prov. vi. 33. The body is here 
alled the vessel of the soul, which dwells 
em (so 1 Sam. xxi. 5), and it must be 
pure from defiling lusts. Every one 
ould be careful in this matter, as he values 


‘this account, that his inferior appetites 
nd passions gain not the ascendant, tyran- 
over his reason and conscience, and 
aving the superior faculties of his soul. 
at ean be more dishonourable than for a 
mal soul to be enslaved by bodily affec- 
is and brutal appetites? (3.) To indulge 

lust of concupiscence is to live and act like 
eathens? Even as the Gentiles who know 
not God, v. 5. The Gentiles, and especially 

= Grecians, were commonly guilty of some 
ns of uncleanness which were not so evi- 
mtly forbidden by the light of nature. But 
did not know God, nor his mind and 

vill, so well as Christians know, and should 
know, this his will, namely our sanctification 
in this branch of it. It is not so much to be 
ed at, therefore, if the Gentiles in- 
their fleshly appetites and lusts; but 
as Should not walk as unconverted 
, in lasciviousness, lusts, excess of 
‘wie, revellings, banquetings, &c. (1 Pet. iv. 
), because those who are in Christ ave 


CHAP. Iv. 


Caution against impurity. 
! crucified the flesh with ifs affections and lusts. 
(4.) The sin of uncleanness, especially adul- 
tery, is a great piece of injustice that God 
will be the avenger of; so we may under- 
stand those words, That no man go beyond 
or defraud his brother (v. 6) in any matiter— 
ty T@ Tpaypart, in this matter of which the 
apostle is speaking in the preceding and fol- 
lowing verses, namely, the sin of unclean- 
ness. Some understand these words as a 
further warning and caution against injus- 
tice and oppression, all fraud and deceit in 
our dealings with men, which are certainly 
criminal, and contrary to the gospel. And 
Christians should not mpose upon the igno- 
Trance and necessity of those they deal with, 
and so go beyond them, nor should they by 
equivocations or lying arts defraud them ; 
and although this may be practised by some 
and lie long undiscovered, and so go un- 
punished.among men, yet the righteous God 
will render a recompence. But the meaning 
may rather be to show the injustice and 
wrong that in many cases are done by the 
sin of uncleanness. Not only are fornicatior 
and other acts of uncleanness sins against his 
own body who commits them (1 Cor. vi. 18), 
not only are they very injurious to the sinner 
himself both in soul and body, but some- 
times they are very injurious, and no less 
than defrauding, acts of injustice to others, 
particularly to those who are joined together 
in the marriage covenant and to their pos- 
terity. And, as this sin is of such a heimous 
nature, so it follows that God will be the 
avenger of it. Whoremongers and adulierers 
God will judge, Heb.xii.4. This the apostle 
had forewarned and testified by his gospel, 
which, as it contamed exceedingly great and 
precious promises, so also it revealed from 
heaven the wrath of God aguinst all ungod- 
liness and unrighteousness among men, Rom 
1%. 18. (5.) The sin of uncleanness is con- 


own honour and will not be contemptible | trary to the nature and design of our Chris- 


tian calling: For God hath called us not unio 
uncleanness, but unto holiness, v. 7.. The law 
of God forbids all impurity, and the gospel 
Tequires the greatest purity; it calls us from 
uncleanness unto holiness. (6.) The con- 
tempt therefore of God’s law and gospel is 
the contempt of God himself: He that de- 
spises despises God, not man only. Some 
might possibly make light of the precepts of 
purity and holiness, because they heard them 
from men like themselves; but the apostle 
lets them know that they were God’s com- 
mands, and to violate them was no less than 
to despise God. He adds, God hath given 
Christians his Spirit, mtimating that all sorts 
of uncleanness do im an especial manner 
grieve the Holy Spirit. and will provoke him to 
withdraw from us ; and also the Holy Spirit 
is given unto us to arm us against these 
sins, and to help us to mortify these deeds 
of the body, that we may live, Rom. viii. 13. 


9 But as touching brotherly love 


Brotherly love. 


ye need not that I write unto you: 
for ye yourselves a1, taught of God 
to love another. 10 4nd indeed ye 
do it toward all the brethren which 
are in all Macedonia : but we beseech 
you, brethren, that ye increase more 
and more; 11 And that ye study 
to be quiet, and to do your own 
business, and to work with your own 
hands, as we commanded you; 12 
That ye may walk honestly toward 
them that are without, and that ye 


- may have lack of nothing. 


In these words the apostle mentions the 
great duties, 

I. Of brotherly love. This he exhorts 
them to increase in yet more and more. ‘he 
exhortation is introduced, not with a com- 
pliment, but with a commendation, because 
they were remarkable in the exercise of it, 
which made it less needful that he should 
write to them about it, v. 9. Thus by his 
gocd opinion of them he insinuated himself 
mto their affections, and so made way for 
his exhortation to them. Note, We should 
take notice of that in others which is good, 
to their praise, that by so doing we may lay 
engagements upon them to abound therein 
more and more. Observe, 

1. What it is that the apostle commends 
m them, It was not so much their own 
virtue as God’s grace; yet he takes notice 
of the evidence they gave of the grace 
of God in them. (1.) It was God’s grace 
that he took special notice of: that God had 
taught them this good lesson: Yow your- 
selves are taught of God to love one another, 
v. 9. Whoever does that which is good is 
taught of God to do it, and God must have 
che glory. All who are savingly taught of 
God are taught this lesson, to love one 
another. This is the livery of Christ’s family. 
Note also, The teaching of the Spirit exceeds 
the teaching of men; and, as no man should 
teach contrary to what God teaches, so none 
can teach so effectually as he teaches ; and 
men’s teaching is vain and useless unless 
God teach also. (2.) The Thessalonians gave 
good evidence of their being taught of God 
by their love to the brethren in all Macedonia, 
v.10. They not only loved those of their 
own city and society, or such as were near 
them and just of their own sentiments, but 
their love was extensive. And a true Chris- 
tian’s is so to all the saints, though distant 
from him in place, and differing from him in 
some opinions or practices of less moment. 

2. The exhortation itself is to increase 
more and more in this great grace and duty 
of brotherly love, v. 10. Though these 
Thessalonians had in some sense no need 
of an exhortation to brotherly love, as if it 
were wholly wanting, yet they must be ex- 
norted to pray for more, and labour for more. 


1 THESSALONIANS. eee 


i ~ Fee 
’ 


Loa 
t 


There are none on this side 
in perfection. Those wh 
this or any other grace have nee 
therein as well as of perseve 
the end. me 
Il. Of quietness and industry in 
callings. Observe, 1. The apostle | 
to these duties: that they should study to 
quiet, v.11. It is the most desirable 
to have a calm and quiet temper, and 
of a peaceable and quiet behaviour. T 
tends much to our own and others’ hap 
ness; and Christians should study how 
be quiet. We should be ambitious 
industrious how to be calm and quiet in ¢ 
minds, in patience to possess cur own sou 
and to be quiet towards others; or of 
meek and mild, a gentle and peaceable ¢ 
position, not given to strife, contention, 
division. Satan is very busy to disquiet | 
and we have that in our own hearts # 
disposes us to be disquiet; therefore 
us study to be quiet. It follows, Do yc 
own business. When we go beyond th 
expose ourselves to a great deal of — 
quietude. Those who are busy-bod 
meddling in other men’s matters, genem 
have but little quiet in their own minds a 
cause great disturbances among their nei 
bours ; at least they seldom mind the of 
exhortation, to be diligent in their own ¢ 
ing, to work with their own hands ; and 
this was what the apostle commanded the 
and what is required of us also. Chi 
tianity does not discharge us from the w 
and duty of our particular callings, — 
teaches us to be diligent therein. 2. " 
exhortation is enforced with a double ar 
ment; namely, (1.) So we shall live 
ditably Thus we shall walk honestly, 
decently and creditably, towards those 
are without, v. 12. This will be to act 
becomes the gospel, and will gain 
report from those that are strangers, 
enemies to it. Note, It is a great orn 
to religion when the professors of it am 
meek and quiet spirits, diligent to do th 
own business, and not busy-bodies in® 
men’s matters. (2.) We shall live comfe 
bly, and have lack of nothing, ». 12. 
often by their slothfulness bring them 
into narrow circumstances, and reduce th 
selves to great straits, and are liable to 
wants, when such as are diligent 
own business live comfortably and hay 
of nothing. They are not burdenso: 
their friends, nor scandalous to strange 
They earn their own bread, and haye 1 
greatest pleasure in so doing. 


13 But I would not have you to’ 
ignorant, brethren, concerning the 
which are asleep, that ye sorrow 
even_as others which have no! 
14 For if we believe that Jesus 
and rose again, even so them al 


[which sleep in Jesus will God bring 
with him. 15 For this we say unto 
rou by the word of the Lord, that 
e which are alive and remain unto 
lprevent them which are asleep. 
Por the Lord himself shall descend 


=f 


E CHAP, IV. 


<—h  | ‘ P os 


State of deparied saints, 


in Jesus, v.14. Being still in union with 
him, they sleep in his arms and are under 
his special care and protection. Their souls 
are in his presence, and their dust is under 
his care and power; so that they are not 


| the coming of the Lord shall not} lost, nor are they losers, but great gainers 
16 by death, and their removal out of this world 


is into a better. 
2. They shall be raised up from the dead, 


heaven with a shout, with the} and awakened out of their sleep, for God will 


voice of the archangel, and with the! briny them with him, v.14. They then are 


p of God: 
st shall rise first: 17 Then we 
hich are alive and remain shall be 


Lord. 18 Wherefore comfort one 
’ ther with these words. 


ir relations and friends that died in the 


sorrows, because, 
L. This looks as if we had no hope, v. 
It is to act too much like the Gentiles, 
io had no hope of a better life after this; 
we Christians, who have a most sure 
| hope, the hope of eternal life after this, 
which God who cannot lie hath promised us, 
should moderate all our joys and our sorrows 
account of any worldly thing. This hope 
$ more than enough to balance all our griefs 
upon account of any of the crosses of the 
_ present time. 
It. This is an effect of ignorance concern- 
mg those who are dead, v. 13. There are 
e things which we cannot but be igno- 
‘rant of concerning those that are asleep; for 


inknown thing, and the state of the dead, 

or the state after death, we are much in the 
_ dark about ; yet there are some things con- 
. ing those especially who die in the Lord 
that we need not, and ought not, to be igno- 
_ Fantof ; and, if these things be really under- 
stood and duly considered, they will be suf- 
’ ficient to allay our sorrow concerning them. 
_ 1. They sleep in Jesus. They are asleep, 
v. 13. They have fallen asleep in Christ, 1 
Vor. xy. 18. Death does not annihilate them. 
Ttis but a sleep to them. 
id undisturbed rest. 
t of this troublesome world, to rest fiom 
li their labours and sorrows, and they sleep 


| In these words the apostle comforts the | knew and believed this. 
onians who mourned for the death of }surrection of Christ are fundamental articles 


and the dead in| with God, and are better where they are than 


when they were here; and when God comes 
he will bring them with him. The doctrine 
of the resurrection and the second coming of 


aught up together with them in the! Christ is a great antidote against the fear of 
buds, to meet the Lord in the air: | death and inordinate sorrow for the death of 
and so shall we ever be with the| our Christian friends; and this doctrine we 


have a full assurance of, because we believe 
that Jesus died and rose again, v.14. it is 
taken for granted that as Christians they 
The death and re- 


of the Christian religion, and give us hope of 


Lord. His design is to dissuade them from |a joyful resurrection ; for Christ, having risen 
excessive grief, or inordinate sorrow, on that ;from the dead, has become the first fruits of 
gecount. All grief for the death of friends | those that slept ; and therefore those who have 
is far from being unlawful ; we may weep at | fallen asleep in him have not perished nor 
st for ourselves if we do not weep for them, | are Jost, 1 Cor. xv. 18, 20. His resurrection is 
ep for own loss, though it may be their |a full confirmation of all that is said in the 
Yet we must not be immoderate in | gospel, or by the word of the Lord, which has 


brought life and immortality to light. 

3. Their state and condition shall be glo- 
rious and happy at the second coming of 
Christ. This the apostle informs the Thes- 
salonians of by the word of the Lord (v. 15), 
by divine revelation from the Lord Jesus; 
for though the resurrection of the dead, and 
a future state of blessedness, were part of the 
creed of the Old-Testament saints, yet they 
are much more clearly revealed in and by the 
gospel. By this word of the Lord we know, 
‘1,) That the Lord Jesus will come down from 
heaven in all the pomp and power of the up- 
per world (v. 16): The Lord himself shall de- 
scend from heaven with a shout. He ascend- 
ed into heaven after his resurrection, and 


the restitution of all things; and then he 
will come again, and appear in his glory. He 
will descend from heaven into this our air, 
”.17. The appearance will be with pomp 
and power, with a shout—the shout of a king, 
and the power and authority of a mighty 
king and conqueror, with the voice of the 
archangel ; an innumerable company of an- 
gels will attend him. Perhaps one, as ge- 
neral of those hosts of the Lord, will give 
notice of his approach, and the glorious ap- 
pearance of this great Redeemer and Judge 
will be proclaimed and ushered in by the 
trump of Ged. For the trumpet shall sound. 


It is their rest, | and this will awaken those that sleep in the 
They have retired dust of the earth, and will summon all the 


worldto appear. For, (2.) The dead shall be 
raised: The dead in Christ shall rise first (e 


State of departed saints. 


16), before those who are found alive at 
Christ’s coming shall be changed ; and so it 
appears that those who shall then be found 
alwe shall not prevent those thut are asleep, v 
15. The first care of the Redeemer in that 
day will be about his dead saints; he will 
raise them before the great change passes on 
those that shall be found alive: so that those 
who did not sleep in death will have no 
greater privilege or joy at that day than those 
who fell asleep i in Jesus. (3.) Those that shall 
be found alive will then be changed. They 
Shall be caught up together with them in the 
clouds, to meet the Lord in the air, v.17. At, 
or immediately before, this rapture into the 
clouds, those who are alive will undergo a 
mighty change, which will be equivalent to 
dying. This change is so mysterious that 
We cannot comprehend it : we know little or 
nothing of it, 1 Cor. xv.51. | Only, in the 
general, this mortal must put on immortality, 
and these bodies will be made fit to inherit 
the kingdom of God, which flesh and blood 
in its present state are not capable of. This 
change will be in a moment, in the twinkling 
of an eye (1 Cor. xv. 52), in the very instant, 
or not long after the raising up of those that 
sleep in Jesus. And those who are raised, 
and thus changed, shall meet together in the 
clouds, and there meet with their Lord, to 
congratulate him on his coming, to reebive 
the crown of glory he will then bestow upon 
them, and to be assessors with him in judg- 
ment, approving and applauding the sentence 
he will then pass upon the prince of the power 
of the air, and all the wicked, who shall be 
doomed to destruction with the devil and his 
angels. (4.) Here is the bliss of the saints 
at that day : they shall be ever with the Lord, 
v.17. It will be some part of their felicity 
that all the saints shall meet together, and 
remain together for ever; but the principal 
happiness of heaven is this, to be with the 
Lord, to see him, live with him, and enjoy 
him, for ever. This should comfort the 
saints upon the death of their friends, that, 
although death has made a separation, yet 
their souls and bodies will meet again; we 
and they shall meet together again: we and 
they with all the saints shall meet our Lord, 
and be with him for ever, no more to be se- 
parated either from him or from one another 
for ever. And the apostle would have us 
comfort one another with these words, v. 18. 
We should endeavour to support one another 
in times of sorrow, not deaden one another’s 
spirits, nor weaken one another’s hands, but 
should comfort one another; and this may 
be done by serious consideration and dis- 
course on the many good lessons to be 
Jearned from the doctrine of the resurrec- 
tion of the dead, the second coming of Christ, 
and the glory of the saints in that day. 
CHAP. V. 


The apostle, having spuken in the end of the foregoing chapter con- 
cerning the resurrection, and the second coming of Christ, pro- 
ceeds to speak concerning the uselessness of enquiring after the 
particular time of Christ’s coming, which would be sudden and 


1 THESSALONIANS. 


">. eee, ee 


terrible to the wicked, but comfortable to 
saa of a 


He thenexhorts them to the duties ps e obriety 
the exercise of faith, love, aud dene, as being suitable t 

state, ver. 6—10. Ju the next words he exhorts them 
duties they owed to others, or to one another (ver, 
afterwards to several other Christian duties of on n 
(ver. 16—22), and them concludes this epistle, ver. 23— 


UT of the Cis tel ahowsondl 

brethren, ye have no need th 
I write unto you. 2 For si 
know perfectly that the day of 4 
Lord so cometh as a thief in t 
night. 3 For when they shall sa 
Peace and safety; then sudden ¢ 
struction cometh upon them, — 
travail upon a woman with chi 
and they shall not eseape. 4 B 
ye, brethren, are not in darkne 
that that day shouid overtake you 
a thief. 5 Yevare aliciehayciatlelaeaty 
light, and the children of the. say 
are not of the night, nor of darkne 

In these words observe, 

I. The apostle tells the’ WPiiedslioniail ns 
was needless or useless to enquire about tl 
particular time of Christ’s coming: O 
times and seasons you need not that I 
unto you, v.1. “The thing is certain 
Christ will come, and there is a certain ti 
appointed for his coming; but there wai 
need that the apostle should write about th 
and therefore he had no revelation gi 
him; nor should they or we enquire i 
this secret, which the Father has reserved 
his own power. Of that day and hour knot 
no man. Christ himself did not reveal t 
while upon earth ; it was not in his comm 
sion as the great prophet of the church: 
did he reveal this to his apostles ; there ¥ 
no need of this. ‘There are times and s 
for us to do our work in: these it is our du 
and interest to know and observe; but # 
time and season when we must giv 
account we know not, nor is it Sa 
we should know them. Note, hers 
many things which our vain curiosity desir 
to know which there is no necessity at 
of our knowing, nor would our knowledge: 
them do us good. 

II. He tells them that the coming of Ch 
would be sudden, anda great surprise to m 
men, v.2. And this is what'they knew pe 
fectly, or might know, because our Lo 
himself had so said: In such an hour as y 
think not, the Son of man cometh, Matt. xxiv.4 
So Mark xiii. 35, 36, Watch. you there 
for you know not when the master of the hous 
cometh ; lest, coming suddenly, he find yo 
sleeping. And no doubt the apostle had tol 
them, as of the coming of Christ, so also 0 
his coming suddenly, which is the meaning’ 
his coming as a thief in the night, Rev. xvi. 1 
As the thief usually cometh in the dead 
of the night, when he is least expected, 
a surprise will the day of the Lord be; § 
sudden and surprising will be his appearance. 


ad See Soha See om 
Pe ge 


knowledge of this will be more useful 
| to know the exact tirne, because this 
ould awaken us to stand upon our watch, 
we may be ready whenever he cometh. 
Il. He tells them how terrible Christ’s 
ing would be to the ungodly, v.3. It 
vill be to their destruction in that day of the 
rd. The righteous God will bring ruin 
on his and his people’s enemies; and this 
destruction, as it will be total and 
so, 1. It will be sudden. It will over- 
them, and fall upon them, in the midst 
carnal security and jollity, when they 
y in their hearts, Peace and safety, when 
ey dream of felicity and please themselves 
ain amusements of their fancies or their 
, and think not of it,—as travail cometh 
a@ woman with child, at the set time in- 
but not perhaps just then expected, 
eatly feared. 2. It will be unavoidable 
ction too: They shall not escape ; they 
‘in no wise escape. There will be no 
possible for them to avoid the terror 
he punishment of that day. There will 
9 place where the workers of iniquity shall 
ble to hide themselves, no shelter from the 
orm, nor shadow from the burning heat 
at shall consume the wicked. 
. He tells them how comfortable this 
ill be to the righteous, v.4,5. Here ob- 
2, 1. Their character and privilege. ‘They 
not in darkness; they are the children of 
elight, &c. This was the happy condition 
‘the Thessalonians as it is of all true Chris- 
ms. They were not ina state of sin and 
norance as the heathen world. ‘They were 
time darkness, but were made light in. the 
d. They were favouredwith the divine re- 
tion of things that are unseen and eternal, 
rticularly concerning the coming of Christ, 
id the consequences thereof. ‘They were 
ie children of the day, for the day-star had 
upon them ; yea, the Sun of righteous- 
ss had arisen on them with healing under 
wings. They were no longer under the 
arkness of heathenism, nor under the sha- 
ws of the law, but under the gospel, which 
rings life and immortality to light. 2'Tim.i. 
). 2. Their great advantageon this account : 
_ that day should not overtake them as a 
*v.4. It was at least their own fault if 
ley were surprised by that day. They had 
warning, and sufficient helps to provide 
t that day, and might hope to stand 
omfort and confidence before the Son 
pan. This would bea time of refreshing 
them from the presence of the Lord, who to 
e that look for him will appear without sin 
| their salvation, and will come to them as 
a friend in the day, not asa thief in the night. 
6 Therefore, let us not sleep, as 
‘others; but let us watch and be 
er. 7 For they that sleep sleep in 
night ; and they that be drunken 
drunken in the night. 8 But let 


us, who are of the day, be soper, 


eee CHAP We) 


FS of f th. 
btn Pe iv. Spo 
St em 


_ Watchfulness and sobriety, 

putting on the breastplate of faith 
and love; and, for an helmet, the 
hope of salvation. 9 For God hath 
not appointed us to wrath, but to 
obtain salvation by our Lord Jesus 
Christ, 10 Who died for us, that, 
whether we wake or sleep, we should 
live together with him. 


On what had been said, the apostle grounds 
seasonable exhortations to several needful 
duties. . 

I. To watchfulness and sobriety, v. 6. 
These duties are distinct, yet they mutually 
befriend one another. For, while we are 
compassed about with so many temptations 
to intemperance and excess, we shall not keep 
sober, unless we be upon our guard, and, 
unless we keep sober, we shall not long watch. 
1. Then Jet us not sleep as do others, but let 
us watch ; we must not be secure and careless, 
nor indulge spiritual sloth and idleness. We 
must not be off our watch, but continually 
upon our guard against sin, and temptation 
to it. The generality of men are too careless 
of their duty and regardless of their spiritual 
enemies. They say, Peace and. safety, when 
they are in the greatest danger, doze away 
their precious moments on which eternity de- 
pends, indulging idle dreams, and have no 
more thoughts nor cares about another world 
than men that are asleep have about this. 
Either they do not consider the things of an- 
other world at all, because they are asleep; 
or they do not consider them aright, be- 
cause they dream. But let us watch, and act 
like men that are awake, and that stand 
upon their guard 2. Let us also be sober, 
or temperate and moderate. Let us keep 
our natural desires and appetites after the 
things of this world within due bounds. So- 
briety is usually opposed to excess in meats 
and drinks, and here particularly it is opposed 
to drunkenness ; but it also extends to all 
other temporal things. Thus our Saviour 
warned. his disciples to take heed lest their 
hearis. should be overcharged with surfeiting 
and drunkenness, and cares of this life, and so 
that day come on them unawares, Luke xxi. 34. 
Our moderation then, as to all temporal 
things, should be known to all men, because the 
Lord is at hand. Besides this, watchfulness 
and sobriety are most suitable to the Chris- 
tian’s characterand privilege, as beg children 
of the day ; because those that sleep sleepin 
the night, and those that are drunken are 
drunken in the night, v.7. It isa most re- 
proachful thing for men to sleep away the 
day-time, which is for work and not for sleep, 
to be drunken in the day, when so many eyes 
are upon them, to behold their shame. It 
was not so strange if those who had not the 
benefit of divine revelation suffered them- 
selves to be lulled asleep by the devil in 
carnal security, and if they laid the reins upon 
the neck of their appetites, and indulged 


a PS a hep ak RENE EP Ors enn 
hy a if} ‘ i- . i ~~ ‘ 


‘ 


a. 


Vartous exhortations. 


themselves in all manner of riot and excess ; 
for it was night-time with them. ‘They were 
not sensible of their danger, therefore they 
slept ; they were not sensible of their duty, 
therefore they were drunk : but it ill becomes 
Christians to do thus. What! shall Chris- 
tians, who have the light of the blessed 
gospel shining in their faces, be careless 
about their souls, and unmindful of another 
world: Those who have so many eyes upon 
them should conduct themselves with pe- 
culiar propriety. 

II. To be well armed as well as watchful : 
to put on the whole armour of God. This is 
necessary in order to such sobriety as becomes 
us and will be a preparation for the day of 
the Lord, because our spiritual enemies are 
many, and mighty, and malicious. They 
draw many to their interest, and keep them 
in it, by making them careless, secure, and 
presumptuous, by making them drunk— 
drunk with pride, drunk with passion, drunk 
and giddy with self-conceit, drunk with the 
gratifications of sense: so that we have need 
to arm ourselves against their attempts, by 
putting on the spiritual breast-plate to keep 
the heart, and the spiritual helmet to secure 
the head; and this spiritual armour consists 
of the three great graces of Christians, faith, 
love, and hope, v. 8. 1. We must live by 
faith, and this will keep us watchful and 
sober. If we believe that the eye of God 
(who is a spirit) is always upon us, that we 
have spiritual enemies to grapple with, that 
there is a world of spirits to prepare for, we 
shall see reason to watch and be sober. Faith 
will be our best defence against the assaults 
of our enemies. 2. We must get a heart in- 
flamed with love; and this also will be our 
defence. True and fervent love to God, and 
the things of God, will keep us watchful and 
sober, and hinder our apostasy in times of 
trouble and temptation. 3. We must make 
salvation our hope, and should have a lively 
hope of it. This good hope, through grace, 
of eternal life, will be as a helmet to defend 
the head, and hinder our being intoxicated 
with the pleasures of sin, which are but fora 
season. If we have hope of salvation, let us 
take heed of doing any thing that shall shake 
our hopes, or render us unworthy of or unfit 
for the great salvation we hope for. Having 
mentioned salvation and the hope of it, the 
apostle shows what grounds and reasons 
Christians have to hope for this salvation, as 
to which observe, He says nothing of their 
meriting it. No, the doctrine of our merits 
is altogether unscriptural and antiscriptural ; 
there is no foundation of any good hope upon 
that account. But our hopes are to be 
grounded, (1.) Upon God’s appointment : 
because God hath not appointed us to wrath, 
but to obtain salvation, v.9:. If we would 
trace our salvation to the first cause, that is 
God’s appointment. Those who live and die 
in darkness and ignorance, who sleep and are 
drunken as in the night, are, it is but teo 


1 THESSALONIANS. 


/ 


plain, appointed to wrath : but ' 
who are of the day, if they watch 
sober, it is evident that they are appointet 
obtain salvation. And the sureness and fi 
ness of the divine appointment are the gr 
support and encouragement of our ho 
Were we to obtain salvation by our own mi 
or power, we could have but little or no he 
of it; but seeing we are to obtain it by virt 
of God’s appointment, which we are § 
cannot be shaken (for jus purpose, accord 
to election, shall stand), on this we build u 
shaken hope, especially when we consid 
(2.) Christ’s merit and grace, and that sal 
tion is by our Lord Jesus Christ, who di 
for us. Our salvation therefore is owing 1 
and our hopes of it are grounded on, Ch <p 
atonement as well as God’s appointme) 
and, as we should think on God’s gracio 
design and purpose, so also on Christ’s de 
and sufferings, for this end, that whether: 
wake or sleep (whether we live or die, for de; 
is but a sleep to believers, as the apostle h 
before intimated) we should live together 
Christ live in union and in glory with h 
for ever. And, as it is the salvation 
Christians hope for to be for ever with 1 
Lord, so one foundation of their hope is th 
union with him. And if they are united w 
Christ, and live in him, and live to him, he 
the sleep of death will be no prejudice to | 
spiritual life, much less to the life of g 
hereafter. On the contrary, Christ died 
us, that, living and dying, we might be hi 
that we might live to him while we are he 
and live with him when we go hence. 
11 Wherefore comfort yourselvs 
together, and edify one another, eve 
as also ye do. 12 And we besees 
you, brethren, to know them whi 
labour among you, and are over yi 
in the Lord, and admonish you; | 
And to esteem them very highly 
love for their work’s sake. And 
at peace among yourselves. 14 
we exhort you, brethren, warn thi 
that are unruly, comfort the feebli 
minded, support the weak, be pati 
toward all men. 15 See that nor 
render evil for evil unto any man ; 
ever follow that which is good, hot 
among yourselves, and to all men. — 
In these words the apostle exhorts the 
Thessalonians to several duties. q 
I. Towards those who were nearly relate 
one to another. Such should comfort them- 
selves, or exhort one another, and edify one 
another, v.11. 1. They must comfort or ex= 
hort themselves and one another; for th 
original word may be rendered both thes 
ways. And we may observe, As those are 
most able and likely to comfort others wi 
can comfort themselves, so the way to have 


Pe ts 


dij 


fort ourselves, or to administer comfort 
thers, is by compliance with the exhorta- 
1 ofthe word. Note, We should not only 
about our own comfort and wel- 

re, but to promote the comfort and welfare 
of others also. He wasa Cain that said, Am 


burdens, and so fuljil the law of Christ. 
those things whereby one may edify 


> 


th 
of i, whole church by promoting the 
wk of grace in one another. And it isthe 
of every one of us to study that which 
the edification of those with whom we 
cc , to please all men for their real profit. 
- e should communicate our knowledge and 
ex] oneto another. Weshonld join in 
and praiseonewithanother. Weshould 
example one before another. And 
e duty of those especially who live in 


ei 


ta 


ie same vicinity and family thus to comfort 


land edify one another ; and this is the best 
sishbourhood, the best means to answer the 
md of society. Such as are nearly related 
ether and have affection for one another, 
as they have the greatest opportunity, so they 
are under the greatest obligation, to do this 
one to another. This the Thessa- 
did (which also you do), and this is 


doing. Note, Those who do that which is 
good have need of further exhortations to 
ite them to do good, to do more good, as 
well as continue in doing what they do. 
If. He shows them their duty towards their 
isters, v. 12, 13. Though the apostle 
If was driven from them, yet they had 
thers who laboured among them, and to 
Whom they owed these duties 
exhorts them to observe, 
1. How the ministers of the gospel are de- 
by the work of their office ; and they 
should rather mind the work and duty they 
are called to than affect venerable and honour- 
jle names that they may becalledby. Their 
work is very weighty, and very honourable and 
‘useful. i.) Ministers must labour among 
Be iets labour with diligence, and unto 
armess (so the word in the original im- 
); they must labour in the word and doc- 
1Tim. v.17. 
should not be loiterers. They must 


| edify them. And, (2.) Ministers are to 
rule their people also, so the word is rendered, 
y. 17. They must rule, not with 
, but with love. They must not ex- 
cise dominion as temporal lords; but rule 
Spiritual guides, by setting a good example 

he flock. They are over the people in the 
d, to distinguish them from civil magis- 
and to denote alss that they are but 
ministers under Christ, appointed by him, 
ad must rele the people by Christ’s laws, 


CHAP. V. 


2? Wemust bear one an-| 
must edify one another, by follow-| 
Rom. xiy. 19. As Christians are | 


lively stones built up together a spiritual | 
should endeavour to promote the 


They are called labourers, | 


labour with their people, to instruct, comfort, | 


a ; 
Duty towurds fellow-christzax¢. 
and not by laws of their own. This may aiso 
intimate the end of their office and all their 
labour; namely, the service and honour of 
the Lord. (3.) They must also admonish the 
people, and that not only publicly, but pri- 
vately, as there may be occasion. They must 
instruct them to do well, and should reprove 
when they do ill. It is their duty not only to 
give good counsel, but also to give admoni- 
tion, to give warning to the flock of the 
dangers they are liable to, and reprove for 
negligence or what else may be amiss. 

2. What the duty of the people is towards 
| their ministers. There is a mutual duty be- 
| tween ministers and people. If ministers 
| should labour among the people, then, (1., 
| The people must know them. As the shep- 
' herd should know his flock, so the sheep 

must know their shepherd. They must know 
his person, hear his voice, acknowledge him 
for their pastor, and pay due regard to his 
teaching, ruling, and admonitions. (2.) They 
| must esteem their ministers highly in love ; 
| they should greatly value the office of the 
| ministry, honour and love the persons or 
| their ministers, and show their esteem and 
| affection in all proper ways, and this for their 
| work’s sake, because their business is to pro- 
| mote the honour of Christ and the welfare of 
|men’ssouls. Note, Faithful ministers ought 
to be so far from being lightly esteemed be- 
cause of their work that they should be highly 


theyareexhorted to continue andincrease | esteemed on account of it. The work of the 


ministry is so far from being a disgrace to 
those who upon other accounts deserve 
esteem, that it puts an honour upon those 
who are faithful and diligent, to which other- 
wise they could lay no claim, and will pro- 
| cure them that esteem and love among good 


| people which otherwise they could not expect. 
| III. He gives divers other exhortations 
The apostle | touching the duty Chnistians owe to one an- 


other. 1. To be at peace among themselves, 
v. 13. Some understand this exhortation 
(according to the reading in some copies) as 
referring to the people’s duty to their mi- 
nisters, to live peaceably with them, and not 
raise nor promote dissensions at any time be- 
tween minister and people, which will cer- 
tainly prove a hindrance to the success of a 
minister's work and the edification of the 
people. This is certain, that ministers and 
people should avoid every thing that tends to 
alienate their affections one from another. 
Aud the people should be at peace among 
themselves, doing all they can to hinder any 
| differences from rising or continuing among 
them, and using all proper means to preserve 
| peace and harmony. 2. To warn the unruly, 
|v. 14. There will be in all societies some 
who walk disorderly, who go out of their 
rank and station; and it is not only the duty 
of ministers, but of private Christians also, 
| to warn and admonish them. Such should 
be reproved for their sin, warned of their 
danger, and told plamly of the injury they 
do their own souls, and the hurt they ma 


WRT SU ee ee 


Various exhortations. 


do to others. Such should be put in mind 
of what they should do, and be reproved for 
doing otherwise. 3. To comfort the feeble- 
minded, v.14. By these are intended the 
timorous and faint-hearted, or such as are 
dejected and of a sorrowful spirit. Some 
are cowardly, afraid of difficulties, and dis- 
heartened at the thoughts of hazards, and 
losses, and afflictions ; now such should be 
encouraged ; we should not despise them, but 
comfort them; and who knows what good a 
kind and comfortable word may do them? 
4. To support the weak, v.14. Some are not 
well able to perform their work, nor bear up 
under their burdens; we should therefore 
support them, help their infirmities, and lift 
at one end of the burden, and so help to bear 
it. Itis the grace of God, indeed, that must 
strengthen and support such ; but we should 
tell them of that grace, and endeavour to mi- 
nister of that gracetothem. 5. To be patient 
towards all men, v.14. We must bear and 
forbear. We must be long-suffering, and 
suppress our anger, if it begin to rise upon 
the apprehension of affronts or injuries; at 
least we must not fail to moderate our anger: 
and this duty must be exercised towards all 
men, good and bad, highandlow. We must 
not be high in our expectations and demands, 
nor harsh in our resentments, nor hard in 
our impositions, but endeavour to make the 
best we can of every thing, and think the 
best we can of every body. 6. Not to render 
evil for evil to any man,v.15. This we must 
look tc, aad be very careful about, that is, we 
must by all means forbear to avenge ourselves. 
Tf others do us an injury, this will not justify 
us in returning it, in doing the same, or the 
like, or any otherinjury tothem. It becomes 
us to forgive, as those that are, and that hope 
to be, forgiven of God. 7. Ever to follow 
that which is good, v.15. In general, we 
must study to do what is our duty, and pleas- 
ing to God, in all cireumstances, whether 
men do us good turns or ill turns ; whatever 
men do to us, we must do good to others. 
We must always endeavour to be beneficent 
and instrumental to promote the welfare of 
others, both among ourselves (in the first 
place to those that are of the household of 
faith), and then, as we have opportunity, unto 
all men, Gal. vi. 10. 

16 Rejoice evermore. 17 Pray 
without ceasing. 18 In every thing 
give thanks: for this is the will of 
God in Christ Jesus concerning you. 
19 Quench not the Spirit. 20 De- 
spise not prophesyings.. 21 Prove 
all things; hold fast that which is 
good. 22 Abstain from all appear- 
ance of evil. 

Here we have Givers short exhortations, 
that will not burden our memories, but will 
be of great use to direct the motions of our 
hearts and lives; for the duties are of great 


1 THESSALONIANS. 


he 
a 


importance, and we n 
are connected together, y 
ence upon one another. ' 1. Re 

v. 16. This must be understood o! pers 
joy; for we must rejoice in our er 
comforts as if we rejoiced not, and mu 
expect to live many years, at 
them all; but, if we do rejoice in Ge 
may do that evermore. In him our wi 
be full; and it is our fault if we have not 
continual feast. If we are sorrowful up 
any worldly account, yet still we may alwa) 
rejoice, 2 Cor. vi. 10. Note, A religious li 
is a pleasant life, it is a life of constant jo 
2. Pray without ceasing, v.17. Note, 
way to rejoice evermore is to pray witho 
ceasing. We should rejoice more if 
prayed more. We should keep up s 
times for prayer, and continue instant | 
prayer. We should pray always, and’ 
faint: pray without weariness, and contini 
in prayer, till we come to that world whe 
prayer shall be swallowed up in praise. 
meaning is not that men should do noth 
but pray, but that nothing else we do sho 
hinder prayer in its proper season. Prat 
will help forward and not hinder all oth 
lawful business, and every good work. 3. 
every thing give thanks, v.18. If we p 
without ceasing, we shall not want matt 
for thanksgiving in every thing. As wen 
in every thing make our requests known: 
God by supplications, so we must not o1 
thanksgiving, Phil. iv. 6. We should” 
thankful in every,condition, even in adv 
sity as well as prosperity. It isnever sob 
with us but it might be worse. If we ha 
ever so much occasion to make our hum 
complaints to God, we never can have ai 
reason to complain of God, and have ai 
much reason to praise and give thanks: 1 
apostle says, This is the will of God in Chir 
Jesus concerning us, that we give thanks, se 
God is reconciled to us in Christ Jes 
in him, through him, and for his sake, 
allows us to rejoice evermore, and appoim 
us in every thing to give thanks. It 
pleasing to God. 4. Quench not the Sp 
(v. 19), for it is this Spirit of grace and s 
plication that helpeth our infirmities, @ 
assisteth us in our prayers and thanksgivin 
Christians are said to be baptized wit 
Holy Ghost and with fire. He worketh as fi 
by enlightening, enlivening, and purify 
the souls of men. We must be careful ® 
to quench this holy fire. As fire is put 
by withdrawing fuel, so we quench the 
if we do not stir up our spirits, and 
is within us, to comply with the motions of te 
good Spirit ; andas fire is quenched by pour | 
ing water, or putting a great quantity of dit 
upon it, so we must be careful not to quen 
the Holy Spirit by indulging carnal lusts ant 
affections, or minding only pigs en 
5. Despise.not prophesyings (v. 20); for, 1 We | 
neglect the means of grace, we forfeit the 
Spirit of grace. By prophesyings here * | 


Mi 


YT ae 


pre 


e 


| the preaching of the word, 
rpreting and applying of the scrip- 
; and this we must not despise, but 
‘should prize and value, because it is the 
ordinance of God, appointed of him for our 
furtherance and increase in knowledge and 
se, in holiness and comfort. We must 
ot despise preaching, though it be plain, 
“not with enticing words of men’s 
om, and though we be told no more 
what we knew before. It is useful, 
many times needful, to have our minds 
up, our affections and resolutions ex- 
ed, to those things that we knew before to 
: our interest and our duty. 6. Prove all 
igs, but hold fast that which is good, v. 21. 
isa needful caution, to prove all things ; 
, though we must put a value on preach- 
e must not take things upon trust from 
preacher, but try them by the law and 
testimony. We must search the scrip- 
s, whether what they say be true or not. 
must not believe every spirit, but must 
the spirits. But we must not be always 
g, always unsettled; no, at length we 
ist be settled, and hold fast that which is 
od. When we are satisfied that any thing 
right, and true, and good, we must hold 
fast, and not let it go, whatever opposition 
whatever persecution we meet with for the 
ake thereof. Note, The doctrines of human 
allibility, implicit faith, and blind obe- 
lence, are not the doctrines of the Bible. 
ry Christian has, and ought to have, the 
ment of discretion, and should have his 
enses exercised in discerning between good 
evil, truth and falsehood, Heb.v 13, 14. 
ad proving all things must be in order to 
holding fast that which is good. We must 
t always be seekers, or fluctuating in our 
inds, like children tossed to and fro with 
ry wind of doctrine. 7. Abstain from all 
pearance of evil, v. 22. This is a good 
means to prevent our being deceived with 
l “doctrines, or unsettled in our faith ; for 
r Saviour has told us John vii. 17), If a 
an will do his wiil, he shall know of the doc- 
ne whether it be of God. Corrupt affections 
dulged in the heart, and evil practices al- 
wed of in the life, will greatly tend to pro- 
ote fatal errors in the mind; whereas purity 
heart, and integrity of life, will dispose 
men to receive the truth in the love of it. 
We should therefore abstain from evil, and 
appearances of evil, from sin, and that 
ich looks like sin, leads to it, and borders 
on it. He who is not shy of the appearances 
‘sin, who shuns not the occasions of sin, 
id who avoids not the temptations and ap- 
ches to sin, will not long abstain from 
ctual commission of sin. ; 
23 And the very God of peace 
ctify you wholly; and I pray 
od your whole spirit and soul and 
be preserved blameless unto the 


| 


a eee Nh fame Se 
I : 28 eae > ae ? ) Ng 
CHAP. VV. Paul’s prayer for the Thessuk nianz 


Faithful is he that calleth you, who 
also will do iz. 25 Brethren, pray 
for us. 26 Greet all the brethren 
with a holy kiss. 27 I charge you 
by the Lord that this epistle be read 
unto‘all the holy brethren. 28 The 
grace of-our Lord Jesus Christ be 
with you. Amen. 


In these words, which conclude this epistle, 
observe, 

I. Paul's prayer for them, v. 23. He had 
told them, in the beginning of this epistle, 
that he always made mention of them in his 
prayers ; and, now'that heis writing to them, 
he lifts up his heart to God in prayer for 
them. Take notice, 1. To whom the apostle 
prays, namely, The very God of peace. He 
is the God of grace, and the God of peace 
and love. He is the author of peace and 
lover of concord ; and by their peaceableness 
and unity, from God as the author, those 
things would best be obtained which he 
prays for. 2. The things he prays for on 
behalf of the Thessalonians are their sancti- 
fication, that God would sanctify them wholly ; 
and their preservation, that they might be 
preserved blameless. He prays that they may 
be wholly sanctified, that the whole man 
may be sanctified, and then that the whole 
man, spirit, soul, and body, may be preserved: 
or, he prays that they may be wholly sane- 
tified, that is, more perfectly, for the best are 
sanctified but in part while in ‘this world; 
and therefore we should pray for and press 
towards complete sanctification. Where the 
good work of grace is begun, it shall be car- 
ried on, be protected and preserved; and all 
those who are sanctified in Christ Jesus shall 
be preserved to the coming of our Lord Jesus 
Christ. And because, if God did not carry 
on his good work in the soul, it would mis- 
carry, we should pray to God to perfect his 
work, and preserve us blameless, free from sin 
and impurity, till at length we are presented 
faultless before the throne of his glory with 
exceeding joy. 

II. His comfortable assurance ‘that God 
would hear his prayer: Faithful is he who 
calleth you, who will also do it, v. 24. ‘The 
kindness and love of God had appeared to 
them in calling them to the knowledge of his 
truth, and the faithfulness of God was their 
security that they should persevere to the 
end; and therefore, the apostle assures them, 
God would do what he desired; he would 
effect what he had promised; he would ac 
complish all the good pleasure of his good- 
ness towards them. Note, Our fidelity to 
God depends upon his faithfulness to us. 

III. His request of their prayers: Brethren, 
pray for us, v. 25. We should pray for one 
another; and brethren should thus express 
brotherly love. This great apostle did not 
think it beneath him to call the Thessa. 


‘a : 
g of our Lord Jesus Christ, 24 | lonians brethren, nor to request their prayers 


vere ae i> ' = tte te 
> ; 


The «nirdduction! 2 THESSALONIANS, a 


Ministers stand in need of their people's common people to read the 
prayers; and the more people pray for their| what none should prohibit, 
ministers the more good ininisters may have | indispensable duty, and what they sho 
from God, and the more benefit people may | persuaded to do. In order to this, 
receive by their ministry. holy oracles should not be kept conce 

IV. His salutation: Greet all the brethren | an unknown tongue, but translated into # 
with a holy kiss, v. 26. Thus the dpostie| vulgar languages, that all men, being cor 
sends a friendly salutation from himself, and | cerned to know the scriptures, may be able 
Silvanus, and Timotheus, and would have!read them, and be acquainted with then 


them salute each other in their names ; and 
thus he would have them signify their mutual 
love and affection to one another by the kiss 
of charity (1 Pet. v. 14), which is here called 
a holy kiss, to intimate how cautious they 
should be of all impurity in the use of this 
ceremony, then commonly practised; as it 


“should not be a treacherous kiss like that of 


Judas, so not a lascivious kiss like that of the 
harlot, Prov. vii, 13. 

V. His solemn charge for the reading of 
this epistle, v. 27. This is not only an ex- 
hortation, but an adjuration by the Lord. 
And this epistle was to be read to all the 
holy brethren It is not only allowed to the 


AN 


EX POSITION, 


WITH PRACTICAL OBSERVATIONS, 


OF THE SECOND EPISTLE OF ST. PAUL TO THE 


THESSALONIANS. 


TxH1s Second Hpistle was written soon after the former, and seems to have been designed 
ht arise from some passages in the former epistle, con 


prevent a mistake, which mig 
the second coming of Christ, 
prevent any wrong use which 


CHAP. I. 


After the introduction (ver. 1, 2) the apostle begins this epistle with 
an account of his high esteem for these Thessalonians, ver. 3, 4. 
He then comforts them under their afflictions and persecutions, 
ver. 5—10, and tells them what his prayers were to God forthem, 
ver. 11, 12. 


AUL, and Silvanus, and Timo- 
theus, unto the church of the 
Thessalonians in God our Father and 
the Lord Jesus Christ: 2 Grace unto 
you, and peace, from God our Father 
and the Lord Jesus Christ. 3 We 


are bound to thank God always for! 


as if it were near at hand. The apostle in this epistleis careful 
some among them might make of those expressions of his 
were agreeable to the dialect of the prophets of the Old Testament, and informs them that 
were many intermediate counsels yet to be fulfilled before that day of the Lord should 
though, because it is sure, he had spoken of it asnear. There are other things that he 
about for their consolation under sufferings, and exhortation and direction in duty. 


The public reading of the law was one part ¢ 
the worship of the sabbath among the Jew 
in their synagogues, and the scriptu 
should be read in the public assemblies” 
Christians also. 4 

VI. The apostolical benediction that i 
usual in other epistles The grace of our Lo 
Jesus Christ be with you. Amen, v. 28. 
need no more to make us happy than t 
know that grace which our Lord Jesus Chri 
has manifested, be interested in that grae 
which he has purchased, and partake of th: 
grace which dwells in him as the head of th 
church. ‘This is an ever-flowing and overfoy 
ing fountain of grace to supply all our want 


- 


you, brethren, as it is meet, becaus 
that your faith groweth exceedingh 
and the charity of every one of ye 
all toward each other aboundeth ; 
So that we ourselves glory in you i 
the churches of God for your patient 
and faith in all your persecutions al 
tribulations that ye endure— 


> 


Here we have, ae 
I. The introduction (. 1, 2), in the au 
words as in the former epistle, from whiet 


j ah 


vin 


2. ; CHAP. I. 
observe that as this apostle dia not{of it. We may be tempted to think that 
it it grievous to him to write the same | though when we were bad we could not make 
(Phil. iii. 1) in his epistles that he had | ourselves good, yet when we are good we can 
vered in preaching, so he willingly wrote | easily make ourselves better; but we have as 


Prospect of persecuted sainte. 


he same things to one church that he did to | much dependence on the grace of God for 


mother. The occurrence of the same words | 
a this epistle as in the former shows us 
lat ministers ought not so much to regard 
ariety of expression and elegance of style 
e truth and. usefulness of the doctrines 


“nga And great care should be taken 
; from an 


t affectation of novelty in method 
‘Zs es, we advance new notions or 
ctrines, contrary to the principles of natural 
ealed religion, upon which this church 
e Thessalonians was built, as all true 
es are; namely, in God our Father and 
Lord Jesus Christ. 

. The apostle’s expression of the high 
teem he had for them. He not enly had a 
affection for them (as he had expressed 
s former epistle, and now again in his 
wish of grace and peace for them), but 
9 expresses his great esteem for them, 
erning which observe, 
| How his esteem of them is expressed. 
He glorified God on their behalf: We are 

to thank God always for you, brethren, 
is meet, v. 3. He chose rather to speak 
hat was praiseworthy in them in a way 
hanksgiving to God than by commendation | 
em; and, as what he mentions was mat- 
his rejoicing, he accounted it matter of 

iving, and it was meet or fit it should 
for we are bound, and it is our duty, 
thankful to God for ali the good that is 
iid in us or others: and it not only is an 
f kindness to our fellow-christians, but 
uty, to thank God on their behalf. (2.) 
te also glories in them before the churches of 
f, v. 4. ‘The apostle never flattered his | 
s, but he took pleasure in commending } 
lem, and speaking well of them, to the glory 

iod and for the excitement and encourage- 
it of others. Paul did not glory in his 
sifts, nor in his labour among them, but 
in the grace of God which was be- 
upon them, and so his glorying was 
because all the commendation he gave 
em, and the pleasure he took himself, 
fed in the praise and glory of God. 
| For what he esteemed them and thanked 
d; namely, the increase of their faith, and 
ye, and patience. In his former epistle (ch. 
he gave thanks for their faith, love, and 
gence; here he gives thanks for the increase 
all those graces, that they were not only 
Christians, but growing Christians. 
é, Where there is the truth of grace there 
be increase of it. The path of the just 
ke shining light, which shines more and 
unto the perfect day. And where there 
increase of grace God must have all 

y of it. We areas much indebted 
for the improvement of grace, and 
gress of that cood work, as we are for 
st work of grace and the very beginning ' 


increasing the grace we have as for planting 
grace when we had it not. The matter of 
the apostle’s thanksgiving and glorying on 
behalf of the Thessalonians was, (1.) That 
their faith grew exceedingly, v.3. They were 
more confirmed in the truth of gospel-reve- 
lations, confided in gospel-promises, and had 
lively expectations of another world. ~The 
growth of their faith appeared by the works 
of faith; and, where faith grows, all other 
graces grow proportionably. (2.) Their cha- 
rity abounded (v. 3), their love to God and 
man. Note, Where faith grows love will 
abound, for faith works by love; and not 
only the charity of some few of them, but of 
every one to each other, did abound. There 
were no such divisions among them as In some 
other churches. (3.) Their patience as well 
as faith increased in all their persecutions and 
tribulations. And patience has then its per- 
fect work when it extends itself to all trials. 
There were many persecutions which the 
Thessalonians endured for the sake of righ- 
teousness, as well as other troubles which 
they met with in this calamitous life; yet they 
endured all these, bv faith seeing him that is 
invisible, and looking to the recompence of 
reward ; and endured them with patience, 
not with an insensibility under them, but 
with patience arising from Christian prin- 
ciples, which kept them quiet and submis- 
sive, and afforded them inward strength and 
support. 


5 Which is a manifest token of the 
righteous judgment of God, that ye 
may be counted worthy of the king- 
dom of God, for which ye also suffer : 
6 Seeing it is a righteous thing with 
God to recompense tribulation tothem 
that trouble you; 7 And to you who 
are troubled rest with us, when the 
Lord Jesus shall be revealed from 
heaven with his mighty angels, 8 In 
flaming fire, taking vengeance on them 
that know not God, and that obey not 
the gospel of our Lord Jesus Christ: 
9 Who shall be punished with ever- 
lasting destruction from the presence 
of the Lord, and from the glory of 
his power; 10 When he shall come 
to be glorified in his saints, and to be 
admired in all them that believe (be- 
cause our testimony among you was 
believed) in that day. 

Having mentioned their persecutions and 
tribulations, whick they erdured principally 
for the cause of Christ, the apostle moceede 

26—VL 


“TS . 


ts i aed os 


oe) 

APA A A ‘ iP. a 

4 eee he me 
he =F Ad 


Prospect of persecuted saints. 


to offer several things for their comfort under 
them; as, ik 

I. He tells them of the present happiness 
and advantage of their sufferings, v.5. Their 
faith being thus tried, and patience exercised, 
they were improved by their sufferings, in- 
somuch that they were counted worthy of the 
kingdom of God. ‘Their sufferings were a 
manifest token of this, that they were worthy 
or meet to be accounted Christians indeed, 
seeing they could suffer for Christianity. 
And the truth is, Religion, if it is worth any 
thing, is worth every thing; and those either 
have no religion at all, or none that is worth 
having, or know not how to value it. that 
cannot find in their hearts to suffer for it. 
Besides, from their patient suffering, it ap- 
peared that, according to the righteous judg- 
ment of God, they should be counted worthy 
of the heavenly glory: not by worthiness of 
condignity, but of congruity only; not that 
they could merit heaven, but they were made 
meet for heaven. We cannot by all our suf- 
ferings, any more than by our'services, merit 
heaven as.a debt; but by our patience under 
our sufferings we are qualified for the joy 
that is promised to patient sufferers in the 
cause of God. 

Ii. He tells them next of the future re- 
compence that shall be given to persecutore 
aud persecuted. 

1. In this future recompence there will be, 
(1.) A punishment inflicted on persecutors : 
Ged will recompense tribulation to those that 
trouble you, v. 6. And there is nothing that 
more infallibly marks a man for eternal ruin 
than a spirit of persecution; and enmity to 
the name and people of God: as the faith, 
patience, and constancy of the saints are to 
them an earnest of everlasting rest and joy, 
so the pride, malice, and wickedness of their 
persecutors are to them an earnest of ever- 
lasting misery; for every man carries about 
with him, and carries out of the world with 
him, either his heaven or his hell. God will 
render a recompence, and will trouble those 
that trouble his people. ‘This he has done 
sometimes in this world, witness the dread- 
ful end of many persecutors; but espe- 
cially this he will do in the other world, 
where the portion of the wicked must be 
weeping, and wailing, and gnashing of teeth. 
(2.) A reward for those that are persecuted: 
God will recompense their trouble with rest, 
v.7. There is a rest that remains for the 
people of God, a rest from sin and sorrow. 
Though many may be the troubles of the 
righteous now, yet God will deliver them out 
of them all. The future rest will abundantly 
recompense all their present troubles. The 
sufferings of this present time are not worthy 
to be compared with the glory that shall be 
revealed. ‘There is enough in heaven to 
countervail ‘all that we may lose or suffer for 
the name of Christ in this world. The apostle 
says, To you who are troubled rest_with us. 
in heaven, ministers and people shall rest 


2 THESSALONIANS. _ 


a hee 


‘together, and 3 
together here; and | 
shalf rest with the 2 
what is far more, if we suffe 
shall also reign with him, 2 'T 
2. Concerning this future rec 
are further to observe, vil 
(1.) The certainty of it, proved 
righteousness and justice of God: 
righteous thing with God (v. 6) to rent 
every man according to his works. 
thoughts of this should be terrible to y 
men and persecutors, and the great su 
of the righteous and such as are perset 
for, seeing there is a righteous God, | 
will be a righteous re ce 
suffering people will lose nothing by 
ae and ory enemies will g 
thing by their advantages against 
(2.) The time tee righteous r 
pence shall be made: When the Lord 
shall be revealed from heaven, v. 7. Th 
be the day of the revelation of the ri 
judgment of God; for then will God 
the world in righteousness by that man 
he hath appointed, even Jesus Cl 
righteous Judge. The righteousness: 
does not so visibly appear to all 
procedure of his providence as it will : 
process of the great ‘judgment-day. 
scripturehas made known to us the jud 
to come, and we are bound to recei 
revelation here given concerning Chri 
[1.] That the Lord Jesus will in thi 
appear from heaven. Now the heavens 
him, they conceal him; but then he } 
revealed and made manifest. He will 
in all the pomp and power of the 
world, whence we look for the Saviour. 
[2.] He will be revealed with his 1 
angels (v. 7), or the angels of his p 
these will attend upon him, to gra 
solemnity of that great day of his appea 
they will be the ministers of his justi 
mercy in that day; they will samt 
criminals to his tribunal, and gather 
elect, and be employed in executii 
sentence. : a. 
[3.] He will come in flaming fire 
A fire goeth before him, which shall ec 
his enemies. ‘The earth, and all the 
that are therein, shall be burnt 
elements shall melt with fervent 
will be a trying fire, to try every mam 
—a refining fire, to purify the 
shall share in the purity, and partak 
felicity, of the new heaven and the new 
—a consuming fire to the wicked. Hi 
will be piercing, and his power u 
to all those who in that day shal 
as chaif. 
[4.] The effects of this appearat 
terrible to some and joyful to oth 
First, 'They will be terrible to son 
he will then take vengeance on the 
1. On those that sinned against 
ciples of natural religion, and rebe 


& 


Gad (v. 8), 
m are mani- 


that rebel against the light uf reve- 
that obew not the gospel of our Lord 
Christ. And this is the condemnation, 
ight is come into the world, and men 
darkness rather than light. This is the 
crime of multitudes—the gospel is re- 
'to them, and they will not believe it ; 
hey pretend to believe it, they will not 
. Note, Believing the truths of the 
jn order to our obeying the precepts 
gospel’: there must be the obedience 
h. ‘I’o such persons as are here men- 
‘the revelation of our Lord Jesus 
be terrible, because of their doom, 
“mentioned, v. 9. Here observe, 
hey will then be punished. Though 
rs may be long reprieved, yet they will 
unished at last. Their misery will be a 
er punishment for their crimes, and only 
they have deserved. They did sin’s 
and must receive sin’s wages. (2.) 
ishment will be no less than de- 
not of their being, but of their 
ot that of the body alone, but both 
yand soul. (3.) This destruction 
everlasting. ‘They shall be always 
ad yet neverdie. Their misery will 
Mel with the line of eternity. The 
i darkness are everlasting chains, and 
e is everlasting fire. It must needs be. 
ce the punishment is inflicted by an 
God, fastening: upon an immortal 
et out of the reach of divine mercy and 
(4) This destruction shall come from 
neeiof the Lord, that is, immediately 
1 God himself. Here God punishes 
ers by creatures, by instruments; but 
will take the work into his own 
It will be destruction from the Al- 
‘more terrible than the consuming 
consumed Nadab and Abihu, 
‘eamé from before the Lord. (5.) It 
e from the glory of his power, or 
his glorious power. Not only the 
f-God, but his almighty power, will 
rified in the destruction of sinners ; 

knows the power of his anger? He 


¥ 


, It will be a joyful day to some, 
the saints, unto those: that believe 
the gospel. And then the apostle’s 
concerning this day will be con- 
d believed (v. 10); mm that bright 
d day, 1. Christ Jesus will be glo- 
dadmired by his saints. The will 
glory, and admire it with pioasnre; 
glorify his grace, and admire the 
f his power and goodness towards 
‘sing hallelujahs to him in that day 
jumph, for their complete victory and 


nthem. His grace and power will 
manifestel and magnified, when it 
ar what he has purchased for, and 
IX. 


CHAP. L 


L 


-you worthy of ¢dzs callin 


2. Christ will be glorified and: 


ob ae Apostolic prayer. 
wrought in, and bestowed upon, all those who 


believe in him. As his.wrath and power will 


ur , 
e invisible things of eur 
ke things ee seen. 2. On | be made known in and by the destruction of 


his enemies, so his grace and power will be 
magnified im the salvation of his saints. Note, 
Christ’s dealings with those who believe will 
be what the world one day shall wonder at. 
Now, they are a wonder to many; but how 
will they be wondered at in. this great and 
glorious day ; or, rather, how will Christ, 
whose name is Wonderful, be admired, when 
the mystery of God shall: be finished! Christ 
will not be so much admired in the glorious 
esteem of angels that he will bring from 
heaven with him as in the many saints, the 
many sons, that he will bring to glory. 


11 Wherefore also we pray always 
for you, that our God would count 
g, and fulfil 
all the good pleasure of /zs goodness, 
and the work of faith with power: 
12 That the name of our Lord Jesus 
Christ may be glorified in you, and 
ye in him, according to the grace of 
our God and the Lord Jesus Christ. 


In these verses the apostle again tells the 
Thessalonians of his earnest and constant 
prayer for them.- He could not be present 
with them, yet he had:a constant remem- 
branee of them; they were much upon his 
thoughts; he wished them well, and could 
not express his good-will and. good wishes 
to them better than. in earnest constant 
prayer to God for them: Wherefore aiso we 
pray, &c. Note, The believing thoughts and 
expectation of the second coming of Christ 
should put us upon prayer to God for our- 
sélyes and others. We should watch and 
pray, so. our Saviour directs his disciples 
(Luke xxi. 36), Watch, therefore, and pray 
always, that you. may be counted worthy to 
stand before the Son of man. Observe, 

I. What the apostle prayed for, v. 11. It 
is a great concern to be well instructed what 
to pray for; and without divine instruction 
we know not what to pray for, as without 
divine assistance we shall not pray in such a 
manner as we ought. Our prayers should. 
be suitable to our expectations Thus the 
apostle prays for them, 1. That God would 
begin his good work of grace in them ; so we 
may understand this expression: That our 
God would count you (or, as it might be read, 
make you) worthy of this calling. We are 
called with a high and holy. calling ; we are 
called to God’s kingdom and glory; and no 
less than the inheritance of the saints is the 
hope of our calling, nothing less than the 
enjoyment of that glory and felicity which 
shall be revealed when Christ Jesus. shall be 
revealed from heaven. Now, if this. be our 
calling, our great concern. should ve to be 
worthy of it, or meet’and prepare. for this 
glory: and because we have no worthiness 
of our own, but what is owing purely to the 

Or 


Bo YE, Eee Gee ae ee 


Cautions against false alarm. 


grace of God, we should pray that he would 
make us worthy, and then count us worthy, 
of this calling, or that he would make us 
meet to partake of the inheritance of the 


saints in light, Col. i. 12. 2. That God)" 


would carry on the good work that is begun, 
and fulfil ull the yood pleasure of his goodness. 
The good pleasure of God denotes his gra- 
clous purposes towards his people, which 
flow from his goodness, and are full of good- 
ness towards them; and it is thence that all 
good comes to us. If there be any good in 
us, it is the fruit of God’s good-will to us, it 
is owing to the good pleasure of his goodness, 
and therefore is called grace. Now, there are 
various and manifold purposes of grace and 
good-will in God towards his people; and 
the apostle prays that all of them may be 
falfilled or accomplished towards these Thes- 
salonians. There are several good works of 
grace begun in the hearts of God’s péople, 
‘which proceed from this good pleasure of God’s 
goodness, and we should desire that they 
may be completed and perfected. In parti- 
cular, the apostle prays that God would fulfil 
in them the work of faith with power. Note, 
(1.) The fulfilling of the work of faith is in 
order to the fulfilling of every other good 
work. And, (2.) It is the power of God that 
not only begins, but that -carries on and 
perfects the work of faith. 

II. Why the apostle prayed for these things 
(vw. 12): That the name of the Lord Jesus may 
be glorified ; this is the end we should aim at 
in every thing we do ard desire, that God and 
Christ in all things may be glorified. Our 
own happiness and that of others should be 
subordinate to this ultimate end. Our good 
works should so shine before men that others 
may glorify God, that Christ may be glorified 
in and by us, and then we shall be glorified 
in and with him. And this is the great end 
and design of the grace of our God and the 
Lord Jesus Christ, which is manifested to us 
and wrought in us. Or thus: it is according 
to the grace of God and Christ, that is, it is 
an agreeable thing, considering the grace 
that is manifested to us and bestowed on ‘us, 
by God and Christ, that we direct all we do 
to the glory of our Creator and Redeemer. 

CHAP. II. 


The apostle is very careful to hinder the spreading of an error into 
which some among them had fallen concerning the coming of 
Christ, as being very near, ver. 1—3. Then he proceeds to 
confute the error he cautioned them against, by telling them of 
two great events that were antecedent to the coming of Christ— 
a general apostasy, and the revelation of antichrist, conceruing 
whom the apostle tells them many remarkable things, about his 
name, his character, his rise, his fall, his reign, and the sin and 
ruin of his subjects, ver. 4—12. He then comforts them against 
the terror of this apostasy, and exhorts them to stedfastness, ver. 
13—15. And concludes with a prayer for them, ver. 16, 17 


OW we beseech you, brethren, 

by the coming of our Lord 
Jesus Christ, and by our gathering 
together unto him, 2 That ye be 
not soon shaken in mind, or be 
troubled, neither by spirit, nor by 
word, nor by letter as from us, as 


upper world in the last day, to exeev 


Dit Oi 35 


a> 


2 THESSALONIANS. 9) 


that the day ot ( ‘hi ist 1 
3 Let no man deceive yo: 


means— abhi 


From these words it appears that s 
among the Thessalonians had mistake: 
apostle’s meaning, in what he had writ 
in his former epistle about the coming 
Christ, by thinking that it was near at har 
—that Christ was just ready to appear ; 
come to judgment. Or, it may be, so 
among them pretended that they had 
knowledge of this by particular rev 
tion from the Spirit, or from some we 
they had heard from the apostle, when he} 
with them, or some letter he had writter 
they pretended he had written to them 
some other person : and hereupon the apo 
is careful to rectify this mistake, and 
prevent the spreading of this error. Obset 
If errors and mistakes arise among Ch 
tians, we should take the first opportu 
to rectify them, and hinder the spread 
thereof ; and good men will be especially cz 
ful to suppress errors that may arise froma: 
take of their words and actions, though 
which was spoken or done was ever so 
nocent or well. We have a subtle adver 
who watches all opportunities to do mis 
and will sometimes promote errors ‘eve 
means of the words of scripture. Obse 

I. How very earnest and solicitous” 
apostle was to prevent mistakes: Webes 
you, brethren, &c., v. 1. He entreats’ 
as brethren who might have charged thei 
a father charges his children: he shows 
kindness and condescension, and insinu 
himself into their affections. And this i 
best way to deal with men when we wi 
preserve or recover them from errors, t¢ 
gently and affectionately with them: re 
and rigorous treatment will but exaspe 
their spirits, and prejudice them agains 
reasons we may offer. He obtests ani 
conjures them in the most solemn mat 
By the coming of Christ, &c. The woré 
in the form of an oath; and his meanil 
that if they believed Christ would com 
if they desired he would come, and rej 
in the hope of his coming, they shoul 
careful to avoid the error, and the eyil 
sequences of it, against which he 
cautioning them. From this form of ¢ 
tation used by the apostle, we may obse 

1. It is most certain that the Lor 
Christ will come to judge the world, th 
will come in all the pomp and poy 


ment zyon all. Whatever uncertait 
are at, or whatever mistakes may arise: 
the time of his coming, his coming ii 
certain. This has been the faith and 
of all Christians in all ages of the cl 
nay, it was the faith and hope of thi 
Testament saints, ever since Enoch 
seventh from Adam, who said, Behe 
Lord cometh, &c., Jude 14. 


second coming of Chnist all the 
be gathered together to him ; and 
tion of the gathering of the saints 
er unto Christ at his coming shows 
the apostle speaks of Christ’s coming to 
ig at the last day, and not of his 
ming to destroy Jerusalem. He speaks of 
proper, and not a metaphorical advent: 
d, as it will be part of Christ’s honour in 
at day, so it will be the completing of the 
imess of his saints. (1.) That they all 
‘be gathered together. There will then 
1 general meeting of all the saints, and 
but saints; all the Old-Testament 
who got acquaintance with Christ by 
k shadows of the law, and saw this 
at a distance; and all the New-Testa- 
saints, to whom life and immortality 
brought to light by the gospel ; they 
all be gathered together. ‘There will 
come from the four winds of heaven all 
, or ever were, or ever shall be, from 
nning to the end of time. All shall 
hered together. (2.) That they shall 
hered together to Christ. He will be 
at centre of their unity. They shall 
hered together to him, to be attendants 
, to be assessors with him, to be pre- 
id by him to the Father, to be with him 
ver, and altogether happy in his presence 
leternity. (3.) The doctrine of Christ’s 
ing and our gathering together to him 
eat moment and importance to Chris- 
18; otherwise it would not be the proper 
x of the apostle’s obtestation. We ought 
re not only to believe these things, 
shly to account of them also, and look 
hem as things we are greatly concerned 

should be much affected with. 
The thing itself against which the 
cautions the Thessalonians is that 
nould not be deceived about the time 
st’s coming, and so be shaken in mind, 
troubled. Note, Errors in the mind 
Greatly to weaken our faith, and cause 
ble; and such as are weak in faith 
troubled minds are oftentimes apt to 
leceived, and fall a prey to seducers. 1. 
postle would not have them be de- 
: Let no man deceive you by any means, 
There are many who lie in wait to 
e, and they have many ways of deceiv- 
: have reason therefore to be cautious 
and upon our guard. Some deceivers 
etend new revelations, others mis- 
et scripture, and others will be guilty 
ss forgeries ; divers means and artifices 
it men will use ; but we must be careful 
nan deceive us by any means. ‘The 
r matterin which the apostle cautions 
to be deceived is about the near 
of Christ’s coming, as if it was to 
n in the apostle’s days; and harmless 
error might seem to many, yet, 
it was indeed an error, it would have 


ete ; CHAP. II. 


bad consequence to many persous. Rapes 
re, 2. He gives them warning, and! might be saved. 


Apostasy feretoid 
would not have them be soon shaken in mind, 
nor be troubled. (1.) He would not have 
their faith weakened. We should firmly 
believe the second coming of Christ, and be 
settled and established in the faith of this; 
but there was danger lest the Thessalonians, 
if they apprehended the coming of Christ was 
just at hand, upon finding that they, or 
others whom they too much regarded, were 
mistaken as to the time, should thereupon 
question the truth or certainty of the thing 
itself; whereas they ought not to waver in 
their minds as to this great thing, which is 
the faith and hope of all the saints. False 
doctrines are like the winds, that toss the 
water to and fro, and they are apt to unsettle 
the minds of men, who are sometimes as 
unstable as water. Then, (2.) He would not 
have their comforts lessened, that they should 
not be troubled nor affrighted with) false 
alarms. It is probable that the coming of 
Christ was represented in so much terror as 
to trouble many serious Christians among 
them, though in itself it should be matter of 
the believer’s hope and joy; or else many 
might be troubled with the thought how sur- 
prising this day would be, or with the fear of 
their unpreparedness, or upon the reflection 
on their mistake about the time of Christ’s 
coming: we should always watch and pray, 
but must not be discouraged nor uncomfort- 
able at the thought of Christ’s coming. 


3—For that day shall not come, 
except there come a falling away first, 
and that man of sin be revealed, the 
son of perdition; 4 Who opposeth 
and exalteth himself above all that is 
called God, or that is worshipped ; so 
that he as God sitteth in the temple 
of God, showing himself that he is. 
God. 5 Remember ye not, that, 
when I was yet with you, I told you 
these things? 6 And now ye know 
what withholdeth that he might be 
revealed in his time. 7 For the 
mystery of iniquity doth already 
work : only he who now letteth will 
let, until he be taken out of the way. 
8 And then shall that Wicked be 
revealed, whom the Lord shall con- 
sume with the spirit of his mouth, 
and shall destroy with the brightness 
of his coming: 9 Even him, whose 
coming is after the working of Satan 
with all power and signs and lying 
wonders, 10 And with all deceivy- 
ableness of unrighteousness in them 
that perish; because they received 
not the love of the truth, that they 
11 And for this 


aig 


ee Oe 

ans Pitas AM Says ts 
Apostasy foretold. 2 THESSALONIANS. 
cause God shall send them strong | intended, yet this 
delusion, that they should believe a (es very exactly 


lie: 12 That. they all might be tate and amece hon oe 


damned who believed not the truth, | called the man of sin, to 
but had pleasure in unrighteousness. | gious: wickedness; not only is 
In these words the apostle confutes the | to, and practises, wickedness himself, k 
error against which he had cautioned them, | also promotes, countenances, and comm 
and gives the reasons why they should not/sin and wickedness in others; and he i: 
expect the coming of Christ as just at hand. | Son of perdition, because he: himself j 
There were several events previous to the| voted to certain destruction, and i the 
second coming of Christ; in particular, he | Strument of destroymg many others be 
tells them there would be soul and body. These names may: pro 
I. A general apostasy, there would come a | be applied, for these reasons, to the 
falling away first, v. 3. By this apostasy we | State; and thereto agreealso, == | 
are not to understand a defection in the state,| 2. The characters here given, ». 4. 
or from civil government, but in spiritual or | That he opposes and exalts:himself abo 
religious matters, from sound doctrine, insti- | that is called God, or is worshipped ; 
tuted worship and church government, and | thus have the bishops of Rome not o 
a holy life. The apostle speaks of some very | posed 'God’s authority, and that of th 
great apostasy, not only of some converted | magistrates, who are called gods, but 
Jews er Gentiles, but such as should be very | exalted themselves ahove God and e 
general, though gradual, and should give | governors, in demanding greater rega 
occasion to the revelation or rise of anéi-|their commands than to the commai 
christ, that man of sin. This, he says (v. 5), | God or the magistrate. (2.) As God, | 
he had told them of when he was with them, | i the temple of God, showing. hin 
with design, no doubt, that they should not| he ts God. As God was im the tem 
take offence nor be stumbled at it. And let|old, and worshipped there, and is i 
us observe that no sooner was Christianity | with his church now, so the antichrisi 
planted and rooted in the world than there | mentioned is some usurper of God’s 
began to be a defection in the Christian|rity in the Christian church, who « 
church. It was so in the Old-Testament | divine honours; and to whom’can this) 
church ; presently after any considerable ad- | apply than to the bishops of Rome, to 
vance made in religion there followed a de- | the most blasphemous titles have’ bee 
fection: soon after the promise there was|as Dominus Deus noster papa—C 
revolting; for example, soon after men began | God the pope; Deus alter in terra- 
to call upon the name of the Lord all flesh | God on earth; Idem est dominiui 
corrupted their way,—soon after the cove-|pap@—The dominion of God and thi 
nant with Noah the Babel-builders bade | ¢s the same? a 
defiance to heaven,—soon after. the cove-| 3. His rise is mentioned, v. 6, 7. 
nant with Abraham his seed degenerated | cerning this we are to observe two thi 
in Egypt,—soon after the Israelites were|(1.) There was something’ that’ hind 
planted in Canaan, when the first generation | withheld, “or Jet; until it was taken: 
was worn off, they forsook God and served} This is supposed to be the powe 
Baal,—soon after God’s covenant with David | Roman empire, which the apostle ¢ 
his seed revolted, and served other gods,—| think fit to mention more plainly | 
soon after the return out of captivity there| time; and! it is notorious that, wii 
was a general decay of piety, as appears by | power continued, if prevented’ the ad 
the story of Ezra and Nehemiah; and there-| of the bishops of Rome to that hei 
fore it was no strange thing that after the| tyranny to which soon afterwards ¢ 
planting of Christianity there should come a| rived. (2.) This’ mystery of imigu 
falling away. gradually to arrive at its height; am 
II. A revelation of that man of ‘sin, that | was in efféct that the universal cot 
1s (v. 3), antichrist would take his rise from | doctrine and worship in the Rom’ 
this general apostasy. The apostle after-|came in by degrees, and the 
wards speaks of the revelation of that wicked | the bishops of Rome was gradu 
one (v. §); intimating the discovery which | once; and'thus’ the mystery of iniq 
should be made of his wickedness, inorder | the more easily, and almost msensibl 
to his ruin: here he seems to speak of his| vail. The apostle justly calls it a mys 
rise, which should be occasioned by the ge- | ¢niquity, because wicked designs and ¢ 
neral apostasy he had mentioned, and to} were concealed under false shows an 
intimate that all sorts of false doctrines and | tences, at least they were ed 
corruptions should centre in him. Great|common view and observation. © 
Gisputes have been as to who or what is in-| tended devotion, superstition and i 
tended by this man of.sin and son of perdi-| were advanced; and, by a pretended Z 
tion: ana, if it be not certain that the papal| God and his glory, bigotry and pers 
power and tyranny are principally or only| were promoted.’ And he tells th 
. ae 


ry of smquity did even then begin, or | 
ready work. While the aposties were 
é living, the enemy came, end sewed teres; 
ere were then the deeds of the Nicolaitans, | 
srsons who pretended zeal for Christ, but | 

Ly him. Pride, ambition, and | 
idly interest of chureh-pastors and | 
mrech-rulers, as in Diotrephes and others, | 
ere the early working of the mystery of 

yuity, which, by degrees, came to that | 
us height which has been visible in 
h of Rome. 

i The fall or ruin of the antichristian 
2 is declared, v. 8. The head of this 
stian kingdom is called that wicked 
that lawless person who sets upa 
m power in competition with, and con- 
jon to, the divine dominion and power 
word Jesus Christ; but, as he would 
mifest himself to be the man of sin, 
e revelation or discovery of this to the 
ld would be the sure presage and the 

sof his ruin. The apostle assures the 
ssalonians that the Lord would consume 
oy him; the consuming of him 
des his final destruction, and that is by 
Spirit of his mouth, by his word of com- 
id; the pure word.of God, accompanied 
| the Spirit of God, will discover this 
ter of miquity, and make the power of 
hrist to consume and waste away; and 
fe time it will be totally and finally de- 
zed, and this will be by the brightness of 
ist'scoming. Note, The coming of Christ 
lestroy the wicked will be with peculiar 
y and eminent lustre and brightness. 
The apostle further describes the reign 
[rule of this man of sin. Here we are to 

rye, (1.) The manner of his coming, or 
me, and working: in general, that it is 

‘the example of Satan, the grand enemy 
ls, the great adversary of God and man. 
8 is the great patron of error and lies, the 
: enemy of the truth as it is in Jesus 
id all the faithful followers of Jesus. More 
articularly, it is with Satanical power and 
t. A divine power is pretended for the 
jort of this kinedom, but it is only after 
prking of Satan. Signs and wonders, 
nd miracles, are pretended ; by these 
pal kingdom was first set up, and has 
ong been kept up, but they have false | 
s to support false doctrines; and lying 

s, or only pretended miracles that 


mae 


LY 


* 


dulently managed, to impose upon the 
le: and the diabolical deceits with which 
antichristian state has been supported 
otorious. The apostle calls it all de- 
apableness of unrighteousness,v.10. Others 
a F call. them pious frauds, but the apostle 
led them unrighteous and wicked frauds ; 
id, indeed, all fraud (which is contrary to 
) isan impious thing. Many are the 
Je artifices the man of sin has used, and 
mous are the plausible pretences by which 
f fas beguiled unwary and unstable souls 

Ma if 
Lo i 


CHAP. IT. 


Apostasy foretold. 


to embrace false doctmnes, and submit to his 
usurped dominion. (2.) The persors are 
deserited who are his willing subjects, or 
most likely to beeome such, v. 10. They 
are such as love not the truth that they may 
be saved. They heard the truth (it may be), 
but they did not love it; they could not 
bear sound doetrine, and therefore easily im- 
bibed false doctrines ; they had some notional 
knowledge of what was true, but they in- 
dulged some powerful prejudices, and so 
became a prey to seducers. Had they loved 
the truth, they would have persevered in it, 
and been preserved by it; but no wonder if 
they easily parted with what they never had 
any love to. And of these persons it is said 
that they perish or are lost; they are in a 
lost condition, and in danger to be Jest for 
ever. For, 

6. We have the-sin and ruin of the subjects 
of antichrist’s kingdom declared, v. 11, 12. 
(1.) Their sin is this: They believed not the 
truth, but had pleasure in unrighteousness : 
they did not love the truth, and therefore 
they did not believe it; and, because they 
did not believe the truth, therefore they had 
pleasure in unrighteousness, or in wicked 
actions, and were pleased with false notions. 
Note, An erroneous mind and vicious life 
often go together and help forward one an- 
other. -(2.) Their ruin is thus expressed : 
God shall send them strong delusions, to be- 
lieve a lie. Thus he will punish men for 
their unbelief, and for their dislike of the 
truth and love to sin and wickedness; not 
that God is the author of sin, but in righ. 
teousness he sometimes withdraws his grace 
from such sinners as are here mentioned; 
he gives them over to Satan, or leaves them 
to be deluded by his instruments; he gives 
them up to their own hearts’ lusts, and leaves 
them to themselves, and then sin will follow 
of course, ye2, the worst of wickedness, that 
shall end at last in eternal damnation. God 
is just when he inflicts spiritual judgments 
here, and eternal punishments hereafter, upon 
those who have no love to the truths of the 
gospel, who will not believe them, nor live 
suitably to them, but indulge false doctrines 
in their minds, and wicked practices im their 
lives and conversations. 


13. But we are bound to give thanks 
alway to God for you, brethren beloved 


the beginning chosen you to salvation 
through sanctification of the Spimit and 
belief of the truth: 14 Whereunto 
he called you by our gospel to ‘the 
obtaining of the glory of our Lord 
Jesus Christ. 15 Therefore, brethren, 
stand fast, and hold the traditions 
which ye have been taught, whether 
by word, or our epistle. 

Here observe, I. The consolation the 


e SNE enuss Ching falac in fact. | of the Lord, because God hath from 


Oe Oe ae ee ee he 
wee a, | ics. 


4rostasy foretctd. 
’Pkessalonians might take against the terrors 
of this apostasy, v.13, 14. For they were 
chosen to salvation, and called to the obtain- 
ing of glory. Note, When we hear of the 
apostasy of many, it is matter of great com- 
fort and joy that there is a remnant accord- 
ing to the election of grace which does and 
shall persevere; and especially we should 
rejoice if we have reason to hope that we are 
of that number. The apostle reckoned him- 
self bound in duty to be thankful to God on 
this account: We are bound to give thanks to 
God always for you. He had often given 
thanks on their behalf, and he is still abound- 
ing in thanksgiving for them; and there was 
good reason, because they were beloved by 
the Lord, as appeared in this matter—their 
security from apostatizing. This preserva- 
tion of the saints is owing, 

1. To the stability of the election of grace, 
v. 13. Therefore were they beloved of the 
Lord, because God had chosen them from 
the beginning. He had loved them with an 
everlasting love. Concerning this election 
of God we may observe, (1.) The eternal 
date of it—it is from the beginning; not the 
beginning of the gospel, but the beginning 
of the world, before the foundation of the 
world, Eph. i..4. Then, (2.) The end to 
which they were chosen—salvation, complete 
and eternal salvation from sin and misery, 
and the full fruition of all good. (3.) The 
means in order to obtaining this end—sancti- 
fication of the spirit and belief of the truth. 
The decree of election therefore connects the 
end and the means, and these must not be 
separated. We are not elected of God be- 
cause we were holy, but that we might be 
holy. Being chosen of God, we must not 
live as we list; but, if we are chosen to sal- 
vation as the end, we must be prepared for 
it by sanctification as the necessary means 
to obtain that end, which sanctification is 
by the operation of the Holy Spirit as the 
author and by faith on our part. There 
must be the belief of the truth, without which 
there can be no true sanctification, nor perse- 
verance in grace, nor obtaining of salvation. 
Faith and holiness must be joined together, 
as well as holiness and happiness ; therefore 
our Saviour prayed for Peter that his faith 
might not fail (Luke xxii. 32), and for his 
disciples (John xvii. 17), Sanctify them by 
thy truths thy word ts truth. 

2. To the efficacy of the gospel call, v.14. 
As they were chosen to salvation, so they 
were called thereunto by the gospel. Whom 
he did predestinate those he also called, Rom. 
viii. 30. The outward call of God is by the 
gospel; and this is rendered effectual by 
the inward operation of the Spirit. Note, 
Wherever the gospel comes it calls and in- 
vites men to the obtaining of glory; it isa 
eall to honour and happiness, even the glory 
af our Lord Jesus Christ, the glory he has 
purchased, and the glory he is possessed of, 
to be communicated unto those who believe 


2 THESSALONIANS. 


ie 


Dee. 


with Christ, to behold his g 
shall be glorified with Christ. 
his glory. Hereupon there fe Ey 

IL An exhortation to stedfastnes 
perseverance: Therefore, brethren, stana 
v.15. Observe, He does not say, “ Yo 
chosen to salvation, and therefore you 
be careless and secure ;’’ but therefore s 
fast. God’s grace in our election and 
tion is so far from superseding our dili 
care and endeavour that it should - 
and engage us to the greatest resolution 
diligence. So the apostle John haying 
those to whom he wrote that. they hag 
ceived the anointing which should abi 
them, and that they should abide in his 
Christ), subjoins this exhortation, Now 
in him, 1 John ii. 27,28. The Thessaloi 
are exhorted to stedfastness in their Chr 
profession, to hold fast the traditions ¥ 
they had been taught, or the doctrine o 
gospel, which had been delivered by 
apostle, by word or epistle. As_.y 
canon of scripture was not complete. 
therefore some things were delivered 
apostles in their preaching, under the 
ance of the infallible Spirit, which Chri 
were bound to observe as coming from 
other things were afterwards by them 
mitted to writing, as the apostle had w 
a former epistle to these Thessalonians 
these epistles were written as the ¥ 
were moved by the Holy Ghost. 
There is no argument hence for reg 
oral traditions in our days, now 
canon of scripture is complete, as of 
authority with the sacred writings. — 
doctrines and duties as were taught b 
inspired apostles we must stedfastly a 
to; but we have no certain evidence 
thing delivered by them more than wl 
find contained in the holy scriptures. — 


16 Now our Lord Jesus C 
himself, and God, even our Fa 
which hath loved us, and hath 
us everlasting consolation and 
hope through grace, 17 Cor 
your hearts, and stablish you in. 
good word and work. 4 


In these words we have the ap 
earnest prayer for them, in which obse 

I. To whom he prays: Our 
Christ himself, and God, even our | 
We may and should direct our prayé 
only to God the Father, through th 
of our Lord Jesus Christ, but 
Lord Jesus Christ himself ; and sh 
in his name unto God, not only as h 
but as our Father in and through hi 

II. From what he takes encourz 
his prayer—from the consideration 
God had already done for him and th 
hath loved us, and given us everlasti 
lation und good hope through grace, 


in him and obey his 


-_ 
ee | 


ag 


Rand :, ae 

pak tere t ~ CHAP. IIT. The apostle’s pious request 
bserve, 1. The love of God is the|even as 2is with you: 2 And that 
g and fountain of all the good we have |we may be delivered from unreason- 
zope for; our election, vocation, aon able and wicked men: for all men 
mn, and salvation, are all owing to tie 3 But the Lord is 


: ; : -.| have not faith. 
2 of God Christ Jesus. 2. From this| 44 
intain in faitic ar all our conslation| faithful, who shall stablish you, and 


And the consolation of the saints is keep you from evil. 4 And we have 
lasting consolation. The comforts of | confidence in the Lord touching you, 


ints are not dying things; they shall j : y 
e with them. The Spintdal consolations | that ye both do and will do the things 


é none shall deprive them of; and| Which we command you. 5 And the 
will not take them away: because he| Lord direct your hearts into the love 
them with an everlasting love, therefore} of God, and into the patient waiting 
all have everlasting consolations.| 6. Christ 
eir consolation is founded on the hope a 
smnal life. They rejoice in hope of the| In these words cbserve, 
of God, and are not only patient, but} 1. The apostle desires the prayers of «is 
al. in tribulations; and there is good|friends- Finally, brethren, pray for us, v. 1. 
n for these strong consolations, because | He always remembered them in his prayers, 
‘saints have good hope: their hope is|and would not have them forget him and his 
punded on the love of God, the promise of fellow-labourers, but bear them on their 
and the experience they have had of the | hearts at the throne of grace. Note, 1. This 
, the goodness, and the faithfulness of is one way by which the communion of saints 
and it is good hope through grace ; the} iskept up, not only by their praying together, 
ace and mercy of God are what they | or with one another, but by their praying for 
, and what their hopes are founded | one another when they are absent one from 
d not onany worth or merit of their own. another. And thus those who are ata great 
. What it is that he asks of God for distance may meet together at the throne of 
that he would comfort their hearts, and| grace; and thus those who are not capable of 
lish them in every good word and work,| doing or receiving any other kindness may 
_ God had given them consolations, | yet this way do and receive real and very 
e prayed that they might have more| great kindness. 2. It is the duty of people 
ndant consolation. There was good hope, | to pray for their ministers ; and not only for 
gh grace, that they would be preserved, their own pastors, but also for all good and 
prayed that they might be established: faithful ministers. And, 3. Ministers need, 


lp 


observable how comfort and establish- 
are here joined together. Note there- 
1. Comfort isa means of establishment ; 
e more pleasure we take in the word, 
york, and ways of God, the more likely 
hall be to persevere therein. And, 2. 
r establishment in the ways of God isa 
means in order to comfort; whereas, 
are wayering in faith, and of a doubtful 
or if weare halting and faltering in our 
no wonder if we are strangers to the 
ares and joys of religion. What is it 
es at the bottom of all our uneasiness, 
yur unsteadiness in religion? We must 
established in every good word and work, 
1 the word of truth and the work of righteous- 
Christ must be honoured by our good 
sand good words; and those who are 
will endeavour to do both, and in 
ing they may hope for comfort and 
shment, till at length their holiness 
appiness be completed. 
CHAP. III. 


close of the foregoing chapter, the apostle had prayed 
for the Thessalonians, and now he desires their prayers, 
zing them to trust in God, to which he subjoins anuther 
for them, ver. 1—5. He then proceeds to give them 
and directions for cor-ecting some things he was 
Were ainiss among them, ver. 6—15, and concludes 
ions and prayers, ver. 16—1S. 


‘ ALLY, brethren, pray for us, 
E that the word of the Lord may 
ave free course, and be giorified, 


i ‘ nits 


and therefore should desire, the prayers ot 
their people. How remarkabie is the 
humility, and how engaging the example, ol 
this great apostle, who was so mighty in 
prayer himself, and yet despised not the 
prayers of the meanest Christian, but desired 
an interest in them. Observe, further, what 
they are desired and directed to pray for; 
namely, (1.) For the success of the gospel 
ministry: That the word of the Lord may 
have free course, and be glorified, v.1. This 


was the great thing that Paulwas most solici-: 


tousabout. He was more solicitous that God’s 
name might be sanctified, his kingdom ad- 
vanced, and his will done, than he was about 
his own daily bread. He desired that the word 
of the Lord might run(so it is in the original) 
that it might get ground, that the interest of 
religion in the world might go forward and 
not backward, and not only go forward, but 
go apace. All the forces of hell were then, 
and stiJl are, more or less, raised and mustered 


| to oppose the word of the Lord, to hinder its 


publication and success. We should pray, 
therefore, that oppositions may be removed, 
that so the gospel may have free course to the 
ears, the hearts, and the consciences of men, 
that it may be glorified in the conviction and 
conversion of sinners, the confutation, of 
gainsayers, and the holy conversation of the 
saints. God, who magnified the jaw, and 
made it honourable, will glorify the gospel, 


f 


| 


She ge Soe 


oe 
ae 


— 


4 Bees 3. 


he oe ae i oat a wok Ved 


The apostle’s prayer. 
and make that honourable, and so will/ 
glorify his own name; and good ministers 
and good Christians may very well be con- 
tented to be little, to be any thing, to be 
nothing, if Christ be magnified and his gospel 
be glorified. Paul was now at Athens, or, 
as some think, at Corinth, and would have 
the Thessalonians pray that he might have as 
good success there as he had at Thessalonica, 
that it might be as well with others even as 
it’ was with them. Note, If mimisters have 
peen successful in one place, they should 
desire to be successful in every place where 
they may preach the gospel. (2.) For the 
safety of gospel ministers. He asks their 
prayers, not for preferment, but for preserva- 
tion: That we may be delivered from unrea- 
sonuble and wicked men, v.2. Note, Those 
who are enemies to the preaching of the 
gospel, and persecutors of the faithful 
preachers of it, are unreasonable and wicked 
men. They act against all the rules and 
laws of reason and religion, and are guilty of 
the greatest absurdity and impiety. Notonly 
in the principles of atheism and infidelity; 
oat also in the practice of vice and immo- 
rality, and especially in persecution, there is 
the greatest absurdity in the world, as well 
as impiety. There is need of the spiritual 
protection, as well as the assistance, of godly 
and faithful ministers, for these are as the 
standard-bearers, who are most struck at; 
and therefore all who wishwell to the interest 
of Christ in the world should pray for them. 
For ail men have not faith ; that is, many do 
not believe the gospel; they will not embrace 
it themselves, and no wonder if such are 
restless and malicious in their endeavours to 
oppose the gospel, decry. the ministry, and 
disgrace the ministers of the word; and too 
many have not common faith or honesty; 
there is no confidence that we can safely put 
in them, and we should pray to be delivered 
from those who have no conscience nor 
honour, who never regard what they say or 
do. We may sometimes be in as much or 
more danger from false and pretended friends 
as from open and avowed enemies. 

II. He encourages them to trust in God. 
We should not only pray to God for his 
grace, but also place our trust and confidence 
in his grace, and humbly expect) what we 
pray for. Observe, 

1. What the good is which we may expect 
from the grace of God—establishment, and 
preservation from evil; and the best Chris- 
tians stand-in need of these benefits. (1.) 
That God would establish them. This the 
apostle had prayed for on their behalf (ch. ii. 
17), and now he encourages them to expect 
this favour. We stand no longer than God 
holds us up; unless he old up.our goings in 
his paths, our feet will slide, and we shall fall. 
(2.) That. God will keep them from evil. We 
have as much.need of the grace of God for 
our perseverance to the end as for the. be- 
ginning of the good work. The evil of sin 


ae YA 


2 THESSALONIANS. © 


4 


is the greatest oat 
which God will also 
—the evil that is. in the we 
evil, to his heavenly kingdom. 
2. What encow we. 
upon the grace of God: | 
He is faithfal to his promises, andi 
who. cannot lie, who will not alte 
that has gone out of his. mouth. . 
the promise. therefore is. made, p m 
is sure and certain. He. is ul te 
relation, a faithful. God. sua fi aful. fr 
we may depend upon. his filling. 
relations he stands: in to his ae 
be our, care to. be true and f 
promises, and to the relations wes 
this ree He He aor hat 4 
3. A. further ground of hope t 
would do this Bigg Fae seeing. pk 
would do the things they were comm 
v.4. The apostle had this confidence it 
and this was founded, upon. his con 
God; for there is otherwise no con 
man. Their obedience is described b 
what he and his fellow-labourers had 
manded them, which was no other thi in 
the commandments of the Lord; a 
apostles themselves had no further cor 
sion than to teach men to observe a 
what the Lord had commanded, Matt. x 
And as the experience: the apostle 
their obedience for the time past 
ground of his confidence that they 
the things commanded them foe ae 
to come, so this isjone ground to h op 
whatsoever we ask of God we shall. rece 
him, because we keep his. commandment. 
do those things that are pleasing in his 
1 John iii. 22. PC. 
Ill. He makes a short prayer or 
v. 5. Itis a prayer for spiritual bles 
Two things of the greatest im 
apostle prays for:—1. That their’ he 
be brought into the love of God, to be 
with God as the most excellent and am 
Being, the best of all beings; and t a 
only most reasonable and necessary ii 
to our happiness, but is our ppines 
it is a great part of the happiness : 
itself, where this love shall Tha 
We can never attain to this unless G 
grace direct our hearts aright, for our 
apt to go astray after other thin a 
We sustain a great deal of d 
placing our affections ; it is our 
misery that we place our ahaa 
wrong objects. IfGod direct our I¢ 
upon himself, the rest of the af 
thereby be rectified. 2. That a pa 
ing for Christ may be joined wi 
God. There is no truelove of | Sa 
faith in Jesus Christ. We mu 
Christ, which supposes our faith in 
we believe he came once in flesh 
come again in glory: and we: m 
this second coming of Christ, and b 
to. get ready for it; there must be pal 


ng, enduring with courage and constanc 
that we may meet with in the mean orm 
ye have need of patience, and need of di- 
ye grace to exercise Christian patience, the 
ience of Christ (as some read the word), 
jience for Christ’s sake and after Christ’s 


Now we command you, brethren, 
the name of our Lord Jesus Christ, 
at ye withdraw yourselvesfrom every 
rother that walketh disorderly, and 

after the tradition which he re- 
eeived of us. 7 For yourselves know 
ye ought to follow us: for we 
ed not ourselves disorderly 

mg you; S Neither did we eat 
y man’s bread for nought; but 
fought with labour and _ travail 
sht and day, that we might not 
Mehargeable to any of you: 9 
; because we have not power, but 
make ourselves an ensample unto 
tofollow us. 10 Foreven when 
ere with you, this we commanded 
a,thatif any wouldnotwork, neither 
ald he eat. 11 For we hear that 
are some which walk among you 
orderly, not working at all, but are 
Sybodies. i2 Now them that are 
hh we command and exhort by our 
Lorc Jesus Christ, that with quietness 
they work, and eat their own bread. 
|! But ye, brethren, be not weary in 
Welldomg. 14 And if any man obey 
; our word by this epistle, note 
at man, and have nocompany with 
him, that he may be ashamed. 15 
Yet count him not as an enemy, but 


aonish Aim as a brother. 


Phe apostle having commended their obe- 
mice for the time past, and mentioned his 
ifidence in their ebedience for the time to 
ne, proceeds to give them commands and 
ions to some who were faulty, correct- 
mg some things that were amiss among 
m. Observe,'The best society of Christians 
y have’some faulty persons among them, 
some things that ought to be reformed. 
ection is not to be found on this side 
but evil manners beget good laws ; 
disorders that-Paul heard of as existing 
ong the Thessalonians occasioned the good 
laws we find in these verses, which are of 
nt use to us, and all others whom they 
may concern. Observe, 
| 1. That which was amiss among the Thes- 
s, Which is expressed, 


b 


a 


CHAP. Ul. 


« More generally. Therewere some who | themselves in other men’s matters. 
od disorderly, not after the tradition they | are idle, the devil and a corrupt heart will 


» 


Cautions to the disorderly 


received from the apostle, v. 6. Some of the 
brethren were guilty of this disorderly 
walking; they did not live regularly, nor 

overn themselves according to the rules of 

hristianity, nor agreeably to their profession 
of religion; not according to the precepts 
delivered by the apostle, which they had 
received, and pretended to pay a regard to. 
Note, It is required of those who have re- 
ceived the gospel, and who profess a sub- 
jection to it, that they live according to the 
gospel. If they do not, they are to be counted 
disorderly persons. 

2. In particular, there were among them 
some idle persons and busy-bodies, v. 11. 
This the apostle was so credibly informed of 
that he had sufficient reason to give commands 
and directions with relation to such persons, 
how they ought to behave, and how the 
church should act towards them. (1.) There 
weresome among them who were idle, not 
working at ail, or doing nothing. It does not 
appear that they were gluttons or drunkards, 
but idle, and therefore disorderly people. It 
is not enough for any to say they do no hurt ; 
for it is required of all persons that they do 
good in the places and relations in which 
Providence has placed them It is probable 
that these persons had a notion (by misunder- 
standing some passages in the former epistle) 
concerning the neat approach of the coming 
of Christ, which served them for a pretence 
to leave off the work of their callings, and 
liye in idleness. Note, It is a great error, 
or abuse of religion, to make it a cloak for 
idleness or any other sin.’ If we were sure 
that the day of judgment were ever so near, 
we must, notwithstanding, do the work of 
the day in its day, that when our Lord comes 
he may find us so doing. The servant who 
waits for the coming of his Lord aright must 
be working as his Lord has commanded, that 
all may be ready when he comes. Or, it may 
be, these disorderly persons pretended that 
the liberty wherewith Christ had made them 
free discharged them from the services and 
business of their particular callings and 
employments in the world: whereas they 
were'to abide in the same calling wherein they 
were called of God, and therein abide with 
God, 1 Cor. vii. 20, 24. Industry in om 
particular callings as men is a duty required 
of us by our general calling as Christians. 
Or perhaps the general ‘charity there was 
then among Christians to their poor brethren 
encouraged some to live im idleness, as 
knowing the church would maintain them: 
whatever was the cause, they were much to 
blame. (2.) There were busy-bodies among 
them: and it should seem, by the connection, 
that the same persons who were idle were 
busy-bodies also. This may seem to be a 
contradiction; but so it is, that most com- 
monly those persons who have no business 
of their own to do, or who neglect it, busy 
If we 


PP ee cece) ae 
a ne Sia Re 


> n ah a ee x a. ait a > 
g . aed a TS aT 

Cautions to the disorderly. 2 THESSALONIANS. enn 

soon find us something to do. The mind of | therefore to the persons 

man is a busy thing; if it be not employed | brethren, even when we hate 


in doing good, it will be doing evil. Note, 
Busy-bodies are disorderly walkers, such as 
are guilty of vain curiosity, and impertinent 
meddling with things that do not concern 
them, and troubling themselves and others 
with other men’s matters. The apostle warns 
Timothy (1 ‘Tim. v. 13) to beware of such as 
learn to be idle, wandering about from house 
to house, and are net only idle, but tatlers 
also, and busy-bodies, speaking things which 
they ought not. 

II. The good laws which were occasioned 
by these evil manners, concerning which we 
may take notice, 

1. Whose laws they are: they are com- 
mands of the apostles of our Lord, given in 
the name of their Lord and ours, that is, the 
commands of our Lord himself. We command 
you, brethren, in the name of the Lord Jesus 
Christ, v. 6. Again, We command and exhort 
you by our Lord Jesus Christ, v.12. The 
apostle uses words of authority and entreaty: 
and, where disorders are to be rectified or pre- 
vented, there is need of both. The authority 
of Christ should awe our minds to obedience, 
and his grace and goodness should allure us. 

2. What the good laws and rules are. The 
epostle gives directions to the whole church, 
commands to those disorderly persons, and 
an exhortation to those in particular who did 
well among them. 

(1.) His commands and directions to the 
whole church regard, {1.]’Their behaviour 
towards the disorderly persons who were 
among them, which is thus expressed (v. 6), 
to withdraw themselves from such, and after- 
wards to mark that man, and have no company 
with him, that he may be ashamed ; yet not to 
count him as an enemy, but to admonish him 
as a brother. The directions of the apostle 
are carefully to be observed in our conduct 
towards disorderly persons. We must be 
very cautious in church-censures and church- 
discipline. We must, First, Note that man 
who is suspected or charged with not obeying 
the word of God, or walking contrary thereto, 
that is, we must have sufficient proof of his 
fault before we proceed further. We must, 
Secondly, Admonish him in a friendly 
manner ; we must put him in mind of his 
sin, and of his duty; and this should be done 
privately (Matt. xviii. 15); then, if he will 
not hear, we must, Thirdly, Withdraw from 
him, and not keep companywith him, that is, 
we must avoid familiar converse and society 
with such, for two reasons, namely, that we 
may not learn his evil ways; for he who 
follows vain and idle persons, and keeps 
company with such, is in danger of becoming 
like them. Another reason is for the shaming, 
and so the reforming, of those that offend, 
that when idle and disorderly persons see 
how their loose practices are disliked by all 


wise and good people they may be ashamed | would have every body else to be so too, 
Love | it was the command of our Lord Jesus 


of them, and walk more orderly. 


followers of Christ. The particular 


should be the motive of our withdray 
from them; and even those who are ur 
the censures of the church must not be 
counted as enemies (v. 15); for, if t 
reclaimed and reformed by these cer 
they will recover their credit and ce 
and right to chureh-privileges as breth 
[2.] Their general conduct and behavii 
ought to be according to the good exe 
the apostle and those who were with } 
had given them: Yourselves know how | 
ought to follow us, v. 7. Those who plan 
religion among them hai set a good e: 
before them ; and the ministers of the go: 
should be ensamples to the flock. It is 
duty of Christians not only to walk accord 
to the traditions of the apostles, and | 
doctrines they preached, but also accor¢ 
to the good example they set before them 
be followers of them so far as they w 


example the apostle mentions was their ¢ 
gence, which was so different from what’ 
found in the disorderly walkers he ta 
notice of: ‘“‘ We behaved not ourselves 
orderly among you (v. 7), we did not sp 
our time idly, in idle visits, idle talk, 
sports.” They took pains in their minis 
in preaching the gospel, and in getting # 
own living. Neither did we eat any1 
bread for nought, v. 8. Though he m 
justly have demanded a maintenance, beca 
those who preach the gospel may of r 
expect to live by the gospel. This is a 
debt that people owe to their ministers, 
the apostle had power or authority. to h 
demanded this (v. 9); but he waived hist 
trom affection to them, and for the sake 
the gospel, and that he might be an exam 
for them to follow (v. 9), that they m 
learn how to fill up time, and al 
employed in something that would tur 
good account. j 
(2.) He commands and directs those | 
lived idle lives to reform, and set thems 
to their business. He had given comma 
ments to this purport, as well as ao _ 
example of this, when he was among the 
Even when we were with you, this we ¢ 
manded you, that if any man would not 1 
neither should he eat, v.10. It was a} 
verbial speech among the Jews, He who 
not labour does not deserve to eat. ‘Thi 
labourer is worthy of his meat; but whatis 
the loiterer worthy of? It is the will of 
that every man should have a calling, | 
mind his calling, and make a business of if 
and that none should live like useless drot 
in the world. Such persons do whav in then} 
lies to defeat the sentence, In the swea 
thy face shalt thou eat thy bread. lt we 
the mere humour of the apostle, who was 
active stirring man himself and there 


~ 


— a i eee ee oe re ee oe 
Fol a Ts 2°. ba a a 


_ CHAP. TL SCC: Apostolic benediction: 


a 


and eat our own | means and metngds of } eace too; for pedce 


be work or labour, in opposition to | desirable, God must give it, who is the author 
- and there must be quietness, in|of peace and lover of concord. We shall 
sition to being busy-bodies in other | neither have peaceable dispositions ourselves 
© matters. We must study to be quiet, nor find men disposed to be at peace with 
) our own business. This is an excellent | 
‘composition, to be of an active yet} II. That the presence of God might be 
t spirit, active in our own business and | with them: The Lord be with you all. Weneed 
jet as to other people’s. nothing more to make us safe and happy, 
He exhorts those that did well not to | nor can we desire any thing better for our- 
ry in well-doing (v. 13); as if he had| selves and our friends, than to have God’s 
‘Goonand prosper. The Lord is with gracious presence with us and them. This 
le you are with him. See that what- will be a guide and guard in every way that 
you do, that is good, you persevere| we may go, and our comfort in every con- 
1. Hold on your way, and hold out} dition we may be in. It is the presence of 
end. You must never give over, nor God that makes heaven to be heaven, and 
your work. It will be time enough | this will make this earth to be like heaven. 
when you come to heaven, that ever- No matter where we are if God be with 
rest which remains for the people of pM who is absent if God be present 
with us. 
ay : III. That the grace of our Lord Jesus 
; Now the Lord of peace himself Christ might be with them. So this apostle 
you peace always by all means. ' concluded his first epistle to these Thessa- 
Lord be with you all. 17 The lonians; and it is through the grace of our 
he on of Paul with mine own Lord Jesus Christ that we may comfortably 
Series. the taken 3 /hope to have peace with God and enjoy the 
eres sete ken In EVETY | presence of God, for he has made those nigh 
ie: SO I write. 18 The grace’ that were afar off. It is this grace that is all 
our Lord Jesus Christ be with you im all to make us happy. This is what the 
ail. Amen. apostle admired and magnified on all occa- 
= ' sions, what he delighted and trusted in; and 
In this conclusion of the epistle we have by this salutation or benediction, written with 
@ apostle’s benediction and prayers for his own hand, as the token of every epistle 
se Thessalonians. Let us desire them for (when the rest was written by an amanuensis), 
sand our friends. There are three) he took care lest the churches he wrote to 
pronounced upon them, or desired should be imposed on by counterfeit epistles, 
— | which he knew would be of dangerous con- 
God would give them peace. sequence. : 
1. Peace is the blessing pronounced| Let us bethankful that we have the canon of 
ed. By peace we may understand! scripture complete, and by the wonderful and 
er of prosperity; here it may signify, special care of divine Providence preserved 
particular, peace with God, peace in their | pure and uncorrupt through so many suc- 
m minds and consciences, peace among cessive ages, and not dare to add to it, nor 
ves, and peace with all men. 2. This| diminish from it. Let us believe the divine 
desired for them always, or in every | original of the sacred scriptures, and conform 
and he desired they might have all} our faith and practice to this our sufficient 
ngs at all times. 3. Peace by all| and only rule, which is able to make us wise 
: that, as they enjoyed the means of! ‘unto salvation, through faith which is in Christ 
se. they might with success use all the! Jesus. Amen. j 


EXPOS 


WITH PRACTICAL on Sr ee . 


OF THE FIRST EPISTLE OF ST. PAUL 


TO TIMOTHY. 


Hirnerto Paul’s epistles were directed to churches; now follow some to particalar 
two to Timothy, one to Titus, and another to Philemon—all three ministers. ‘Timot 
Titus were evangelists, an inferior order to the apostles, as appears by Eph. iy. 11, S 
phets, some apostles, some evangelisis. Their commission and work was much the s 
that of the apostles, to plant churches, and water the churches that were planted ; 
ingly they were itinerants, as we find Timothy was. Timothy was first converted by 
therefore he ealls him his own son in the faith ; 

The scope of these two epistles is to direct Timothy how to discharge his duty as an e 
Ephesus, where he now was, and where Paul ordered him for some time to reside, 
the good work which he had begun there. As for the ordinary pastoral charge of that: 
he had very solemnly committed it to the presbytery, 1s appears from Acts xx. 28, w 
charges the presbyters ¢o feed the flock of God; which he had purchased i his own 6 


AN a 


iTION, 


we read of his conversion, Acts xvi. 3. 


CHAP. I. 
After the inscription (ver. 1,2) we have, I. The charge given to 
Timothy, ver 3,4. II. The true end of the law (ver. 5—11), 


where he shows that it is entirely agreeable to the gospel. III. 
He mentions his own call to be an apostle, for which he expresses 
his thankfulness, ver. 12—16. IV. His doxology, ver. 17. V. A 
renewal of the charge to Timothy, ver. 1S. And of Hymeneus 
and Alexander, ver. 19, =0. 


tL ane an apostle of Jesus Christ 
by the commandment of God 
our Saviour, and Lord Jesus Christ, 
which is our hope ; ;' 2 Unto Timothy, 
my own son in the faith: Grace, 
mercy, and peace, from God our 
Father and Jesus Christ our Lord. 
3 As I besought thee to abide still at 
Ephesus, when I went into Mace- 
donia, that thou mightest charge some 
that they teach no ‘other doctrine, 4 
Neither give heed to fables andendless 
genealogies, which minister questions, 
rather than godly edifying which is in 
faith: so do. 

Here is, I. The inscription of the epistle, 
from wher it is sent: Paul an apostle of Je- 
sus Christ, constituted an apostle by the com- 
mandment of God our Saviour, and Lord Jesus 
Christ. His credentials were unquestionable. 
He had not only a commission, but a com- 
mandment, not only from God our Saviour, 
but from Jesus Christ: he was a preacher 
of the gospel of Christ, and a minister of 
the kingdom of Christ. Observe, God is cur 


| Saviour.—Jesus Christ, whois our 0 


a 


serve, Jesus Christis a Christian’s’ 
hope is in him, all.our hope ofve 
built upon him ; Christ is in us: 
glory, Col. i. 27. He calls. in 
own son, because he had ies an inst 
of his conversion, and because he b 
a son that served him, served with 
the gospel, Phil. ii. 22. Timoth 
been wanting inthe duty of ais 
and Paul was not wanting in ] 
tenderness of a father to him. 
Il. The benediction is, gra 
peace, from God our Father. 
served that whereas in all the epistles 
churches the apostolical benedicti 
and peace, in these two: epistles to 1 | 
and that to Titus ‘it is’ grace,” 
peace; as if ministers had mo 
God’s mercy than other men. 
need more grace than others, to 
their duty faithfully; and they 
mercy than others, to pardon wh 
in them: and if Timothy, so er 
nister, must be indebted to the m 
and needed the increase and 
it, how much more do we mini 
times, who have so little of his ex 
III. Paul tells Timothy what 
of his appointing him to this « 
sought thee to abide at Ephesus. 1 
had a mind to go with Paul, was 
from under his wing, but. Paul w 
so; it was necessary for the p os 


thee, says he. Though he might 
me an authority to command him, yet 

‘ Jove’s sake he chose rather to beseech 
hita. Now his business was to take care to 
x both the miristers and the people of that 
ch: Charge them that they teach no other 
loctrine than what they-have received, that 
v do not add to, the Christian doctrine, 
imder pretence of improving it or making up 
hi defects of it, that they do not alter it, but 
Heavy yto itas it was deliveredto them. Ob- 
, 1. Ministers must not only be charged 
h the true doctrine of the gospel, but 
i to preach no other doctrine. If an 
from heaven preach any other doctrine, 
be asian, Gal. i. viii. 2. In the 
s of the apostles there were “attempts 
9 corrupt Christianity (we are not as 
‘who corrupt the word, 2 Cor. ii. 17) 
sethis charge to Timothy might have 
: 3. He must-not only § see to it 

s did not preach any other doctrine, 
@ must charge others that they might 
d any thing of their own to the gospel, 
any thing from it, but that they 
it pure and uncorrupt. He must 
: foie care to prevent their regarding 
les, and endless genealogies, and strifes of 
rds. This is often repeated in these two 
Jes'(as ch. iv. 7; vi. 4; 2 Tim. ii. 23), as 
s in the epistle to Titus. As among 

s there were some who brought 
into Christianity; so among the 
Jes there were some who brought pa- 
ism into Christianity. ‘‘ Take heed of 
y says he, “watch against them, or they 
ye the corrupting and ruining of religion 
ou » for they minister questions rather 
edi) ying” That which ministers ques- 
is is not for edifying ; that which gives 
vs on for doubtful disputes pulls down 
ureh rather than builds it up. AndI 
nai a parity of reason, every thing else 
misters questions rather than godly 
ing ahiowld be disclaimed and disre- 
by us, such as an uninterrupted 
ssion in the ministry from the apostles 
wn to these times, the absolute necessity 


ats 


~ 


7S @ 


oe 


rPaARSS eS &; Bes a 9 


pminister to the efficacy and validity of 
Sacraments he ministers. These areas 
das Jewish fables and endless genealogies, 
ey involve us in inextricable difficulties, 
id'tend only to shake the foundations of a 
ist an’s hope and to fill his mind with 
lexing doubts and fears. Godly edifying 
the end ministers should aim at in all 
ir discourses, that Christians may be 
foving in godliness and growing up toa 
ces to the blessed: God. Ob- 
further, Godly edifying must be in 
¢ the gospel is the foundation on whichwe 
$ it is by faith that we come to God at 
(Heb. xi. 6), and it must be in the 
Be way, and by the same principle of 
that we must be edified. Again, 
sters should avoid, as much as may be, 


CHAP. I. Timothy reminded of his charge. 


what will occasion disputes; and would do 
well to insist on the great and practical 
points of religion, about which there ean be 
no disputes; for even disputes about great 
and necessary truths draw off the mind from 
the main design of Christianity, and eat out 
the vitals of religion, which consist in prac- 
tice and obedience as well as in faith, that 
we may not hold the truth in unrighteous- 
ness, but may keep the mystery of the faith 
in a pure conscience. 


5 Now the end of the command- 
ment is charity out of a pure heart. 
and of a good conscience, and of faith 
unfeigned: 6 From. which some 
having swerved have turned aside 


unto vain jangling; 7 Desirmg to 


be teachers of the law; understandmg 
neither what they say, nor whereof 
they affirm. S But we know that 
the law is good, if a man use it law- 
fully; 9 Knowing this, that the law 
is not made for a righteous man, but 
for the lawless and disobedient, for 
the ungodly and for sinners, for un- 
holy and profane, for murderers ot 
fathers and murderers of mothers, for 
manslayers, 10 For whoremongers, 
for them that defile themselves with 
mankind, for menstealers, for liars, 
for perjured persons, and if there be 
any other thing that is contrary to 
sound doctrme; 11 According to 
the glorious gospelof the blessed God, 
which was committed to my trust. 
Here the apostle instructs Timothy how 
to guard against the judaizing teachers, or 
others who mingled fables and endless 
genealogies with the gospel. He shows the 
use of the law, and the glory of the gospel. 


J. He shows the end and uses of the law. 
it is intended to promote love, for love is the 


§ copal ordination, and of the intention of | fulfilling of the law, Rom. xiii. 10. 


1. The end of the commandment is charity, 
or love, Rom. xiii. 8. The main scope and 
drift of the divine law are to engage us to 
the love of God and one another ; and what- 
ever tends to weaken either our love to God 
or love to the brethren tends to defeat the 
end of the commandment: and surely the 
gospel, which obliges us to love our enemies 
to do good to those who hate us (Matt. v- 44), 
does not design to lay aside or supersede 
a commandment the end whereof is love : 
so far from it that, on the other hand, we 
are told that though we. had all advantages 
and wanted charity, we are but as sounding 
brass and a tinkling cymbal, 1 Cor. xiii. L. 
By this shall all men know that you are my 
disciples, if you love one another, John xiii. 35. 
Those therefore who boasted of their know 


etn iat 


- 


0 tt oe 


ce, Sa sD 


apes sips 


— ee in 
a ee es ea 


iN dee oa ds Det be ay 


<> 


1 TIMOTHY. 


Timothy reminded of his charge.-. 


ledge of the law, but used it only as a colour 


for the disturbance that they gave to the 


preaching of the gospel (under pretence of 


zeal for the law, dividing the church and 
distracting it), defeated that which was the 
very end of the commandment, and that 
is love, love out of a pure heart, a heart 
purified by faith, purified from corrupt affec- 
tions. In order to the keeping up of holy 
love our hearts must be cleansed from all 
sinful love; our love must arise out of a 
good conscience, kept without offence. Those 
answer the end of the commandment who 
are careful to keep a good conscience, from 
a real belief of the truth of the word of God 
which enjoins it, here called a faith unfeigned. 
Here we have the concomitants of that 
excellent grace charity ; they are three :—(1.) 
A pure heart; there it’ must be seated, 
and thence’ it must take its rise. (2.) A 
good conscience, in which we must exercise 
ourselves daily, that we may not only get it, 
but that we may keep it, Acts xxiv. 16. 
(3.) Faith unfeigned must also accompany 
it, for it is love without dissimulation: the 
faith that works by it must be of the like 
nature, genuine and sincere. Now some 
who set up for teachers of the law swerved 
from the very end of the commandment: 

they set up for disputers, but their disputes 
proved vain jangling; they set up for teachers, 
but they pretended to teach others what they 
themselves did not understand. If the 
church be corrupted by such teachers, we 
must not think it strange, for we see from 
the beginning it was so. Observe, [1.] When 
persons, especially ministers, swerve from 
the great law of charity—the end of the 
commandment, they will turn aside to vain 
jangling ; when a man misses his end and 
scope, it is no wonder that every step he 
takes is out of the way. ([2.] Jangling, 
especially in religion, is vain; it is unprofit- 
able and useless as to all that is good, and 
‘t is very pernicious and hurtful: and yet 
many people’s religion consists of little else 
but vain jangling. [3.] Those who deal 
much in vain jangling are fond and ambitious 
to be teachers of others; they desire (that is, 
they affect) the office of teaching. [4.] It 
is too common for men to intrude into the 
office of the ministry when they are very 
ignorant of those things about which they 
are to speak: they understand neither what 
they say nor whereof they affirm; and by 
such learned ignorance, no doubt, they edify 
their hearers very much !, 

2. The use of the law (v. 8): The law is 
good, if aman use it lawfully. The Jews used 
it unlawfully, as an engine to divide. the 
church, a cover to the malicious opposition 
they made to the gospel of Christ; they set it 
up for justification, and so used it ‘unlawfully. 
We must not therefore think to set it aside, 
but use it lawfully, for the restraint of sin. 
The abuse which some have made of the law 


dees not take away the use of it; Dut, ween! much concerned init. Lord, i 


wre pee ) 


ro 
a Se 


a divine appointment h 
back to its right use 
abuses, for the Jaw is st 
rule of life; though we are Oe 
under a covenant of works, yet it is g ot 
teach us whac-ie sin and what is duty. 
not made fur a mghteous man, that is, 
not made for those who observe it ; for, if 
could keep the law, rightemist.ess v «auld 
by the law (Gal. iii. 21): but it is made: 
wicked persons, to restrain them, to che 
them, and to put a stop to vice and pr 
ness. It is the grace of God that ¢ han; 
men’s hearts; but the terrors of the law a 
be of use to tie their hands and restrain # 
tongues. A righteous man does not 
those restraints which are necessary for 
wicked; or at least the law is not m 
primarily and principally for the rightec 
but for sinners of all sorts, whether i 
greater or less measure, v. 9, 10. In this b 
roll of sinners, he particularly menti 
breaches of the second table, duties wl 
we owe to our neighbour; against the 
and sixth commandments, murderers 9j 
thers and mothers, and manslayers; agi 
the seventh, whoremongers, and those 
defile themselves with mankind ; gainst 
eighth, men--stealers ; against the ninth 
and perjured persons ; and then he closes 
account with this, and if there be a y 
thing that its contrary to sound di 
Some understand this as an institution 
power in the civil magistrate to me 
against such notorious sinners as are s 
fied, and to see those laws put in executi 
Il. He shows the glory and grace o} 
gospel. Paul’s epithets are expressive 
significant; and frequently every o1 
sentence: as here (v. 11), cee 
glorious gospel of the blessed God. 
learn hence, 1. To call God the bles 
infinitely happy in the enjoyment off hit 
and his own perfections. 2- To call 
gospel the glorious gospel, for so it is: I 
of the glory of God appears in the worl 
creation and providence, but much m 
the gospel, where it shines in the fa 
Jesus Christ. Paul reckoned it | [: 
honour put upon him, and a great fé 
done him, that this glorious gospel was ¢ 
mitted to his trust; that is, the pre 
it, for the framing of it is not committ 
any man or company of men in the W 
The settling of the terms of salvation in 
gospel of Christ is God’s own work ; I 
publishing of it to the world is committ 
the apostles and ministers. Note her 
The ministry is a trust, for the gospel 
committed unto this apostle ; 3 ltisa 
trust as well as of power, and the fo 
than the latter; for this reason min 
called stewards, 1 Cor. iv. 1. (@) 
glorious trust, because the gospel ¢ 
to them is a glorious gospel ; it is 
very great importance. God’s glo 


us! How much 
to be found: faithful in this great 


Lord, who hath enabled me, for that 
he counted me faithful, putting me 
into the ministry; 13 Who was 
efore a blasphemer, and a perse-. 
‘or, and injurious: but I obtained | 
rey, because I did z¢ ignorantly, in| 
mbelief. 14 And the grace of our| 
Loyd was exceeding abundant with 
faith and love which is in Christ 
sus. 15 This zs a faithful saying, 
nd worthy of all acceptation, that 
thrist Jesus came into the world to 
| save sinners ; of whom I am chief. | 
L Howbeit for this cause I obtained 
| merey, that in me frst Jesus Christ 
ht show forth all longsuffering, 
f a pattern to them which should 
eafter believe on him to life ever- 
fing. 17 Now unto the King 
ral, immortal, invisible, the only 
se God, be honour and glory for 
ver and ever. Amen. 
ere the apostle, I. Returns thanks to 
s Christ for putting him into the ministry. 
bserve, 1. It is Christ’s work to put men 
o the ministry, Acts xxvi. 16,17. God 
emned the false prophets among the 
S in these words, I have not sent these 
hets, yet they ran: I have not spoken to 
them, yet they prophesied, Jer. xxiii. 21. 
inisters, properly speaking, cannot make 
isters, much less can persons make them- 
es ministers; for it is Christ’s work, as 
ng and head, prophet and teacher, of his 
ch. 2. Those whom he puts into the 
inistry he fits for it; whom he calls he 
alifies. ‘Those ministers who are no way 
for their work, nor have ability for it, are 
of Christ’s putting into the ministry, 
though there are different qualifications as to 
s and graces. 3. Christ gives not only 
ability, but fidelity, to those whom he puts 
into the ministry: He counted me faithful ; 
and none are counted faithful but those whom 
he makes so. Christ’s ministers are trusty 
ants, and they ought to be so, having so 
t a trust committed to them. 4. A cail 
ie Ministry is a great favour, for which 
those who are so called ought to give thanks 
to.Jesus Christ: I thank Christ Jesus our 
rd, who hath put me into the ministry. 
The more to magnify the grace of| 


h 


‘ 


es an account of his conversion. 

__1. What he was before his conversion: A 

l asphemer, apersecutor, and injurious. Saul | 
athed out threatenings and slaughter 

nst the disciples of the Lord, Acts ix. 1. 


ep oe 


CHAP. 


ist in putting him into the ministry, he}, 


ba de 


~ 


Perverters 7 


ae aia al 


WED oe 


& eproved, 
He was a blasphemer of God, a persecutor of 
| the saints, and injurious to both. Frequently 
_those who are designed for great and eminent 
services are left to themselves before their 
conversion, to fall into great wickedness — 
that the merey of God may be the more 
glorified in their remission, and the grace of 
God in their regeneration. The greatness of 

sin is no bar to our acceptance with God, no, 

nor to our being employed for him, if it be 

truly repented of. Observe here, (1.) Blas- 

phemy, persecution, and injuriousness, are 

very great and heinous sins, and those who - 
are guilty of them are sinners before God 
exceedingly. To blaspheme God is imme- 
diately and directly to strike at God; to per- 
secute his people is to endeavour to wound 
him through their sides ; and to be injurious 
is to be like Ishmael, whose hand was against 
every one, and every one was against him; 
or such invade God’s prerogative, and en- 
croach upon the liberties of their fellow- 
creatures. (2.) True penitents, to serve a 
good purpose, will not be backward to own 
their former condition before they were 
brought home to God: this good apostle 
often confessed what his former life had been, 
as Acts xxii. 4; xxvi. 10, 11. 

2 The great favour of God to him. But # 
obtained mercy. This was a blessed but in- 
deed, a great favour, that so notorious a rebel 
should find mercy with his prince. 

(1.) If Paul had persecuted the Christians 
wilfully, knowing them to be the people of 
God, for aught I know he had been guilty of 
the unpardonable sin; but, because he did it 
ignorantly and in unbelief, he obtained mercy. 
Note, [1.] What we do ignorantly is a iess 
crime than what we do knowingly; yet a sin 
of ignorance is a sin, for he that knew not 
his Master’s will, but did commit things 
worthy of stripes, shall be beaten with few 
stripes, Luke xii. 48. Ignorance in some 
cases will extenuate a crime, though it do 
not take it away. ([2.] Unbelief is at the 
bottom of what sinners do ignorantly; they 
do not believe God’s threatenings, otherwise 
they could not do as they do. [3.j For 
these reasons Paul obtained mercy: But I 
obtained mercy, because I did it ignorantly, in 
unbelief. [4.| Here was mercy for a blas- 
phemer, a persecutor, and an injurious 
person: ‘But I obtained mercy, I a blas- 
phemer,” &c 

(2.) Here he takes notice of the abundant 
grace of Jesus Christ, v.14. The conversion 
and salvation of great sinners are owing to 
the grace of Christ, his exceedingly abundant 
grace, even that grace of Christ which ap- 
pears in his glorious gospel (v.15): This is a 
faithful saying, &c. Here we have the sum of 
the whole gospel, that Jesus Christ came into 
the world. The Son of God took upon him 
our nature, was made flesh, and dwelt among - 
us, John i. 14. He came into the world, not 
to call the righteous but sinners to repentance, 


ye? ORS ~~ Paes + baie 


Paul’s cnarye to Timothy, 


Matt ix. 13. His errand into the world was 
to seek and find, and so save, those that were 
lost, Luke xix. 10. The ratification of this 
is that it is a faithful saying, and worthy of all 
acceptation, It is good news, worthy of all 
acceptation ; and yet not too good to be true, 
for it isafaithful saying. It isa faithful saying, 
and therefore worthy to be embraced in the 
arms of faith: it is worthy of all aeceptation, 
and therefore to be received with holy love, 
which refers to the foregoing verse, where the 
grace of Christ is said to abound in faith 
and love. In the close of the verse Paul 
applies it to himself: Of whom I am chief. 
Paul was a sinner of the first rank; so he 
acknowledges himself to have been, for he 
breathed out threatenings and slaughter 
against the disciples of the Lord, &c., Acts ix. 
1,2. Persecutors are some of the worst of 
sinners: such a one Paul had been. Or, of 
whom I am chief, that is, of pardoned sinners 
Tam chief. It is an expression of his great 
humility ; he that elsewhere calls himself the 
least of all saints (Eph. iii. 8) here calls him- 
self the chief of sinners. Observe, [1.] Christ 
Jesus has come into the world; the prophe- 
cies concerning his coming are now fulfilled. 
[2.1 He came to save sinners; he came to 
save those who could not save and help 
themselves. [3.] Blasphemers and_perse- 
cutors are the chief of sinners, so Paul 
reckoned them. (4.] The chief of sinners 
may become tne chief of saints; so this 
apostle was, for he was not a whit behind 
the very chief apostles (2 Cor. xi. 5), for 
Christ came to save the chief of sinners. [5.] 
This is a very great truth, it is a faithful 
saying; these are true and faithful words, 
which may bedepended on. [6.] It deserves 
to be received, to be believed by us:all, for 
our comfort and encouragement. 

(3.) The merey which Paul found with 
Ged, notwithstanding his great wickedness 
before his conversion, he speaks of, 

[1.] For the encouragement: of others to 
repent and believe (v.16): For this cause I 
obtained mercy, that in me first Jesus Christ 
might show forth all long-suffering, for a 
4 ei to those who should hereafter: believe. 

t was an instance of the long-suffering of 
Christ that he would bear so much with one 
who had been so very provoking ; and it was 
designed for a pattern to all others, that the 
greatest sinners might not despair of mercy 
with God. Note here, First, Our apostle was 
one of the first great sinners convertedto Chris- 
tianity. Secondly, He was converted, and 
obtained mercy, for the sake of others as well 
as of himself; he was a pattern to others. 
Thirdly, The Lord Jesus Christ shows great 
long-suffering in the conversion of great 
sinners. Fourthly, Those who obtain merey 
believe on the Lord Jesus Christ; for without 
faith it xs impossible to please God, Heb. xi. 
6. Fifthly, Those who helieve on Christ 
believe on him to life everlasting; they be- 
lieve to the saving of the soul, Heb. x. 39. 


1 TIMOTHY. 


Ny ae 8 


hea 


|2.] He mentions 
having spoken of the mercy h 
with God, he could not go on w 
without inserting a ful ackno 
of*God’s goodness to him: Now u 
eternal, immortal, invisible, the only 
be honour and glory for ever and ever. Amen 
Observe, First, That grace which we~ hav 
the comfort of God must have the glor 
of. Those who are sensible of their ol 
ligations to the mercy and grace of Goi 
will have their hearts culated in 
Here is praise ascribed to him, as— 
King eternal, immortal, invisible. Second 
When we have found God good we mu: 
not forget to pronounce him great; and h 
kind thoughts of us must not at all abate o 
high thoughts of him, but rather ine 
them. God had taken particular cognizan 
of Paul, and shown him mercy, and tak 
him into communion with himself, and y 
he calls him the King eternal, &e. God 
gracious dealings with us should fill us wit 
admiration of his glorious attributes. H 
eternal, without beginning of days, or 
of life, or change of time. _Heis the Ancie 
of days, Dan. vii. 9. He is immortal, ai 
the original of immortality; he only has im 
mortality (1 Tim. vi. 16), for he cannot di 
He is invisible, for he cannot be seen wi 
mortal eyes, dwelling in the light to whi 
no man can approach, whom rio man 
seen nor can see, 1 Tim. vi. 16, 
the only wise God (Jude 25); he only is 
finitely wise, and the fountain of all wisde 
“To him be glory for ever and ever,” or,“ Let 
be for ever employed in giving honour ai 
glory to him, as the thousands. of thousan 
do,” Rev. v. 12, 13. : 


18 This charge I commit unt 
thee, son Timothy, according to ‘th 
prophecies which went before o 
thee, that thou by them might 
war a good warfare; 19 Holdin 
faith, and a good conscience; whic 
some having put away concernit 
faith have made.shipwreck: 20 ( 
whom is Hymeneus and Alexande 
whom I have delivered unto Sa 
that they may learn not to blasphem 


aly, 


Here is the charge he gives to Timot 
proceed in his work with resolution, 9. | 
Observe here, The gospel is.a charg 
mitted to the ministers of it; it is cc: 
to their trust, to see that it be duly 
according to the intent and mear 
and the design of its great Author. It 
there had been prophecies before con 
Timothy, that.he should be taken 
ministry, and should prove emineni 
work of the ministry; this encourage 
to commit this charge to him. Obs 
The ministry is a warfare, it is a go 
fare against sin and Satan: and ux 


t 


64. 


' cause, and agaimst his enemies, ministers are 
n a particularmanner engaged. 2. Minis- 
ters must war this good warfare, must exe- 
cute their office diligently and courageously, 
‘notwithstanding oppositions and discourage- 
‘ments. 3. The prophecies which went be- 
fore concerning Timothy are here mentioned 
“as a motive to stir him up to a vigorous and 


3. hopes that others have entertained con- 
ing us should excite us to our duty: 


CHAP. T: 


ner ot the Lord Jesus, who is the Cap- . made for all men; 
in of our salvation (Heb. i. 10), and in his! and for all that are in authority ; that 


‘conscientious discharge of his duty; so the | the truth. 


Universai prayer recommended. 
2 For kings, 


we may lead a quiet and peaceable 
life in all godliness and honesty 3 
For this ts good and acceptable ir 
the sight of God our Saviour; 4 
Who will have ali men to be saved, 
and to come unto the knowledge of 
5 For there is one God, 
and one mediator between God and 
6 Who 


men, the man Christ Jesus ; 
gave himself a ransom for all, to be 
7 Whereunto 


That thou by them mightest war a good war- 
fare. 4. We must hold both faith and a tia at ~ 
— Holding faith and a good testified in due time. 
| ience, v. 19. ‘Those that put away 2}I am ordained a preacher, and an 
meee conscience will soon make shipwreck| apostle, (I speak the truth in Christ, 


Sc itettenct Tonsticnce, and bec and lie not ;) a teacher of the Gen- 
§ I will 


“conscience void of offence (Acts xxiv. 16), a| les in faith and verity. 
“conscience not debauched by any vice or sin, | therefore that men pray every where, 
Nand this will be a means of preserving us| lifting up holy hands, without wrath 
sound in the faith; we must look to the one and doubtine. 
‘as well as the other, for the mystery of ‘ia 
‘the faith must be held ina pure conscience,|_ Here is, I. A charge given to Christians to 
‘eh. 3.9. As for these who had made ship- pray for all men in general, and particularly 
‘wreck of the faith, he specifies two, Hymeneus for all in authority. Timothy must take care 
sand Alexander, who had made a profession of | that this be done. Paul does not send him 
“the Christian religion, but had quitted that any prescribed form of prayer, as we have 
fession ; and Paul had delivered them to} reason to think he would if he had intended 
, had declared them -to belong to the} that ministers should be tied to that way of 
vkingdom of ‘Satan, and, as some think, had,| praying; but, in general, that they should 
“by an extraordinary power, delivered them to | make supplications, prayers, intercessions, ana 
| be'terrified or tormented by Satan, that they | giving of thanks: supplications for the avert- 
smight learn not to blaspheme, niot to contra- ing of evil, prayers for the obtaining of good, 
dict or revile the doctrine of Christ and the intercessions for others, and thanksgivings 
good ways of the Lord. Observe, The pri-| for mercies already received. Paul thought it 
‘mary design of the highest censure in the| enough to give them general heads; they, 
) Primitive church was to prevent further sin | having the scripture to direct them in prayer 
Wand to reclaim the sinner. In this case it|and the Spirit of prayer poured out upon 
was for the destruction of the flesh, that the| them, needed ‘not any further directions. 
)spirit might be saved in the day of the Lord | Observe, The design of the Christian religion 
Jesus, 1 Cor. v. 5. Observe, (1.) Those who} is to promote prayer; and the disciples of 
the service and work of Satan are justly | Christ must be praying people. Pray always 
over to the power of Satan : Whom} with all prayer, Eph. vi. 18. There must be 
dl have delivered over to Satan. (2.) God can, prayers for ourselves in the first place; this 
if he please, work by contraries: Hymeneus |} js implied here. We must also pray for all 
vand Alexander are delivered to Satan, that| men, for the world of mankind in general, for 
ithey may learn not to blaspheme, when one} particular persons who need or desire our 
one, rather think they would learn of Satan | prayers. See how far the Christian religion 
to blaspheme'the more. (3.) Those who have| was from being a sect, when it taught men 
eet a good conscience, and made ship-/; this diffusive charity, to pray, not only for 
of faith, will not stick at any thing,| those of their own way, but for all men. 
lasphemy not excepted. (4.) Therefore let| Pray for kings (v. 2); though the kings at 
us hold faith and a good conscience, if we| this time were heathens, enemies to Chris 
“would keep clear of blasphemy; for, if we | tianity, and persecutors of Christians, yet they 
ence let go our hold of these, we do not know | must pray for them, because it 1s for the 
‘where we shall stop. public good that there should be civil govern- 
= CHAP. Il. ment, and proper persons entrusted with the 
this chapter Panl treats, I. Of prayer, with many reasons for | 2dministration of it, for whom therefore we 
sor, tS IL OF women’s “apparel, ver-9, 10. Tl Of ther | ought to pray, yea, though we ourselves 


with the reasons of it, ver. 11—i4. IV. A promi E. 
Ti for their encouragement in child-bearing, ver. 15 A suffer under them. For kings, and all that 


J EXHORT therefore, that, first of | 2"¢ ™ 2uthority, that is, inferior magistrates : 


_ all, supplications, prayers, inter- we must pray for them, and we must give 
‘essions, and giving of thanks, be 
Vou. IX, 


. 
“—_ 


a ‘ 


thanks for them, pray for their welfare and 
for the welfare of their kingdoms, and there- 
2@4@ 


Se _— 
a ee tern 


= 


Sait eS ee ee 


—e_ — 
ee 


('niversat prayer recommended. 


fore must not plot against them, that in the 
peace thereof we may have peace, and give 
thanks for them and for the benefit we have 
under their government, that we may lead a 
quiet and peaceable life in all godliness and 
honesty. Here see what we must desire for 
kings, that God will so turn their hearts, and 
direct them and make use of them, that we 
under them may lead a quiet and peaceable 
life. He does not say, “‘that we may get 
preferments under them, grow rich, and be 
in honour and power under them ;” no, the 
summit of the ambition of a good Christian 
is to lead a quiet and peaceable life, to get 
through the world unmolested in a low pri- 
vate station. We should desire that we and 
others may lead a peaceable life in all godli- 
ness and honesty, implying that we cannot 
expect to be kept quiet and peaceable unless 
we keep in all godliness and honesty. Let 
us mind our duty, and then we may expect 
to be taken under the protection both of God 
and the government. In all godliness and 
honesty. Here we have our duty as Chris- 
tians summed up in two words: godliness, 
that is, the right worshipping of God; and 
honesty, that is, a good conduct towards all 
men. These two must go together; we are 
not truly honest if we are not godly, and do 
not render to God his due; and we are not 
truly godly if we are not honest, for God 
hates robbery for burnt-offering. Here we 
may observe, 1. Christians are to be men 
much given to prayer: they ought to abound 
herein, and should use themselves to prayers, 
supplications, &c. 2. In our prayers we 
are to have a generous concern for others 
as well as for ourselves ; we are to pray for 
all men, and to give thanks for all men ; and 
must not confine our prayers nor thanks- 
givings to our own persons or families. 3. 
Prayer consists of various parts, of supplica- 
tions, intercessions, and thanksgivings ; for 
we must pray for the merciés we want, as well 
as be thankful for mercies already received ; 
and we are to deprecate the judgments which 
our own sins or the sins of others have de- 
served. 4. All men, yea, kings themselves, 
and those who are in authority, are to be 
prayed for. They want our prayers, for they 
haye many difficulties to encounter, many 
snares to which their exalted stations expose 
them. 5. In praying for our governors, we 
take the most likely course to lead a peace- 
able and quiet life. The Jews at Babylon 
were commanded to seek the peace of the city 
whither the Lord had caused them to be 
carried captives, and to pray to the Lord for 
it; for in the peace thereof they should have 
peace, Jer. xxix. 7. 6. If we would lead a 
peaceable and quiet life, we must live in all 
godliness and honesty; we must do our 
duty to God and man. He that will love 
life, and see good days, let him refrain his 
tongue from evil, and his lips thut they speak 
no guile; let him eschew evil, and do good ; 
let him seek veace, and pursue it, 1 Pet. iii. 


1 'TIMOTH ¢. 


ce a . 
“ar ‘ Ne 
10, 11. Now the reason he fo 


because this.is good in the sight of God « 
Saviour; that is,. the gospel of Christ 
quires this. That which is acceptable in. 
sight of God our Saviour we should do, ar 
should abound in. ; A 
II. As a reason why we should in o1 
prayers concern ourselves for all men, 
shows God’s love to mankind in general, ». 4.| 
1. One reason why all men are te be| 
prayed for is because there is one God, an 
that God bears a good will to all mankin 
There is one God (@. 5), and one only, ther 
is no other, there can be no other, for ther 
can be but one infinite. This one God w 
have all men to be saved; he desires not th 
death and destruction of any (Ezek. xxxii 
11), but the welfare and salvation of all 
Not that he has decreed the salvation of all 
for then all men would be saved ; but he hi 
a good will to the salvation of all, and non 
perish but by their own fault, Matt. xxiii 
37. He will have all to be saved, and 
come to the knowledge of the truth, to be sav 
in the way that he has appointed and no 
otherwise. It concerns us to get the know 
ledge of the truth,-because that is the wayt 
be saved; Christ ts the way and the t 
and so he is the life. 
2. There is one Mediator, and that Media 
tor gave himself a ransom for all. As th 
mercy of God extends itself to all his work 
so the mediation of Christ extends itself thu 
far to all the children of men that he paid: 
price sufficient for the salvation of all mai 
kind; he brought mankind to stand up 
new terms with God, so that they are m 
now under the law as a covenant of work 
but as a rule of life. They are under grace 
not under the covenant of innocence, b 
under a new covenant: He gave hims 
ransom. Observe, ‘he death of Christ wa 
a ransom, a counter-price. We deserved t 
have died. Christ died for us, to save 1 
from death and hell; he gave himself a ran 
som voluntarily, a ransom for all; so that 
mankind are put in a better condition the 
that of devils. He died to work out-a com 
mon salvation: in order hereunto, he pu 
himself into the office of Mediator betwe 
God and man. A mediator supposes 0 
troversy. Sin had made a quarrel ee 
us and God; Jesus Christ is a Mediator wh 
undertakes to make peace, to bring God an 
man together, in the nature of an umpire 01 
arbitrator, a days-man who lays his 
upon us both, Job ix. 33. He is a ranson 
that was to be testified in due time; that i 
in the Old-Testament times, his suffering) 
and the glory that should follow were spo 
of as things to be revealed in the last time 
1 Pet. i. 10, 11. And they are according 
revealed, Paul himself having been o 
a preacher and an apostle, to publish to th 
Gentiles the glad tidings of redemption and 
salvation by Jesus Christ. This doctrine 0 
Christ’s mediation Paul was entrusted t 


i 
- 


= Te tA Sey 


mos ap rs 43 
ch to every creature, Mark xvi. 15. He 
appointed to be a teacher of the Gen- 
es; besides his general call to the apostle- 
hip, he was commissioned particularly to 
preach to the Gentiles, in faith and truth, or 
faithfully and truly. Note, (1.) It is good 
and acceptable in the sight of God our Sa- 
| viour that we pray for kings and for all men, 
nd also that we lead a peaceable and quiet 
e; and this is a very good reason why we 
ld do the one as well as the other. (2.) 
God has a good will to the salvation of all; 
so that it is not so much the want of a will 
in God to save them as it is a want of will 
themselves to be saved in God’s way. 
e our blessed Lord charges the fault : 
will not come unto me that you may have 
@, John v.40. I would have gathered you, 
nd you would not. (3.) Those who are 
ed must come to the knowledge of the 
h, for this is God’s appointed way to 
e sinners. Without knowledge the heart 
pnot be good; if we do not know the 
ith, we cannot be ruled by it. (4.) It is 
ervable that the unity of God is asserted, 
ad joined with the unity of the Mediator; 
| the church of Rome might as well main- 
in a plurality-of gods as a plurality of 
iediators. (5.) He that is a Mediator. in 
New-Testament sense, gave himself a 
som. Vain then is the pretence of the 
 Romanists that there is but one Mediator of 
satisfaction, but many of intercession; for, 
rding to Paul, Christ’s giving himself a 
nsoOm was a necessary part of the Media- 
’s office ; and indeed this lays the founda- 
on for his intercession. (6.) Paul was or- 
: ed a minister, to declare this to the 
Gentiles, that Christ is the one Mediator 
een God and men, who gave himself a 
nsom for all. ‘This is the substance of which 
ministers are to preach, to the end of the 
d; and Paul magnified his office, as he 
the apostle of the Gentiles, Rom. xi. 13. 
Ministers must preach the truth, what 
ey apprehend to be so, and they must be- 
eve it themselves ; they are, like our apos- 
to preach in faith and verity, and they 
st also be faithful and trusty. 
I. A direction how to pray, v. 8. 1. 
ow, under the gospel, prayer is not to be 
mfined to any one particular house of 
er, but men must pray every where: no 
€ is amiss for prayer, no place more ac- 
‘ceptable to God than another, John iv. 21. 
ray every where. \Ve must pray in our 
osets, pray in our families, pray at our 
als, pray when we are on journeys, and 
y in the solemn assemblies, whether more 
lic or private. 2. It is the will of God 
lat in prayer we should lift up holy hands : 
ting up holy hands, or pure hands, pure 
n the pollution of sin, washed in the 
antain opened for sin and uncleanness. 
will wash my hands, &c., Ps. xxvi. 6. 3. 
€ must pray in charity: Without wrath, or 
ice, Or anger at any person. 4. We must 


CHAP.UTIGy 


y Puul’s charge to females. 
pray in faith without doubting (Jam. i. 6), or, 
as some read it. without disputing, and then 
it falls under the head of charity. 

9 In like manner also, that women 
adorn themselves in modest apparel, 
with shamefacedness and sobriety ; 
not with broidered hair, or gold, or 
pearls, or costly array; 10 But 
(which becometh women professing 
godliness) with good works. 11 Let 
the woman learn in silence with all 
subjection. 12 But I suffer not a 
woman to teach, nor to usurp autho- 
rity over the man, but to be in silence. 
13 For Adam was first formed, then 
Eve. 14 And Adam was not deceived, 
but the woman being deceived was in 
the transgression. 15 Notwithstand- 
ing she shall be saved in childbearing, 
if they continue in faith and charity 


and holiness with sobriety. 

I. Here is a charge, that women who pro- 
fess the Christian religion should be modest, 
sober, silent, and submissive, as becomes 
their place. 1. They must be very modest 
in their apparel, not affecting gaudiness, 
gaiety, or costliness (you may read the vanity 
of a person’s mind in the gaiety and gaudi- 
ness of his habit), because they have better 
ornaments with which they should adorn 
themselves, as becometh women professing 
godliness, with good works. Note, Good 
works are the best ornament; these are, in 
the sight of God, of great price. Those that 
profess godliness should, in their dress, as 
well as other things, act as becomes their 
profession; instead of laying out their 
money on fine clothes, they must lay it out 
in works of piety and charity, which are 
properly called good works. 2. Women 
must learn the principles of their religion, 
learn Christ, learn the scriptures ; they must — 
not think that their sex excuses them from 
that learning which is necessary to salvation. 
3. They must be silent, submissive, and sub- 
ject, and not usurp authority. The reason 
given is because Adam was first formed, then 
Eve out of him, to denote her subordination 
to him and dependence upon him ; and that 
she was made for him, to be a help-meet for 
him. And as she was last in the creation, 
which is one reason for her subjection, so 
she was first in the transgression, and that is 
another reason. Adam was not deceived, that 
is, not first ; the serpent did not immediately 
set upon him, but the woman was first in the 
transgression (2 Cor. xi. 3), and it was part 
of the sentence, Thy desire shall be to thy 
husband, and he shall rule over thee, Gen. iii. 
16. But it is a word of comfort (v. 15) that 
those who continue in sobriety shall be saved 
in child-bearing, or with child-bearing—the 
Messiah who was born of a woman, should 


Duties of bishops and deacons. 
break the serpent’s head (Gen. iii. 15) ; or'the 
sentence which ‘they are under for sin shall 
be no bar to their acceptance with Christ, if 
they coniinue in faith, and charity, and ‘holi- 
ness, with sobriety. 

Il. Here observe, 1. The extensiveness of 
the rules of Christianity ; they reach not only 
to men, but to women, not only to their per- 
sons, but also to their dress, which must be 
modest, like their sex; and to their outward 
deportment and behaviour, it must be in si- 
lence, with all subjection. 2. Women are to 
profess godliness as well as men; for they 
are baptized, and thereby stand engaged to 
exercise themselves to godless; and, to 
their honour be it spoken, many of them were 
eminent professors of Christianity in the days 
of the apostles, as the book of Acts will in- 
form us. 3. Women being more in danger 
of exceeding in their apparel, it was more 
necessary to caution them in this respect. 
4, The best ornaments for professors of god- 
liness are good works. 5. According to Paul, 
women must be learners, and are not allowed 
to be public teachers in the church ; for teach- 
ing is an office of authority, and the woman 
must not usurp authority over the man, but 
is to be in silence. But, notwithstanding 
this prohibition, good women may and ought 
to teach their children at home the principles 
of religion. Timothy from a child had known 
the holy scriptures; and who should teach 
him but his mother and grandmother? 2 Tim. 
iii. 15. Aquila and his wife Priscilla ex- 
pounded unto Apollos the way of God more 
perfectly ; but then they did it privately, for 
they took him unto them, Acts xviii. 26. 6. 
Here are two very good reasons given for the 
man’s authority over the woman, and her 
subjection tothe man, v. 13,14. Adam was 
first formed, then Eve; she was created for 
the man, and not the man for the woman 
‘1 Cor. xi. 9); then she was deceived, and 
brought the man into the transgression. 7. 
Though the difficulties and dangers: of child- 
bearing are many and great, as they are part 
of the punishment inflicted on the sex for 
Eve’s transgression, yet here is much for her 
support and encouragement: Notwithstand- 
ing she shall be saved, &c. Though insorrow, 
yet she shall bring forth, and be:a living mo- 
ther of living children; with this proviso, 
that they continue in faith, and charity, and 
holiness, with sobriety- and women, under 
the cireumstance of child-bearing should by 
faith lay hold of this promise for their sup- 
port in the needful time. 


CHAP. III. 


In this chapter our apostle treats of church-officers. He specifies, 
1, The qualifications of a person to be admitted ‘to the office of a 
bishop, ver. 1—7. II. Thequalifications of deacons (ver. 8—I0), 
and of their wives (ver. 11), again of the deacons, ver. 1%, 13. 
MI, The reasons of his writing to Timothy, whereupon hespeaks 
of the church and the foundation-truth professed therein, ver. 
14, to the end. 


HIS %s a true saying, If a man 
desire the office of a bishop, he 
desireth a good work. 2 A bishop 


1 TIMOTHY. 


Oe a 


own house, how shall he take care ¢ 
the church of God?) 6 Not anovie 
lest being lifted up’with pride he fa 
into the condemnation of the devil 
7 Moreover he must have a goo 
report of them which are without 
lest he fall into reproach and hi 
snare of the devil. : 

The two epistles to Timothy, and that 
Titus, contain a seripture-plan of chureh. 
tesa or a direction to ministers. Ti 
mothy, we suppose, was an evangelist whi 
was left at Faleiaes to take care of thos 
whom the Holy Ghost had made bishop 
there, that is, the presbyters, as appears b 
Acts xx. 28, where the care of the chure 
was committed to the presbyters, and thi 
were called bishops. It seems they were ver 
loth to part with Paul, especially because } 
told them they should see his face no mor 
(Acts xx. 38); for their church was but new 
planted, they were afraid of undertaking thi 
care of it, and therefore Paul left Timoth 
with them to set them in order. And h 
we have the character of a gospel ministe1 
whose office it is, as a bishop, to preside in 
particular congregation of Christians: Jf | 
man desires the office of a bishop, he desires 
good work, v.1. Observe, “ 

I. The ministry is a work. However 
office of a bishop may be now thought a ge 
preferment, then it was thought a good worl 
1. The office of a scripture-bishop is an offi 
of divine appointment, and not of human in 
vention. ‘The ministry is not’ a crez 
the state, and it is a pity that the ministe 
should be at any ‘time the tool of the state 
The office of the ministry was in the churei 
before the magistrate countenanced Chri 
tianity, for this office is one of the great gil 
Christ has bestowed on the church, Eph. i 
8—11l. 2. This office of a Christian bisho 
is a work, which requires diligence and appl 
cation: the apostle represents it under ¢! 
notion and character of a work ; not of grés 
honour and advantage, for ministers shoul 
always look more to their work than ‘to th 
honour and advantage of their office. 3. | 
is a good work, a work of ‘the greatest im 
portance, and designed for the greatest g 
the ministry is conversant about no lowe 
concerns than the life and happiness of 
mortal zouls ; it is‘a good work, because dé 


: 


% 


fal 


ne perfections in 

g many sons to, g '; the ministry is 
inted to open men’s eyes, and to turn 
m from darkness to light, and from the 
power of Satan unto God, &c., Acts xxvi. 18. 
4. There ought to be an earnest desire of the 
office in ‘hice who would be put into it; ifa 
man desire, he should earnestly desire it for 
prospect he has of bringing greater glory 
God, and of doing the greatest good to the 
ils of men by this means. This is the 
Siren proposed to those who offer them- 


e 


esto the ministry of the church of England: 
“Do you think you are moved by the Holy 
| Ghost to take upon you this office >” 
A . In order to the discharge of this office, 
doing of this work, the workman must 
duly qualified. 1. A minister must be 
eless, he must not lie under any scan- 
; he must give as little occasion for blame 
as can be, because this would bea prejudice to 
his ministry and would reflect reproach upon 
ine office. 2. He must be the husband of 
e wife; not having given a bill of divorce 
one, and then taken another, or not having 
jany Wives at once, as at that time was too 
common both among Jews and Gentiles, 
cially among the Gentiles. 3. He must 
‘vigilant and watchful against Satan, that 
tle enemy ; he must watch over himself, and 
souls of those who are committed to his 
rge, of whom having taken the oversight, 
he must improve all opportunities of doing 
hem good. A minister ought to be vigilant, 
Because our adversary the devil goes about 
a roaring lion, seeking whom he may 
ur, 1 Pet. v. 8. 4. He must be sober, 
mperate, moderate in all his actions, and in 
the use of all creature-comforts. Sobriety 
id watchfulness are often in scripture put 
together, because they mutually befriend one 
another: Be sober, be vigilant. 5. He must 
2 of good behaviour, composed and solid, 
id not light, vain, and frothy. 6. He must 
given to hospitality, open-handed to 
_ Strangers, and ready to entertain them ac- 
_ cording to his ability, as one who does not 
_ set his heart upon the wealth of the world 
id who is a true lover of his brethren. 7. 
pt to teach. Therefore this is a preaching 
ishop whom Paul describes, one who is both 
le and willing to communicate to others 
ee knowledge which God has given him, 
‘one who is fit to teach and ready to take all 
“Opportunities of giving instruction, who is 
aself wel! instructed in the things of the 
- Kingdom of heaven, and is communicaiive of 
what he knows to others. 8. No drunkard: 
lot given to wine. ‘The priests were not to 
drink wine when they went in to minister 
Vv. x. 8, 9), lest they should drink and per- 
the law. 9. No striker; one who is not 
arrelsome, nor apt to use violence to any, 
jut does every thing with mildness, love, and 
ntleness. ‘The servant of the Lord must 
ot strive, but be gentle towards all, &c., 
n. ii. 24. 10. One who is not greedy 


‘s 


io} 


CwaP TH 


Duties of bishops. 
of filthy lucre, who does not make his minis- 
try to truckle to any secular design or inte- 
rest, who uses no mean, base, sordid ways of 
getting money, who is dead to the wealth of 
this world, lives above it, and makes it ap- 
pear he isso. 11. He must be patient, and 
not a brawler, of a mild disposition. Christ, 
the great Shepherd and Bishop of souls, is 
so. Not apt to be angry or quarrelsome; as 
not a striker with his hands, so not a brawler 
with his tongue; for how shall men teach 
others to govern their tongues who do not 
make conscience of keeping them under good 
government themselves? 12. Not covetous. 
Covetousness is bad in any, but it is worst 
in a minister, whose calling leads him to con- 
verse so much with another world. 13. He 
must be one who keeps his family in good 
order: That rules well his own house, that he 
may set a good example to other masters of 
families to do so too, and that he may thereby 
give a proof of his ability to take care.of the 
church of God: For, if a man know not how 
to rule his own house, how shall he take care 
of the church of God. Observe, The families 
of ministers ought to be examples of good to 
all other families. Ministers must have their 
children in subjection ; then it is the duty of 
ministers’ children to submit to the instruc, 
tions that are given them.—W4%th all gravity. 
The best way to keep inferiors in subjection, 
is to be grave with them. Not having his 
children in subjection with all austerity, but 
with all gravity. 14. He must not be a no- 
vice, not one newly brought to the Christian 
religion, or not one who is but meanly in- 
structed in it, who knows no more of religion 
than the surface of it, for such a one is apt 
to be lifted up with pride: the more ignorant 
men are the more proud they are: Lest, be- 
ing lifted up with pride, he fall into the con- 
demnation of the devil. 'The devils fell through 
pride, which is a good reason why we should 
take heed of pride, because it is a sin that 
turned angels into devils. 15. He must be 
of good reputation among his neighbours, 
and under no reproach from former conver- 
sation; for the devil will make use of that to 
ensnare others, and work in them an.aversion 
to the doctrine of Christ preached by those 
who have not had a good report 

III. Upon the whole, having briefly gone 
through the qualifications of a gospel-bishop, 
we may infer, 1. What great reason we have 
to cry out, as Paul does, Who is sufficient for 
these things? 2 Cor. ii. 16. Hie labor, hoe 
opus—This is a work indeed. What piety, 
what prudence, what zeal, what courage, what 
faithfulness, what watehfulness over our- 
selves, our lusts, appetites, and passions, and 
over those under our charge; I say, what 
holy watchfulness is necessary in this work ' 

2. Have not the best qualified and the most 
faithful and conscientious ministers just rea- 
son to complain against themselves, ,that so 
much is requisite by way of qualification, and 
so much work is necessary to be done? And, 


Qualifications of deacons. 1 TIMOTHY. ea 
alas! how far short do the best come of what | vetous and greedy of filthy 
they should be and what they should do!| tempted to embezzle it, and 
3. Yet let those bless God, and be thankful,| their own use which was inten 
whom the Lord has enabled, and counted} public service. Holding the mystery of fé 
faithful, putting them into the ministry: if| 2 a pure conscience, v. 9. Note, The my. 
God is pleased to make any in some degree| of faith is best held in a pure consei 
able and faithful, let him have the praise and|'The practical love of truth is the mos 
glory of it. 4. For the encouragement of all] powerful preservative from error arm de 
faithful ministers, we have Christ’s gracious} lusion. If we keep a pure conscience (tak 
word of promise, Lo, I am with you always,| heed of every thing that debanches con 
even unto the end of the world, Matt. xxviii.| science, and draws us away from God), thi: 
20. And, if he be with us, he will fit us for| will preserve in our souls the mystery o 
our work in some measure, will carry us| faith. Let these also first be proved, v. 
through the difficulties of it with comfort,| It is not fit that the public trusts should be 
graciously pardon our imperfections, and re-| lodged in the hands of any, till they haye bx 
ward our faithfulness with a crown of glory| first proved, and found fit for the busine 
that fadeth not away, 1 Pet. v. 4. they are to be entrusted with; the soundnes 
8 Likewise must the deacons be) of their judgments, their zeal for Christ, and 
grave, not doubletongued, not given the Dieelaee of their SOP ERSR HOR ae 
to much wine, not greedy of filthy| °° ProveG. nein wives mccwise must hay 


: a good character (. 11); th t be of ; 
luere; 9 Holding the mystery of ate ieee a3 aes ‘ale-beatel 
the faith in a pure conscience. 10 


carrying stories to make mischief and soy 
And let these also first be proved ; discords rhe must he sober and fone i 
a mgs, not given to any excess, but trusty 
on lt them ene d ti Sit Satie in all that is committed to them. All wh 
eacon, being found blameless. are related to mimsters must double thei 
Even so must their wives be grave,| care to walk as becomes the gospel of Chris 
not slanderers, sober, faithful in all| lest, if they in any thing walk disorderly, thi 
things. 12 Let the deacons be the TS ae blamed. . te he ie is q 
! . . . € bishops or munisters, so here of ff 
husbands of one wife, ruling their deacons, they must be the husband of one wife 
children and their own houses well.) such as had not put away their wives, upot 
13 For they that have used the office 
of a deacon well purchase to them- 
selves a good degree, and great bold- 


dislike, and married others; they must 
their children and their own houses well: th 
ness in the faith which is in Christ 
Jesus. 


families of deacons should be examples | 
We have here the character of deacons : 


other families. And the reason why t 
deacons must be thus qualified is (v. 13) be 
cause, though the office of a deacon be of at 
inferior degree, yet it is a step towards th 
these had the care of the temporal concerns} higher degree; and those who had server 
of the church, that is, the maintenance of the | tables well the church might see cause < 
ministers and provision for the poor: they 
served tables, while the ministers or bishops 
gave themselves only to the ministry of the 
word and prayer, Acts vi. 2,4. Of the insti- 


wards to discharge from that service, 
prefer to serve in preaching the word and it 
prayer. Or it may be meant of the goc 

tution of this office, with that which gave 

occasion to it, you have an account in Acts 

vi. 1—7. Now it was requisite that deacons 


reputation that a man would gain by hi 
fidelity in this office: they will purchase t 

should havea good character, because they 

were assistants to the ministers, appeared 


themselves great boldness in the faith that 1 
in Christ Jesus. Obserye, 1. In the primi 
tive church there were but two orders ¢ 
ministers or officers, bishops and deacon 

and acted publicly, and had a great trust 

reposed in them. They must be grave. 

Gravity becomes all Christians, but especially | pastor, or minister, was confined to 

chose who are im office in the church. Not] and to the ministry of the word; and 

as their interest leads them: a double tongue | tables. Clemens Romanus, in his epistle t¢ 

comes from a double heart; flatterers and | the Christians (cap. 42, 44), speaks very ‘ully 

ment to any man, especially to a Christian, | there would arise in the Christian chure 

and one in office, unfits men for business, | controversy about the name episcopac 

bad in the deacons, who were entrusted with | main employment was to serve tables, 

the church’s money, and, if they were co-| not to preach or baptize. It is true, in 


Phil. i. 1. After-ages have invented th 
rest. The office of the bishop, preshy 
doubled-tongued - that will say one thing to| office of the deacon was confined to, 
one and another thing to another, according | least principally conversant about, se 
slanderers are doubled-tongued. Not given|and plainly to this effect, that the apo 
to much wine; for this is a great disparage- | foreknowing, by our Lord Jesus Christ, 
opens the door to many temptations. Not| pointed the forementioned orders, igh 
greedy of filthy lucre ; this would especially be} and deacons. 2. The scripture-deg 


= Pa. Fee “" ee 


p. G4. iia CHAP. Ill The mystery of godliness. 
Philip did preach and baptize in Sa-|he should in like manner be appointed to 
a (Acts viii.), but you read that he wasan | reside for some time ; and therefore it is not 
| evangelist (Acts xxi. 8), and he might preach | the church of Ephesus, but the catholic 
| and baptize, and perform any other part of | church, which is here called the house of God, 
=he ministerial office, under that charac-} whichis the church of the living God. Observe 
ter; but still the design of the deacon’s office | here, 1. God is the living God; he is the 
| was to mind the temporal concerns of the | fountain of life, he is hfe in himself, and he 
| church, such as the salaries of the ministers | gives life, breath, and all things to his 
} and providing for the poor. 3. Several | creatures; in him we live, and move, and 
ae ications were very necessary, even for | have our being, Acts xvii. 25,28. 2. The 
4 inferior officers: The deacons must be church is the house of God, he dwells there; 
grave, &c. 4. Some trial should be made} the Lord has chosen Zion, to dwell there 
| of persons’ qualifications before they are|‘‘ This is my rest, here will I dwell, for i 
admitted into office in the church, or have| have chosen it;” there may we see God’s 
"any trust committed to them: Let these | power and glory, Ps. lwiii. 2. 
also first be proved. 5. Integrity and up- II. It is the great support of the church 
rightness in an inferior office are the way to | that it is the church of the living God, the 
"be preferred toa higher station in the church: | true God in opposition to false gods, dumb 
_ They purchase to themselves a good degree. | and dead idols. 
_ 6. This will also givea man great boldness} 1. As the church of God, it is the pillar 
> in the faith, whereas a want of integrity and ! and ground of truth ; that is, either, (1.) The 
izhtness will make a man timorous, and | church itself is the pillar and ground of truth 
ready to tremble at his own shadow. The| Not that the authority of the scriptures 
wicked fleeth when no man pursueth, but the| depends upon that of the church, as the 
_ ‘righteous are bold as a lion, Prov. xxviii. 1. | papists pretend, for truth is the pillar and 
Ps 14 These things write I unto thee, aahige of the church f ar the pre = 
= . | forth the scripture and the doctrine of Christ, 
= Soping oo a a aes ee “Jas the villas to which a proclamation is 
. i5 But I tarry long, that thou| ss <ed holds forth the proclamation. Even 
_ mayest know how thou oughtest to| to the principalities and powers in heavenly 
| behave thyself in the house of God, | places is made known by the church the mani- 
Mlwhickis the church of the living God, |/e/d wisdom of God, Eph. iti. 10. (2.) Others 


a” 2 - | understand it of Timothy. He, not he himn- 
? the pillar and ground of the truth. 16 self only, but he as an evangelist, he and 


: 4 And without controversy great is the other faithful ministers, are the pillars and 
| mystery of godliness: God was mani- ground of truth; it is their business to 
| fest in the flesh, justified in the Spirit, | maintain, hold up, and publish, the truths 

Seah fancels preached unto the Gen- | °f Christ in the church. It is said of the 
ae Spy 


2 


ms : : A S hey s i S 
__ tiles, believedon in the world, received Se ote — aide Pa a 
fo -up into glory. our own enquiries after truth ; let us buy the 
___. He concludes the chapter with a particular | truth at any rate, and not think much of any 
- direction to Timethy. He hoped shortly to| pains to discover it. [2.] Let us be careful 
_ come to him, to give him further directions | to keep and preserve it. ‘“‘ Buy the truth, and 
and assistance in his work, and to see that | sell it not (Prov. xxiii. 23), do not part with 
__ Christianity was well planted, and took root | it on any consideration.” [3.] Let us take 
%- well, at Ephesus; he therefore wrote the | care to publish it, and to transmit it safe and 
_ more briefly to him. But he wrote lest he} uncorrupted unto posterity. [4.] When the 
should tarry long, that Timothy might know | church ceases to be the pillar and ground of 

_ how to behave himselj in the house of God, how | truth, we may and ought to forsake her; for 
to conduct himself as became an evangelist, | our regard to truth should be greater than 
__and the apostle’s substitute. Observe, our regard to the church ; we are no longer 
I. Those who are employed in the house of | obliged to continue in the church than she 
God must see to it that they behave them-| continues to be the pillar and ground of truth. 
"selves well, lest they bring reproach uponthe} 2. But what is the truth which the churches 
house of God, and that worthy name by which | and ministers are the pillars and grounds of? 

_ they are called. Ministers ought to behave} He tells us (v. 16) that without controversy 
_ themselves well, and to look not only to their | great is the mystery of godliness. The learned 
_ praying and preaching, but to their be-| Camero joins this with what goes before, and 
_ haviour: their office binds them to their | then it runsthus: “The pillarand ground of 
_ good behaviour, for any behaviour will not | the truth, and without controversy great is the 
g do in this case. Timothy must know how | mystery of godliness.” He supposes this mys- 
t 
Pia 


_ to behave himself, not only in the particular | tery to be the pillar, &c. Observe, 
_ church where he was now appointed toreside} (1.) Christianity is a mystery, a mystery 
-for some time, but being an evangelist, and | that could not have been found out by reason 
_ the apostle’s substitute, he must learn how | or the light of nature, and which cannot be 
_ 40 behave himself in other churches, where | comprehended by reason, because it is above 


Apostasy foretold. 


reason, though not contrary thereto. It isa 
mystery, not of philosophy or speculation; 
but of godliness, designed to promote godli- 
ness ; and herein it exceeds all the mysteries of 
the Gentiles. Itisalsoa revealed mystery, not 
shut upand sealed; and it does not cease tobe 
a mystery because now in part revealed. But, 
(2.) What is the mystery of godliness? It 
is Christ ; and here are six things concerning 
Christ, which make up the mystery of godli- 
ness. [1.] That he is God manifest in the 
flesh: God was manifest in the flesh. This 
proves that he is God, the eternal Word, that 
was made flesh and was manifest in the flesh. 
When God was to be manifested to man he 
was pleased to manifest himself in the imcar- 
nation of his own Son: The Word was made 
flesh, Johni. 14. (2.] He is justified in the 
Spirit. Whereas he was reproached as a 
sinner, and put to death as a malefactor, he 
was raised again by the Spirit, and so was 
justified from all the calumnies with which 
he was loaded. He was made sin for us, and 
was delivered for our offences ; but, being 
raised again, he was justified in the 'Spirit ; 
that is, it was made to (appear that his ‘sa- 
crifice'was accepted, and so he rose again for 
our justification, as he was delivered for our 
offences, Rom. iv. 25. He was put to death 
in the flesh, but quickened by the Spirit, 
i Pet. iii. 18. [3.] He was seen of angels. 
‘They worshipped him (Heb. i. 6); they at- 
vended his incarnation, his temptation, his 
agony, his death, his resurrection, his ascen- 
sion ; this is much to his honour, and shows 
what a mighty interest he had in the upper 
world, that angels ministered to him, for he 
is the Lord of angels. [4.] He is preached 
unto the Gentiles. This is a great part of the 
raystery of godliness, that Christ was offered 
to the Gentiles a Redeemer and Saviour ; that 
whereas, before, ‘salvation was of the J ews, 
the partition-wall was now taken down, and 
the Gentiles were takenin. JI have set thee 
io be a light of the Gentiles, Acts. xiii. 47. 
[5.] That he was believed on in the world, so 
that he was not preached in vain. Many of 
the Gentiles welcomed the gospel which the 
Jews rejected. Who would\ have thought 
that the world, which lay in wickedness, 
would believe in'the Son of God, would 
take him to be their Saviour who was 
himself crucified at Jerusalem? But, ‘not- 
withstanding all the prejudices they la- 
boured under, he was believed on, &c. ([6.] 
He was received up into glory, in his ascen- 
sion. ‘l'his indeed was before he was believed 
on in the world ; but it is put last, becauseit 
was the crown és his exaltation, aid because 
it is not only his ascension that is meant, but 
his sitting at the right hand of God, where 
he ever lives, making intercession, and has 
all power, both in ‘heavy en and earth, and 
because, in the apostasy of which he treats 
in the following chapter, his remaining in 
heaven would be denied by those who pretend 
to bring him down on their altars in the eon- 


1 ‘TIMOTHY. 


Te Yu 


secrated wafers. 


truly God, God by nature. eh 
by office, for this pres pte tone a) 
Secondly, (God was sh, re 
flesh. Foérasmuch as the lohdkdnen are pai 
takers of flesh and blood, he also. himself | i 
wise took part of the same, Heb, ii. 14.. 
what is more amazing, he was ‘manifes a 
the flesh after all flesh had corrupted 1} 
way, though he himself was holy from ; 
womb. Thirdly, Godliness is a mystery it 
all its parts and branches, from the beginn 
to the end, from Christ’s incarnation to hi 
ascension. Fourthly, It being a great 
tery, we should rather humbly adore it, 
piously believe it, than curiously pry into 
or be too positive in our explications of i 
and determinations about it, further than 
holy-scriptures have revealed it to us. 
‘CHAP. We 
Paul here \foretels, 1. A dreadful 1—3. I. He 
of Christian liberty, ver. 4, 5. III. He gives Timothy di 
directions with respect to mse, his doctrine, and the 


under his care, ver, 6, to 


OW theSpiritspeaketh expres 
thatin the latter times some sha 
depart from the faith, giving heed t 
seducing spirits,and doctrines of: aut 
2 Speaking lies in hypocrisy; . 
their conscience ‘seared with a hot 
iron; 3 Forbidding to marry, anc 
commanding to abstain from meats. 
which God hath created to be received 
with thanksgiving of them which be 
lieve and know the truth. 4 Fo 
every creature of God is good, and 
nothing to be refused, if it be recer 
with thanksgiving: 5 For it is sane 
tified by the word of Ged and prayer. 
We have here a prophecy of the aposta: 
of the latter times, which he had spoken oi 
as a thing expected and taken for gran! 
among Christians. 2 Thess. ii- é, 
I. In the close of the foregoing chapter, 
we had the mystery of godliness a 
and therefore very fitly, in the beginnin 
this chapter, we have the mystery wie ini 
summed up: The Spirit ressli 
that in the latter times some shall 0 
the faith ; whether he means the ‘Spinel 
the Old Testament, or the Spirit in ‘the 
prophets of the New Testament, or both. 
The prdphecies concerning antichrist 1s 
well as the prophecies coneerning Ch 
came from the Spirit The Spirit im be 
spoke expressly of a general apostasy fr 
the faith of Christ and the pure worsh 
God. This should come in the latter’ 
during the Christian dispensation, for't 
are called the latter days; in the fo 
ages of the church, for the mystery of in’ 
now began to work. Some shall depart] 
the faith, or there shall be an a 
the faith. Some, not all ; for in = 


the eli They shall depart 
ae uh, the Faith délivered to the saints 
‘(Jude 3), -which was delivered at once, the 
‘sound doctrine of the gospel. Giving heed 
to seducing spirits, men who pretended to the 
Spirit, but were not really guided by the'| 
Spirit, 1 John iy. 1, Beloved, believe not every 
every one w ho pretends to the Spirit. 
here observe, : 
__ 1. One of the great instances of the apos- 
; namely, giving heed to doctrines of 
| mons, or concerning demons; that is, those 
strines-which teach the worship of saints 
angels, as a middle sort of deities, 
ween the immortal God and mortal men, 
as the heathen called demons, and wor- 
ed under that notion. Now this plainly 
agrees to the church of Rome, and it was one 
athe fis steps towards that great apostasy, 
enshrining of the relics. of martyrs, 
divine honours to them, erecting 
burning incense, consecrating images 
| and temples, and making prayers and praises 
to the honour of saints departed. This 
iN amon-worship is paganism revived, the 
e of the first beast. 
2, The instruments of promoting and pro- 
pagating this apostasy and delusion. (1.) It 
li be.done by hypocrisy of those that speak 
, the agents and emissaries of Satan, who 
te these delusions by lies and forgeries 
pretended miracles,v.2. It is done by their 
| Bypocrisy, professing honour to Christ, and 
yet. at the same time fighting against all his 
anointed offices, and corrupting or profaning 
al his ordinances. This respects also the 
Ip isy of those who have their consciences 
ared with a'red-hot iron, who are perfectly 
t to the very first principles of virtue and 
moral honesty. If men had not their con- 
“Sciences seared as with a hot iron, they could 
‘ever maintain a power to dispense with 
Oaths for the good of the catholic cause, 
d never maintain that no faith is to be 
»with heretics, could never divest them- 
‘polyenes of all remains of humanity and com- 
ion, and clothe themselves with the most 
arbarous cruelty, under pretence of pro- 
- moting the interest of the church. (2.) An- 
é part of their character is that they 
orbid to marry, forbid their clergy to marry, 
speak very reproachfully of marriage, 
a an ordinance of God; and that they 
d to abstain from meats, and place re- 
in such abstinence at certain times and 
‘Seasons, only to exercise a tyranny over the 
anaes of men. 
On the whole observe, (1.) The apostasy 
ol f the latter times should not surprise us, 
ise it was raat foretold by the Spirit. 
The Spirit is God, otherwise he could 
Rot certainly foresee such distant events, 
ch as to us are uncertain and contingent, 
on the tempers, humours, and 
of men. (3.) The difference between 
he predictions of the Spirit and the oracles 


* 


é 


a! 


> 


. CHAP. IV. 
will tava renant according | of the heathen is remarkable ; 


a eee « " 
Christian liberty. 


the Spirit 
speaks expressly, but the onitles of the 
heathen were always doubtful and. uncer- 
tain. (4.) It is comfortable to think that 
in such general apostasies all are not carried 
away, butonlysome. (5.) It is common for 
seducers and deceivers to pretend to the 
| Spirit, which is a strong presumption that 
all are convinced that this is the most likely 
towork in us an approbation of what pretends 
to come from the Spirit. (6.) Men must be 
hardened, and their consciences seared, before 
they can depart from the faith, and draw in 
others to side with them. (7.) It isa sign 
that men have departed from the faith when 
they will command what God has forbidden, 
such as saint and angel or demon-worship ; 
and forbid what God has allowed or com- 
manded, such as marriage and meats. 

II. Having mentioned their hypocritical 
fastings, the apostle takes’ occasion to lay 
down the doctrine of the Christian liberty, 
which we enjoy under the gospel, of using 
God’s good creatures,—that, whereas under 
the law there was a distinction of meats be- 
tween clean and unclean (such sorts of fiesh 
they might eat, ard such they might not 
eat), all this is now taken away; and we are 
to call nothing common or unclean, Acts x. 
15. Here observe, 1. We are to look upon 
our food as that which God has created ; we 
have it from him, and therefore must use it 
for him. 2: God, in making those things, 
had_a special regard to those who believe and 
know the truth, to good Christians, who have 
a covenant right to the creatures, whereas 
others have only acommon right. 3. What 
God has created is to be received with thanks- 
giving. We must not refuse the gifts of 
God’s bounty, nor be scrupulous in making 
differences where God has made none; but 
receive them, and be thankful, acknowledging 
the power of God the Maker of them, and the 
bounty of God the giver of them: Every 
creature of God is good, and nothing to be 
refused, v. 4. This plainly sets us at liberty 
from all the distinctions of meats appointed 
by the ceremonial law, as particularly that of 
swine’s flesh, which the Jews were forbidden 
to eat, but which is allowed to us Christians, 
by this tule, Every creature of God is good, 
&e. Observe, God’s good -creatures are 
then good, and doubly sweet to us, when 
they are received with thanksgiving.—For 
it ts sanctified by the word of God and 
prayer, v.5. It is a desirable thing to have 
a sanctified use of our creature-comfortsy 
Now they are sanctified to us, (1.) By the 
word of God; mot only his permission, 
allowing us the liberty of the use of these 
things, but his-promise to. feed us with food 
convenient for us. This gives usa sancti- 
fied use of our creature-comforts. (2.) By 
prayer, which blesses our meat to us. The 
word of God and prayer must be brought 
to our common actions and affairs, and 
then we do all m faith. Here observe, 


Me Shee ee ee or Ty eee 
Exhortation to godliness. 
0] Every creature is God’s, for he made 

Every beast in the forest is mine (says 

Gon and the cattle upon a thousand hills. I 
know all the fowls of the mountains, and the 
wild beasts of the field are mine, Ps.1. 10, 11. 
{2.] Every creature of God is good. when 
the blessed God took a survey of all his 
works, God saw all that was made, and, 
behold, it was very good, Gen. i. 31. (3.] 
The blessing of God makes every creature 
nourishing to us; man lives not by bread 
alone, but by every word that proceeds out of 
the mouth of God (Matt. iv. 4), and therefore 
nothing ought to be refused. [4.] We ought 
therefore to ask his blessing ty prayer, and so 
to sanctify the creatures we receive by prayer. 

6 If thou put the brethren in 
remembrance of these things, thou 
shalt be a good minister of Jesus 
Christ, nourished up in the words of 
faith and of good doctrine, whereunto 
thou hast attained. 7 But refuse 
profane and old wives’ fables, and 
exercise thyself rather unto godliness. 

8 For bodily exercise profiteth little : 
but godliness is profitable unto all 
things, having promise of the life 
that now is, and‘of that which is to 
come. 9 This is a faithful saying 
and worthy of all acceptation. 10 
For therefore we both labour and 
suffer reproach, because we trust in 


. the living God, who is the saviour of 


all men, specially of those that believe. 

1 These things command and teach. 
12 Let no man despise thy youth; 
but be thou an example of the he- 
lievers, in word, in conversation, in 
charity, in spirit, in faith, in purity. 
13 Till I come, give attendance to 
reading, to exhortation, to doctrine. 
14 Neglect not the gift that is in 
thee, which was given thee by pro- 
phecy, with the laying on of the 
hands of the presbytery. 15 Medi- 
tate upon these things; give thyself 
wholly to them; that thy profiting 
may appear to all. 16 Take heed 
unto thyself, and unto the doctrine ; 
continue in them: for in doing this 
thou shalt both save thyself, and them 
that hear thee. 

The apostle would have Timothy to instil 
into the minds of Christians such sentiments 
as might prevent their being seduced by the 
judaizing teachers. Observe, Those are good 
ministers of Jesus Christ who are diligent 


in their work; not that study to advance 
new notions but that put the brethren in 


ne * we 
l TIMOTHY. a, 


~ 


remembrance of shosed 
received and heard. “i M 
negligent to put you re 
these ‘hate; thou you ieee them, mn 
And elsewhere, I stir up your pur 
way of remembrance, 2 Pet. iii. 1. 4 S 
the apostle Jude, I will therefore put 
remembrance, Jude 5. You see that’ 
apostles and apostolical men reckoned } 
main part of their work to put their hearer: 
remembrance; for we are apt to fo 
slow to learnand remember, the . things of G 
—Nourished up in the words of Saith a 
good doctrine, whereunto thou hast atto 
Observe, 1. Even ministers themselves ha 
need to be growing and increasing in 
knowledge of Christ and his doctrine: th 
must be nourished up in the words of f 
2. The best way for ministers to grow 
knowledge and faith is to put the bretl 
in remembrance; while we teach others, 
teach ourselves. 3. Those whom minist 
teach are brethren, and are to be treated ] 
brethren ; for ministers are not lords” 
God’s heritage. 

I. Godliness is here pressed upon him a 
others: Refuse profane and old wives’ 
ings, v. 7, 8, The Jewish traditions, w! 
some people fill their heads with, 
nothing to do with them. But emercise t 
self rather unto godliness; that is, mil 
practical religion. Those who would ~ 
godly must exercise themselves unto god 
ness; it requires a constant exercise. 
reason is taken from the gain of godlines 
bodily exercise profits little, or for a li 
time. Abstinence from meats and marriag 
and the like, thaugh they pass for acts 
mortification and self-denial, yet profit li 
they turn to little account. What 
avail us to mortify the body if we do BAT 
mortify sin? Observe, 1. There is a gi 
deal to be got by godliness ; it will be ¢ 
use to us in the whole of our life; for it 
the promise of the life that now is, and of the 
which is to come. 2. The. gain of godlin 
lies much in the promise: and the promis 
made to godly people relate to the life tha 
now is, but especially they relate to hem 
that is to come. Under the Oid Testa 
the promises were mostly of temporal k 
ings, but under the New Testament of 
ritual'and eternal blessings. If godly p 
have but little of the good things of the 
that now is, yet it shall be made up to them 
in the good things of the life that is t 
come. 3. There were profane and old wives” 
fables in the days of the apostles; and 
Timothy, though an excellent man, was not 
above such a word of advice, Refuse profane 
&c. 4. It is not enough that we refuse 
profane and old wives’ fables, but we must 
exercise ourseives to godliness; we mus 
not only cease to do evil, but we must lez 
to do well (Isa. i. 16, 17), and we must ma 
a practice of exercising ourselves to got 
ness. And, 5. Those who are truly g 


be losers at last, whatever becomes 
who content roa with bodily 
ercise, for godliness has the promise, &c. 
“Il. The encouragement which we have to 
in the ways of godliness, and to 
exercise ourselves to it, notwithstanding the 
difficulties and discouragements that we meet 
with init. He had said (v. 8) that it zs pro- 
fitable for all things, having the promise of the 
life which now is. But the question is, Will 

profit balance the loss? For, if it will 
| not, it is not profit. Yes, we are sure it 
will. Here is another of Paul’s faithful say- 
Ys worthy of all acceptation—that all our 
labours and losses in the service of God and 
the work of religion will be abundantly recom- 
‘pensed, so that though we lose for Christ 
we shall not lose by him. Therefore we 
Tabour and suffer reproach, because we trust 
in the living God, v. 10. Observe, 

_ 1. Godly people must labour and expect 
“reproach ; they must do well, and yet expect 
at the same time to suffer ill: toil and 
ble are to be expected by us in this 
“world, not only as men, but as saints 
| 2. Those who labour and suffer reproach 
" in the service of God and the work of religion 


Tey depend upon the living God that they 
m not lose by it. Let this encourage 
am, We trust in the living God. The con- 
% tion of this, that the God who has 
oe to be our pay-master is the living 
God, who does himself live for ever and is 
the fountain of life to all who serve him, 
a Id encourage us in all our services and 
3 all our sufferings for him, especially con- 
: ing that he is the Saviour of all men. 
(1) By his providences he protects the per- 
sons, and prolongs the lives, of the children 
ofmen. (2.) He has a general good-will to 
the eternal salvation of all men thus far that 
he is not willing that any should perish, but 
that all should come to repentance. He 
_ desires not the death of sinners; he is thus 
* far the Saviour of all men that none are left 
“in the same desperate condition that fallen 
angels are in. Now, if he be thus the Sa- 
_viour of all men, we may hence infer that 
much more he will be the rewarder of those 
_who seek and serve him; if he has such a 

good-will for all his creatures, much more 
will he provide well for those who are new 
_¢reatures, who are born again. He is the 
Saviour of all men, but especially of those 
that believe; and the salvation he has in 
store for those that believe is sufficient to 
_Fecompense them for all their services and 
sufferings. Here we see, [1.] The life of a 
_ Christian is a life of labour and suffering: 
We labour and suffer. [2.) The best we can 
expect to suffer in the present life is re- 
¥ ch for our well-doing, for our work of 
faith and labour of love. [3.] True Chris- 
_tians trust in the living God; for cursed is 
the man that trusts in man, or in any but 
} 


3 
8 


A 
> 


never be ashamed. Trust in rim at ail 


. . 


CHAP. IV. 


‘the living God; and those that trust in him | 


ae a" a>: Rh. ae ee >‘. * 

Exhoriation to ministerial duties. 
times. [4.] God is the general Saviour of 
all men, as he has put them inte a salvable 
state; but he is in a particular manner the 
Saviour of true beiievers; there is then a 
general and a special redemption. 

III. He concludes the chapter with an ex- 
hortation to Timothy, 

1. To command and teach these things that 
he had now been teaching him. “ Command 
them to exercise themselves unto godliness, 
teach them the profit of it, and that if they 
serve God they serve one who will be sure 
to bear them out.” i 

2. To conduct himself with that gravity 
and prudence which might gain him respect, 
notwithstanding his youth: ‘* Let no man 
despise thy youth; that is, give no man an 
occasion to despise thy youth.” Men’s youth 
will not be despised if they do not by youth- 
ful vanities and follies make themselves des- 
picable; and this men may do who are old, 
who may therefore thank themselves if they 
he despised. 

3. To confirm his doctrine by a good ex- 
ample: Be thou an example of the believers, 
&e. Observe, Those who teach by their 
doctrine must teach by their life, else they 
pull down with one hand what they build up 
with the other: they must be examples both 
in word and conversation. Their discourse 
must be edifying, and this will be a good 
example: their conversation must be strict, 
and this will be a good example: they must 
be examples in charity, or love to God and 
all good men, examples in spirit, that is, in 
spiritual-mindedness, im spiritual worship,— 
in faith, that is, in the profession of Chris- 
tian faith,—and in purity or chastity. 

4. He charges him to study hard: Till I 
come, give attendance to reading, to exhorta- 
tion, to doctrine, to meditation upon these 
things, v. 13. Though Timothy had ex- 
traordinary gifts, yet he must use ordinary 
means. Or it may be meant of the public 
reading of the scriptures; he must read and 
exhort, that is, read and expound, read and 
press what he read upon them; he must ex- 
pound it both by way of exhortation and by 
way of doctrine; he must teach them both 
what to do and what to believe. Observe, 
(1.) Ministers must teach and command the 
things that they are themselves taught and 
commanded to do ; they must teach people to 
observe all things whatsoever Christ has 
commanded, Matt. xxviii. 20. (2.) The best 
way for ministers to avoid being despised is 
to teach and practise the things that are 
given them in charge. No wonder if ministers 
are despised who do not teach these things, 
or who, instead of being examples of good to 
believers, act directly contrary to the doc- 
trines they preach; for ministers are to be 
ensamples of their flock. (3.) Those ministers 
that are the best accomplished for their work 
must yet mind their studies, that they may 
be improving in knowledge; and they must 
mind also their work; they are to give 


Directions concerning veproofs. 
attendance to reading, to exhortation, to 
doctrine. 

5. He charges him to beware of negli- 
gence: Neglect not the gift that is in thee, 
v.14. The gifts of God will wither if they 
be neglected. It may be understood either 
of the office to which he was advanced, or of 
his. qualifications for that office; if of the 
former, it was ordination in an ordinary way ; 
if of the latter,it was extraordinary. It 
seems to be the former, for it was by laying 
on of hands, &c. Here see the scripture-way 
of ordination: it was by the laying on of 
hands, and the laying on of the hands of the 

resbytery. Observe, Timothy was ordained 
te men in office. It was an extraordinary 
gift that we read of elsewhere as being con- 
ferred on him by the laying on of Paul’s 
hands, but he was invested in the office of 
the ministry by the laying on of the hands of 
the presbytery. (1.) We may note, The office 
of the ministry is a gift, it is the gift of 
Christ; when he ascended on high, he 
received gifts for men, and he gave some 
apostles, and some pastors and teachers (Eph. 
iv. 8,11), and this was a very kind gift to his 
church. (2.) Ministers ought not to neglect 
the gift bestowed upon them, whether by 
gift we are here to understand the office of 
the ministry or the qualifications for that 
office; neither the one nor the other must be 
neglected. (3.) ‘Though there was prophecy 
inthe case of Timothy (the gift was given by 
prophecy), yet this was accompanied by the 
laying on of the hands of the presbytery, that 
is, a number of presbyters; the office was 
conveyed to him this way; and I should 
think here is a sufficient warrant for ordina- 
tion by presbyters, since it does not appear 
that Paul was concerned in Timothy’s ordi- 
nation. It is true, extraordinary gifts were 
conferred on him by the laying on of the 
apostle’s hands (2 Tim. i. 6), but, if he was 
concerned in his ordination, the presbytery 
was not excluded, for that is particularly 
mentioned, whence it seems pretty evident 
that the presbytery have the inherent power 
of ordination. 

6. Having this work committed to him, he 
must give himself wholly to it: “ Be wholly 
in those things, that thy profiting may: ap- 
pear.” He was a wise knowing man, and yet 
must still be profiting, and make it appear 
that he improved in knowledge. Observe, 
(1.) Ministers are to be much in meditation. 
They are to consider beforehand how and 
what they must speak. They are to medi- 
tate on the great trust committed to them, 
on the worth and value of immortal souls, 
and on the account they must give at theilast. 
(2.) Ministers must be wholly in these things, 
they must mind these things as their prin- 
cipal work and business: Give thyself wholly 
to them. (3.) By this means their profiting 
will appear in all things, as well as to all 
persons; this is the way for them to profit in 


knowledge and grace, and also to profitothers | requite their parents: for that 1 


1 TIMOTHY. 


7. He presses it upon 
cautions“ Take haaiaan hy self 
doctrine, consider what thou prez 
tinue in them, in the truths. th 
received ; and this will be the way 
thyself, and those that hear thee.” Obser 
(.) Ministers. are in savi 


save themselves. “ Save thyself in the fit 


those that hear thee.” (3.) Ministers 
preaching should aim at the salvation — 
those that hear them, next to the salyati 
of their own souls. (4.) The best way 
answer both these ends. is to take heec 
ourselves, &c. f ‘la 
CHAP. V. F ig 


Here the apostle, I. Directs Timothy how to reproye, ver 1, ! 
Adverts to widows, both elder and younger, ver. 3—16. >| 
elders, ver. 17—19.. «IV. Treats of public reproof; ver. 20. 
Gives a solemn charge concerning ordination, ver. 21, 22 
Refers to his health (ver. 23), and states men’s sins to— 
different in their effects, ver. 24, 25. 


EBUKE notan elder, but intre 
him asa father ; and the younge 
men as brethren; 2 'The elder wome 
as mothers; the younger as siste 
with all purity, ; 
Here the apostle’ gives rules to Timoth 
and in him to other ministers, in reprovin 
Ministers are reprovers iby office ; it is a pal 
though the least pleasing part, of their offie 
they are to preach the word, to reprove 
rebuke, 2 ‘Tim. iv. 2. A great differene 
to be made in our reproofs, according to t 
age, quality, and other circumstances, of # 
persons rebuked; thus, an elder in age 
office must be entreated as a father; o 
have compassion, making a difference, Jude 
Now the rule is, 1. To be very tender in mi 
buking elders—elders in age, elders by offic 
Respect must be had to the dignity of the 
years and place, and therefore they must 
be rebuked sharply nor magisterially; bu 
Timothy himself, though an evangelist, mu 
entreat them as fathers, for this would b 
the likeliest way to work upon them, and. 
win upon them. 2. The younger must b 
rebuked as. brethren, with love and tend 
ness; not as desirous to spy faults or p 
quarrels, but as being willing to make th 
best of them. There is need of a great de 
of meekness in reproving those who deser¥ 
reproof. 3. The elder women must be re 
proved, when there is occasion, as moth 
Hos. ii. 2, Plead with your mother, plead 
4, The younger women must, be reproved 
but reproved as sisters, with all purity. | 
Timothy, so mortified a man to.this y 
and to the flesh and the lusts. of it, hath 
of such a caution as this; much more hay: 
3 Honour widows that are wi 
indeed. 4 But if any widow hi 
children or nephews, let them 


first to show piety at home, a 


septuble before God. 5 Now 
that is a widow indeed, and 
olate, trusteth in God, and con- 
eth in supplications and prayers 
night and day. 6 But she that liveth 
in pleasure is dead while she liveth. 
7 And these things give in charge, 
at they may be blameless. 8 But 
if any provide not for his own, and 
cially for those of his own house, 
: hath denied the faith, and is worse 
an an infidel. 9 Let not a widow 
be taken into the number under 
; score years old, having been the 
wife of one man, 10 Well reported 
of for good works; if she have brought 
| up children, if she have lodged strang- 

, if she have washed the saints’ 
t, if she have relieved the afflicted, 
“she have diligently followed every 
god work. 11 But the younger 
ows refuse: for when they have 
n to wax wanton against Christ, 
will marry; 12 Having dam- 
aation, because they have cast off 
“their first faith. 13 And withal they 
“earn #o be idle, wandering about from 
jouse to house; and not only idle, 
mat tattlers also and busybodies, 


ay things which they ought 


14 I will therefore that the 
“younger women marry, bear children, 
suide the house, give none occasion 
‘the adversary to speak reproacht 
fully. 15 For some are already 
turned aside after Satan. 16 If any 
‘Man or woman that believeth have 
widows, let them relieve them, and 
let not the church be charged ; that 
“it may relieve them that are widows 
‘indeed. 

. Directions are here given concerning the 
taking of widows into the number of those 
Beli were employed by the church and had 
naintenance from the church: Honour widows 
are widows indeed. _Honour them, that 
‘Maintain them, admit them into office. 
he was in those times an office in the 


‘church in which widows were employed, and 
hat was to tend the sick and the aged, to 
look to them by the direction of the deacons. 
We read of the care taken of widows imme- 
diately upon the first forming of the Chris- 
‘fian church (Acts vi. 1), where the Grecians 
“thought their widows were neglected in the 
aily ministration and provision made for 
widows. The general rule is to honour 
s that are widows indeed, to maintain 


< 


CHAP. V. 


We ere > te iy ep «cal tls nel, 

Biirections concerning widows. 
them, to relieve them with respect and ten- 
derness. 4 

I. It is appointed that those widows: ouly 
should be relieved by the charity of the 
church who were pious and devout, and not 
wanton widows that lived in pleasure, v. 5, 6. 
She is to be reckoned a widow indeed, and 
fit to be maintained at the church’s charge, 
who, being desolate, trusteth in God. Ob- 
serve, It is the duty and comfort of those who 
are desolate to trustinGod. Therefore God 
sometimes brings his people into such straits 
that they have nothing else to trust to, that 
they may with more confidence trust in him. 
Widowhood is a desolate estate ; but Jet the 
widows trust in me (Jer. xlix. 11), and rejoice 
that they have a God to trust to. Again, 
Those who trust in God must continue in 
prayer. \f by faith we confide in God, by 
prayer we must give glory to God and com- 
mit ourselves to his guidance. Anna was a 
widow indeed, who departed not from the 
temple (Luke ii. 37), but served God with 
fasting and prayer night and day. But she 
is not a widow indeed that lives in pleasure 
(v. 6), or who lives licentiously. A jovial 
widow is not a widow indeed, not fit to be 
taken under the care of the church. She that 
lives in pleasure is dead while she lives, is no 
living member of the church, but as a carcase 
in it, ora mortified member. Wemay apply 
it more generally ; those who live in pleasure 
are dead while they live, spiritually dead, 
dead in trespasses and sins ; they are in the 
world to no purpose, buried alive as to the 
great ends of living. 

If. Another rule he gives is that the church 
should not be charged with the maintenance 
of those widows who had relations of their 
own that were able to maintain them. This 
is mentioned several times (v. 4): If any 
widow have children or nephews, that is grand- 
children or near relations, let them maintain 
them, and let not the church be burdened. 
So v. 16. This is called showing piety at 
home (v. 4), or showing piety towards their 
own families. Observe, The respect of 
children to their parents; with their care of 
them, is fitly called piety. This is requitmge 
their parents. Children can never sufficiently 
requite their parents for the eare they have 
taken of them, and the pains they have taken 
with them; but they must endeavour to do 
it. It is the indispensable duty of children, 
if their parents be in necessity, and they in 
ability to relieve them, to do it to the utmost 
of their power, for this is good and aecepta- 
ble before God. ‘The Pharisees taught that a 
gift to the altar was more acceptable to God 
than relieving a poor parent, Matt. xv. 5. 
But here we are told that this is better than 
all burnt-ojferings and sacrifices ; this is good 
and acceptable, &c. He speaks of this again 
(v. 8), If any provide not for his own, &c. 
If any men or women do not maintain their 
own poor relations who belong to them, they 
do in effect deny the faith ; for the design of 


ha] 
4 
7 S 
J 
‘ " 
Mt ca 
2 
we 
9 
‘es 
ps 


—-, 


Ye ge So 


of) ee = A 
H ae Be. oe 
= 


Directions concerning elders. 


Christ was to confirm the law of Moses, and 
particularly the law of the fifth command- 
mene, whichis, Honour thy father and mother ; 
so that those deny the faith who disobey that 
law, much more if they provide not for their 
wives and children, who are parts of them- 
selves ; if they spend that upon their lusts 
which shuuld maintain their families, they 
have denied the faith and are worse than 
infidels. One reason why this care must be 
taken that those who are rich should main- 
tain their poor relations, and not burden the 
church with them is (v. 16) that it may relieve 
those who are widows indeed. Observe, Cha- 
rity misplaced is a great hindrance to true 
charity ; there should be prudence in the 
choice of the objects of charity, that it may 
not be thrown away upon those who are not 
properly so, that there may be the more 
for those who are real objects of charity. 
III. He gives directions concerning the 
characters of the widows that were td be 
taken into the number to receive the church’s 
charity : not under sixty years old, nor any 
who have divorced their husbands or been 
divorced from them and have married again ; 
she must have been the wife of one man, such 
as had been a housekeeper, had a good name 


for hospitality and charity, well reported of 


for good works. Observe, Particular care 
ought to be taken to relieve those, when they 
fall into decay, who, when they had where- 
withal, were ready to every good work. . Here 
are instances of such good works as are proper 
to be done by good wives : If she have brought 
up children: he does not say, If she have 
borne children (children are a heritage of the 
Lord), that depends on the will of God; but, 
if she had not children of her own, yet if she 
had brought up children. If she have lodged 
strangers, and washed the saints’ feet ; if she 
have been ready to give entertainment to 
good Christians and good ministers, when 
they were in their travels for the spreading 
of the gospel. Washing of the feet of their 
friends was a part of their entertainments. 
If she have relieved the afflicted when she had 
ability, let her be relieved now. Observe, 
Those who would find mercy when they are 
in distress must show mercy when they are 
in prosperity, 

IV. He cautions them to take heed of ad- 
mitting into the number those who are likely 
to be no credit to them (v. 11): The younger 
widows refuse; they will be weary of their 
employments in the church, and of living by 
rule, as they must do; so they will marry, 
and cast off their first faith. You read of a 
first love (Rev. ii. 4), and here of a first faith, 
that is, the engagements they gave to the 
church to behave well, and as became the 
trust reposed in them: it does not appear 
that by their first faith is meant their vow not 
to marry, for the scripture is very silent on 
that head ; besides the apostle here advises 
the younger widows to marry (v. 14), which 


he woulc not if hereby they must have broken | 


be ae 


ee 
1 TIMOTHY © Ea 


are idle only, they learn to be tattlers a 


!to the adversaries of Christianity to 


sacs 
their vows. Dr. Whit L 
this faith referred to a promis 
church not to marry, it could nm 
their first faith.” “Withal they 
idle, and not only idle, but tattlers, § 
Observe, It is seldom that those who 


bodies, and to make mischief among ne 
bours, and sow discord among brett 
‘Those who had not attained to such a gra 
of mind as was fit for the deaconesses (0 

widows who were taken among the chur 
poor), let them marry, bear children, &e.,0 
Observe, If housekeepers do not mind 
business, but are tattlers, they give oce: 


the Christian name, which, 1t seems, f 
were some instances of, v.15. We ] 
hence, 1. In the primitive church there 
care taken of poor widows, and proyi 
made for them ; and the churches of ©) 
in these days should follow so good an 
ample, as far as they areable. 2. In the 
tribution of the church’s charity, or al 
great care is to be taken that those share 
the public bounty who most want it and 
deserve it. A widow was not to be | 
into the primitive church that had relat 
who were able to maintain her, or who 
not well reported of for good works, but 
in pleasure: But the younger widows ré 
or, when they have begun to wax % 
against Christ, they will marry. 3, 
credit of religion, and the reputatic 
Christian churches, are very much conce 
in the character and behaviour of those 
are taken intu any employment in the chu 
though of a lower nature (such as the bus 
of deaconesses), or that receive alms 0 
church; if they do not behave well, 
tatlers and busy-bodies, they will gi 
sion to the adversary to speak reproachful 
4, Christianity obliges its professors to 
lieve their indigent friends, particularly j 
widows, that the church may not be cha 
with them, that it may relieve those th 
widowsindeed: rich people should be ashat 
to burden the church with their poor rel 
when it is with difficulty that those 
plied who have no children or nephe 
is, grand-children, who are in a cap acity 
relieve them. 


17 Let the elders that rule V 
be counted worthy of double hon 
especially they who labour in the we 
and doctrine. 18 For the script 
saith, Thou shalt not muzzle ; 
that treadeth out the corn. 
The labourer is worthy of his 1 
19 Against an elder receive 
accusation, but before two o 
witnesses. 20 Them that sin 
before all, that-others also m 
21 I charge thee before 


a 


d Jesus Christ, and the elect 
s, that thou observe these things 
it preferring one before another, 
nothing by partiality. 22 Lay 
s suddenly on no man, neither 
taker of other men’s sins: keep 
pure. 23 Drink no longer 
, but use a little wine for thy 
ach’s sake and thine often in- 
ties. 24 Some men’s sins are open 
rehand, going before to judgment; 
1 some men they follow after. 25 
kewise also the good works of some 

manifest beforehand; and they 
are otherwise cannot be hid. 


e are directions, 

Concerning the supporting of minis- 
Care must be taken that they be 
bly maintained (v. 17): Let the 
that rule well be counted worthy of 
honour (that is, of double mainten- 
double to what they have had, or to 
others have), especially those who labour 
word and doctrine, those who are more 
us than others. Observe, The pres- 
y ruled, and the same that ruled were 
se who laboured in the word and doctrine: 
had not one to preach to them and an- 
to rule them, but the work was done 
e and the same person. Some have 
ned that by the elders that rule well the 
le means Jay-elders, who were employed 
mg but not in teaching, who were con- 
d in church-government, but did not 
ddle with the administration of the word 
| sacraments; and I confess this is the 
inest text of scripture that can be found to 
tenance such an opinion. But it seems 
ittle strange that mere ruling elders should 
accounted worthy of double honour, when 
e apostle preferred preaching to baptizing, 
nd much more would he prefer it to ruling 
je church; and it is more strange that the 
le should take no notice of them when 
é treats of church-officers; but, as it is 
ited before, they had not, in the primitive 
one to preach to them and another 
> rule them, but ruling and teaching were 
ormed by the same,persons, only some 
light labour more in the word and doctrine 
fan others. Here we have, 1. The work 
“ministers ; it consists principally in two 
: ruling well and labouring in the word 
nd doctrine. This was the main business 
f elders or presbyters in the days of the 
stles. 2. The honour due to those who 
¢ not idle, but laborious in this work; 
y were worthy of double honour, esteem, 
‘maintenance. He quotes a scripture to 
ifirm this command concerning the main- 
ance of ministers that we might think 

eign ; but it intimates what a significanc 

@ Was in many of the laws of Moses, an 


CHAP. V. 


Durections concerning elaters 


particularly in this, Thou shalt not muzzle thn 
ox that treads out the corn, Deut. xxv. 4 
The beasts that were employed in treading 
out the corn (for that way they took instead 
of threshing it) were allowed to feed while 
they did the work, so that the more work they 
did the more food they had ; therefore let the 
elders that labour in the word and doctrine 
bewell provided for ; for thelabourer is worthy 
of his reward (Matt. x. 10), and there is all 
the reason in the world that he should have 
it. We hence learn, (1.) God, both under 
the law, and now under the gospel, has taken 
care that his ministers be well provided for 
Does God take care for oxen, and will he not 
take care of his own servants? The ox only 
treads out the corn of which they make the 
bread that perishes; but ministers break the 
bread of life which endures for ever. (2.) 
The comfortable subsistence of ministers, as 
it is God’s appointment that those who preach 
the gospel should live of the gospel (1 Cor. 
ix. 14), so it is their just due, as much as the 
reward of the labourer ; and those who would 
have ministers starved, or not comfortably 
provided for, God will require it of them 
another day. 

II. Concerning the accusation of ministers 
(v.19): Against an elder receive not an accu- 
sation, but before two or three witnesses. 
Here is the scripture-method of proceeding 
against an elder, when accused of any crime. 
Observe, 1. There must be an accusation; it 
must not be a flying uncertain report, but an 
accusation, containing a certain charge, must 
be drawn up. Further, He is not to be pro- 
ceeded against by way of enquiry ; this is ac- 
cording to the modern practice of the inqui- 
sition, which draws up articles for men to 
purge themselves of such crimes, or else ta 
accuse themselves ; but, according to the ad- 
vice of Paul, there must be an accusation 
brought against anelder. 2. This accusation 
is not to be received unless supported by two 
or three credible witnesses; and the accusa- 
tion must be received before them, that is, 
the accused must have the accusers face to 
face, because the reputation of a minister is, 
in a particular manner, a tender thing; and 
therefore, before any thing be done in the 
least to blemish that reputation, great care 
should be taken that the thing alleged against 
him be well proved, that he be not reproached 
upon an uncertain surmise; “but (v. 20) 
those that sin rebuke before all ; that is, thou 
needest not be so tender of other people, but 
rebuke them publicly.” Or “those that sin 
before all rebuke before all, that the plaster 
may be as wide as the wound, and that those 
who are in danger of sinning by the example 
of their fall may take warning by the rebuke 
given them for it, that others also may fear.” 
Observe, (1.) Public scandalous sinners must 
be rebuked publicly: as their sin has been 
public, and committed before many, or at 
least come to the hearing of all, so their re- 
proof must be public, and before all. (2. 

27—VI. 


a ee Tp ads Oy ae es 2) Wigeons. 
RAL . 4 2 ee 


Concerning church discipline. 


Public rebuke is designed for the good of 
others, that they may fear, as well as for the 
good ofthepartyrebuked; henceit was ordered 
under the law that public oiienders should 
receive public punishment, that all Israel 
thicht hear, and fear, and do no more wickedly. 

III. Concerning the ordination of ministers 
tv. 22): Lay hands suddenly on no man ; it 
seéms to be meant of the ordaining of men 
to the office of the ministry, which ought not 
to be done rashly and inconsiderately, and 
before due trial made of their gifts and graces, 
their abilities and qualifications for it. Some 
anderstand it of absolution: ‘‘ Be not too 
hasty in laying hands on any ; remit not the 
censure of the church to any, till time be 
first taken for the proof of their sincerity in 
their repentance, neither be partakers of other 
men’s sins, implying that those who are too 
éasy in remitting the censures of the church 
encourage others in the sins which are thus 
connived at, and make themselves thereby 
guilty. Observe, We have great need to 
watch over ourselves at all times, that we 
do not make ourselves partakers of other 
men’s sins. “ Keep thyself pure, not only 
from doing the like thyself, but from coun- 
tenancing it, or being any way accessary to it, 
in others.” Here is, 1. A caution against the 
rash ordination of ministers, or absolution of 
tinose who have been under church-censures : 
Lay hands suddenly on no man. 2. Those 
who are rash, either in the one case or the 
other, will make themselves partakers in 
other men’s sins. 3. We must keep our- 
selves pure, if we will be pure; the grace. of 
God makes and ‘keeps us pure, but it is by 
our own endeavours. 

IV. Concerning absolution, to which »v. 
24, 25, seem to refer: Some men’s sins are 
open beforehand, going before to judgment, 
und some follow after, &c. Observe, Minis- 
ters have need of a great deal of wisdom, to 
know how to accommodate themselves to the 
variety of offences and offenders that they 
have occasion to deal with. Some men’s 
sins are so plain and obvious, and not found 
by secret search, that there is no dispute 
concerning the bringing of them under the 
censures of the church; they go before to 
‘udgment, to lead them to censure.—Others 
they follow after ; that is, their wickedness 
does not presently appear, nor till after a due 
search has been made concerning it. Or, as 
some understand it, some men’s sins con- 
tinue after they are censured; they are not 
reformed by the censure, and im that case 
there must be no absolution. So, also, as 
to the evidences of repentance: The good 
works of some are manifest beforehand. And 
those that are otherwise, whose good works 
do not appear, their wickedness cannot be 
hid, and so it will be easy to discern who are 
to ‘be absolved, and who are not. Observe, 
1. There are secret, and there are open sins ; 
some men’s sins are open beforehand, and 
going before unto judgment, and some they 


Ay 


1 TIMOTAY. 


follow after. 2. § 
dealt with by the churel 
church-censures are very 
thereby humbled and broug 
so that their good works are 
hand, while it is quite otherwise 
4. The incorrigible cannot be | 
will bring to light the hidden thi 
ness, and make manifest the cou 
hearts. 

V. Concerning Timothy hims 
is a charge to him to be careful of 
and a solemn charge it is: I 
before God, as thou wilt answer 
before the holy and elect angels, obs 
things without partiality, v. 21. 
ill becomes ministers to be partial, 
have respect of persons, and to pre 
before another upon any secular 
He charges bim, by all that is 
God, and the Lord Jésus C 
elect angels, to guard against partiality 
nisters must give an account to Ge 
a -_ pe pry whether, mn 
they have observed all things.given 
charge: and woe to them if ned hz 
partial in their ministrations, out 
worldly politic view. 2. He charg 
take care of his health: Drink 
water, &c. It seems, Timothy w 
fied nan to the pleasures of sense 
water, and he was aman of no. 
stitution of body, and for this 
advises him to use wine for the 
his stomach and the recruiting of h 
Observe, It is a little wine, for m 
must not be given to much wine; s 
as may be for the health of the b 
as to distemper it, for God has m 
rejoice man’s heart. Note, (1.) It is th 
God that people should take all du 
their bodies. As we are not to mak 
our masters, so neither our slaves; 
use them so that they may be m 
helpful to us in the service ‘of 
Wine is most proper for sickly 
people, whose stomachs are of 
order, and who labour under iz 
Give strong drink to him that is 
perish, and wine to those that are 
hearts, Prov. xxxi. 6. (3.) Win 
used as a help, and not a hindrance, 
work and usefulness. nr) 

CHAP. ‘VI om 

I He treats of the daty of servants, ver. 1,2. II. O! false't 
ver. 3—5. Il. Of godliness and ¢ovetousness, | 
What Timothy was to flee, and wihtat to follow, 


A solemn charge, ver. 13—16. VI. A charge ft 
17—19. And lastly, A charge to Timothy, ver. 


: Rhee as many Servants as: 
under the yoke count their 
masters worthy of all honour, 
the name of God and his doetri 
not blasphemed. 2 And 
have believing masters, let them 
despise them, because they are 


f CHAP. VI. The duty of servante. 
but rather do them service, | the po 3 a shen owe to ed epee v3 
I : are faithful and beloved, | 22¥> rat. Service, because t. are 
af the beucht..' These cane. ‘aithful and beloved. They must think 
= 5° | themselves the more obliged to serve them 
and exhort. 3 If any man | because the faith and love that bespeak men 
wise, apd consent not to| Christians oblige them to do good ; and that 
¥ e words, even the words |isall wherein their service consists. serra 
. ; : It is a great encomragement to us in domg 
" _ Lord Jesus c hrist, a d to our duty to our relations if we have reason 
doctrine which is according £0] to think they are faithful and beloved, and 
ness; 4 He is proud, knowing | partakers of the benefit, that is, of the benefit 
ce, but doting about questions |of Christianity. Again, Believing masters 
strifes of words, whereof cometh and servants are brethren, and partakers of 
3 sp ae 2 ea ao the benefit; for in Christ Jesus there is 
oe ailings, evil surmisings, | ncither bond nor free, for you are all one in 
erverse disputings of men of cor-| Christ Jesus, Gal. iii. 28. Timothy is ap- 
‘minds, and destitute of the truth, | pointed to teach ma owe flan erase. 
posing that gain is sodliness: Ministers must preach not only the gener 
a a ty se duties ‘of all, but the duties of particulat 


relations. 

2 is the duty of servants. Theapostle| II. Paul here warns Timothy to withdraw 
before of church-relations, here of | from those who corrupted the doctrine. of 
y-relations. Servants are here said| Christ, and made it the subject of strife, 
be under the yoke, which denotes both sub- | debate, and controversy: If any man teach 
and labour ; they are yoked to work, | otherwise (v. 3—5), do not preaeh practically, 
ybe idle. If Christianity finds servants | do not teach and exhort that which is for the 
‘the yoke, it continues them under it;| promoting of serious godliness—if he will 
e does not cancel the obligations | not consent to wholesome words, words that 
s under either by the law of nature or | have a direct tendency to heal the soul—if he 
utual consent. They must respect their | will not consent to these, even the words: of 
count them worthy of all honour | our Lord Jesus Christ. Observe, Wearenot 
ase they are their masters), of all the| required to consent to any words as whele- 
observance, compliance, and obe-|some words except the words of our Lord 
ce, that are justly expected from servants | Jesus Christ; but to those we must give eur 
“their masters. Not that they were to| unfeiened assent and consent, and fo thedoe- 
hat of them which they were not; but | trine whick is according to godliness. Qb- 
eir masters they must count them worthy } serve, The doctrine of our Lord Jesus is a 
Il that honour which was fit for them to | doctrine according to gedliness; it has a 
we, that the name of God be not blas-| direct tendency to make people godly. But 
ne If servants that embraced the| he that does not consent to the words of 
stian relicion should grow imsolent andj Christ is proud (v. 4) and contentions, igno- 
bedient to their masters, the doctrine of | rant, and does a great deal of mischief to the 
s be reflected on for their sakes, | church, knowing nothing. Observe, Com- 
fit had made men worse livers than they | monly those are most proud who know least; 
n before they received the gospel.| for with all their knowledge they do not 
If the professors of religion misbe-| know themselves.—But doting about ques- 
fe themselves, the name of God and his | tions. Those who fall off from the plain 
ine are in danger of being blasphemed | practical doctrines of Christianity fall in with 
pthose who seek occasion to speak evil of | controversies, which eat outthe life and pewer 
“worthy name by which we are called! of religion; they dote about questions azd 
ad this is a good reason why we should all} sfrifes of words, which do a great deal of 
duct ourselves well, that we may prevent | mischief in the church, are the occasion of 
@ occasion which many seek, and will be | envy, strife, railings, evil surmisings. When 
apt to lay hold of, to. speak ill of re-| men are not content with the words of the 
im for our sakes. Or suppose the master | Lord Jesus Christ, and the doctrine which is 
ere a Christian, and a believer, and the ser- | according to godliness, but will frame notions 
it a believer too, would not this excuse | of their own and impose: them, and that too 
, beeause in Christ there is neither boné|in their own words, which man’s wisdem 
? No, by no means, for Jesus Christ | teaches, and not in the words which the Holy 
Mot come to dissolve the bond of civil} Ghost teaches (1 Cor. ii. 13), they sow the 
on, but to strengthen he Those that | seeds of all maccm in the church. Hence 
we believing masters, let them not despise| come perverse disputings of men of corrupt 
m because they are brethren; for this | minds (v. 5), disputes that are all fast sa 
herhood relates only to spiritual privi-|and no solidity. Observe, Men of corrupt 
not to any outward dignity or advan-| minds are destitute of the truth. The reason 
@ (those misunderstand and abuse their | why men’s minds are cerrupt is hecause they 
sion who make it a pretence for denying | do not stick to the truth as it-is in Jesus- 

iat. EX. 245 


<5 


—=.. 
a 


<a 


ee 


Zhe noe ot. © 


EY ee eee ee Ee ae 


Ia 5 RN Pee 3 


Kxcsilence of contentment. 
supposing that gain is yodliness, making reli- 
gion truckle to their secular interest. From 
such as these Timothy is warned to withdraw 
himself. We observe, 1. The words of our 
Lord Jesus Christ are wholesome words, they 
are the fittest to prevent or heal the church’s 
wounds, as well as to heal a wounded con- 
science; for Christ has the tongue of the 
learned, to speak a word in season to him 
that is weary, Isa. 1.4. The words of Christ 
are the best to prevent ruptures in the church; 
for none who profess faith in him will dispute 
the aptness or authority of his words who is 
their Lord and teacher, and it has never gone 
well with the church since the words of men 
have claimed a regard equal to his words, 
and in some cases a much greater. 2. Who- 
ever teaches otherwise, and does not consent 
to these wholesome words, he is proud, 
knowing nothing; for pride and ignorance 
commonly go together. 3. Paul sets a brand 
only on those who consent not to the words 
of our Lord Jesus Christ, and the doctrine 
which is according to godliness; they are 
proud, knowing nothing: other words more 
wholesome he knew not. 4. We learn the 
sad effects of doting about questions and 
strifes of words; of such doting about ques- 
tions comes envy, strife, evil surmisings, and 
perverse disputings; when men leave the 
wholesome words of our Lord Jesus Christ, 
they will never agree in other words, either 
of their own or other men’s invention, but 
will perpetually wrangle and quarrel about 
them; and this will produce envy, when they 
see the words of others preferred to those 
they have adopted for their own; and this 
will be attended with jealousies and suspi- 
cions of one another, called here evil sur- 
misings ; then they will proceed to perverse 
disputings. 5. Such persons as are given to 
perverse disputings appear to be men of cor- 
rupt minds, and destitute of the truth; espe- 
cially such as act in this manner for the sake 
of gain, which is all their godliness, supposing 
gain to be godliness, contrary to the apostle’s 
judgment, who reckoned godliness great 
gain. 6. Good ministers and Christians will 
withdraw themselves from such. ‘“ Come 
out from among them, my people, and be ye 
separate,” says the Lord: from such withdraw 
thyself. 

6 But godliness with contentment 
is great gain. 7 For we brought 
nothing into this world, and it is 
certain we can carry nothing out. 8 
And having food and raiment let us 
be therewith content. 9 But they 
that will be rich fall into temptation 
and a snare, and into many foolish 
and hurtful lusts, which drown men 
in destruction and perdition. 10 For 
the leve of money is the root of all 


evi: which while some coveted after, 


1 TIMOTHY. Ba 


they have erred from t 
pierced themselves through with 
sorrows. 11 But thou, (¢ 
God, flee these y 
after righteousness, godliness, 
love, patience, meekness. 12 
the good fight of faith, lay ho 
eternal life, whereunto thou art 
called, and hast professed a 
profession before many witnesse; 
From the mention of the abuse wh 
put upon religion, making it to se 
secular advantages, the apostle, 
I. Takes occasion to show the exe 
of contentment and the evil of cove 
1. The excellency of contentment 
Some account Christianity an adva 
profession for this world. In the s 
mean this is false; yet it is undoub: 
that, though Christianity is the wo! 
it is the best calling in the world 
that make a trade of it, merely to se 
turn for this world, will be disappoi 
find it a sorry trade; but those that n 
as their calling, and make a busin 
will find it a gainful calling, for it 
promise of the life that now is, as well 
that which is to come. : 7 
(1.) The truth he lays down is that 
ness with contentment is great gain. 
read it, godliness with a competency ; th 
if a man have but a little in this world 
if he have but enough to carry him th 
it, he needs desire no more, his 
with that will be his great gain. Ft 
which a righteous man has is better 
riches of many wicked, Ps. xxxvii. 16 
read it, godliness with contentment ; god) 
is itself great gain, it is profitable to allt 
and, wherever there is true godline 
will be contentment; but those that 
rived at the highest pitch of content 
with their godliness are certainly the | 
happiest people in this world. Godliness 
contentment, that is, Christian content 
(content must come from principles of j 
ness) is great gain; it is all the wealth: 
world. He that is godly is sure to be hi 
in another world; and if withal he d 
contentment accommodate himself te 
condition in this world he has enough. | 
we have, [1.] A Christian’s gain; it is 
liness with contentment, this is the tru 
to gain, yea, it is gain itself. [2.] 
tian’s gain is great: it is not like 
gain of worldlings, who are so fond of a! 
worldly advantage. [3.] Godliness is 
accompanied with contentment in a g 
or less degree; all truly godly people 
learned with Paul, in whatever st 
are, to be therewith content, Phil. | 
They are content with what God allots 
them, well knowing that this is best for th 
Let us all then endeavour after godliness’ 
contentment, A 


2 
. 
3 


"8! 


ae 


) The p he gives for it 1s, For we 
ught nothing with us into this world, and 
; certain we can carry nothing out, v. 7. 
is is a reason why we should be content 
h alittle. [1.] Because we can challenge 
nothing as a debt that is due to us, for we 
me naked into the world. Whatever we 
ve had since, we are obliged to the provi- 
nce of God for it; but he that gave may 
e what and when he pleases. We had 
r beings, our bodies, our lives (which are 
more than meat, and which are more than rai- 
ent), when we came into the world, though 
eame naked, and brought nothing with 
May we not then be content while our 
gs and lives are continued to us, though 
ave not every thing we would have? We 
aght nothing with us into this world, and 
| God provided for us, care was taken of 
as, we have been fed all our lives long unto 
s day; and therefore, when we are reduced 
ie greatest straits, we cannot be poorer 
when we came into this world, and yet 
we were provided for; therefore let us 
in God for the remaining part of our 
lgrimage. [2.} We shall carry nothing 
ith us out of thisworld. A shroud, a coffin, 
@ grave, are all that the richest man in 
world can have from his thousands. 
efore why should we covet much? Why 
puld we not be content with a little, be- 
guse, how much soever we have, we must 
leave it behind us? Eccl. y. 15, 16. 

GB) Hence he infers, having food and rai- 
tent, let us be therewith content, v.8. Food 
id a covering, including habitation as well 
iment. Observe, If God give us the 
y supports of life, we ought to be 
t therewith, though we have not the 
laments and delights of it. If nature 
juld be content with a little, grace should 
content with less; though we have not 
y food, though we have not costly rai- 
t, if we have but food and raiment con- 
t for us we ought to be content. This 


. 


rm 


riches ; feed me with food convenient for 
Prov. xxx. 8. Here we see, [1.] The 
of placing our happiness in these things, 
n we did not bring any thing into this 
i with us, and we can carry nothing out. 
will worldlings do when death shall strip 
of their happiness and portion, and they 
take an everlasting farewell of all these 
gs, on which they have so much doted? 
y may say with poor Micah, You have 
away my gods ; and what have I more ? 
xvili. 24. [2.] The necessaries of life 
the bounds of a true Christian’s desire, 
with these he will endeavour to be con- 
it; his desires are not insatiable; no, a 
tle, a few comforts of this life, will serve 
and these he may hope to enjoy: Having 
and raiment. 

2. The evil of covetousness. Those that 
Z Ge rich (that set their hearts upon the 
wealth of this world, and are resolved, right 


CHAP. VI. 


“t Evil of covetousness. 
or wrong, they wil] have it) fall into tempta- 
tion anda snare, vr 9. It is not said, those 
that are rich, but those that will be rich, that 
is, that place their happiness in worldly wealth, 
that covet it inordinately, and are eager and 
violent in the pursuit of it. Those that are 
such fall into temptation and @ snare, un- 
avoidably; for, when the devil sees which 
way their lusts carry them, he will soon bait 
his hook accordingly. He knew how fond 
Achan would be of a wedge of gold, and 
therefore laid that before him. They fall into 
many foolish and hurtful lusts. Observe, 

(1.) The apostle supposes that, [1.] Some 
will berich; that is, they are resolved upon it, 
nothing short of a great abundance will sa- 
tisfy. [2.] Such will not be safe nor inno- 
cent, for they will be in danger of ruining 
themselves for ever; they fall into tempta- 
tion, and a snare, &c. [3.] Worldly lusts 
are foolish and hurtful, for they drown men 
in destruction and perdition. [4.] tis good 
for us to consider the mischfevousness of 
worldly fleshly lusts. They are foolish, and 
therefore we should be ashamed of them, 
hurtful], and therefore we should be afraid of 
them, especially considering to what degree 
they are hurtful, for they drewn men in de- 
struction and perdition. 

(2.) The apostle affirms that the love of 
money is the root of all evil, v.10. What 
sins will not men be drawn to by the love 
of money? Particularly this was at the 
bottom of the apostasy of many from the 
faith of Christ; while they coveted money, 
they erred from the faith, they quitted 
their Christianity, and pierced themselves 
through with many sorrows. Observe, [1.] 
What is the root of all evil; the love of 
money: people may have money, and yet not 
love it; but, if they love it inordinately, it 
will push them on to all evil. [2.] Covetous 
persons will quit the faith, if that be the way 
to get money: Which while some coveted after, 
they have erred from the faith. Demas hath 


Agur’s prayer: Give me neither poverty | forsaken me, having loved this present world, © 


2 Tim. iv. 10. For the world was dearer to him 
than Christianity. Observe, Those that err 
from the faith pierce themselves with many 
sorrows; those that depart from God do but 
treasure up sorrows for themselves. 

II. Hence he takes occasion to caution 
Timothy, and to counsel him to keep in the 
way of God and his duty, and particularly to 
fulfil the trust reposed in him as a minister. 
He addresses himself to him as a man of 
God. Ministers are men of God, and ought 
to conduct themselves accordingly in every 
thing ; they are men employed for God, de- 
voted to his honour more immediatet7y. The 
prophets under the Old Testament were called 
men of God. 1. He charges Timothy to take 
heed of the love of money, which had been 
so pernicious to many: Flee these thines. it 
ill becomes any men, but especially men ot 
God, to set the.r hearts upon the things of» 
this world; men of God shouid be taken up 


at ch a teak alan 7 Sen ee 


ETS EE) Ce oe eRe 
. eee : eae 


The apostile’s solemn charge. 


with the things of God. 2. To arm him 
against the love of the world, he directs him 
to follow that which is good: Follow after 
righteousness, godliness, faith, love, patience, 
meekness : righteousness in his conversation 
towards men, godliness towards God, faith 
and love as living principles, to support him 
and carry him on in the practice both of 
righteousness and godliness. Those that 
follow after righteousness and godliness, from 
a principle of faith and love, have need to put 
on patience and meekness—patience to bear 
both the rebukes of Providence and the re- 
proaches of men, and meekness wherewith 
to instruct gainsayers and pass by the affronts 
and injuries, that are done us. Observe, It 
is not enough that men of God flee these 
things, but they must follow after what is 
directly contrary thereto. Further, What ex- 
cellent persons men of God are, who follow 
after righteousness! They are the excellent 
of the earth, and, beimg acceptable to God, 
they should be approved of men. 3. He ex- 
horts him to do the part of.a soldier: Fight 
the good fight of faith. Note, Those who will 
get to heaven must fight their way thither. 
There must be a conflict with corruption and 
temptations, and the opposition of the powers 
of darkness. Observe, It is a good fight, it 
is a good cause, and it will have a good issue. 
It is the fight of faith; we do not war after 
the flesh, for the weapons of our warfare are 
not carnal, 2 Cor. x. 3, 4. 4. He exhorts 
him to day hold on eternal life. Observe, (1.) 
Eternal life is the crown proposed to us, for 
our encouragement to war, and to fight the 
good fight of faith, the good warfare. (2.) 
This we must lay hold on, as those that are 
afraid of coming short of it and losing it. 
Lay hold, and take heed of losing your hold. 
Hold fast that which thow hast, that no man 
take thy crown, Rey. iii. 11. (3.) Weare called 
to the fight, and to lay hold on eternal life. 
(4.) The profession Timothy and all faithful 
ministers make before many witnesses is a 
good profession; for they profess and engage 
to fight-the good fight of faith, and to lay 
hold on eternal life; their calling and their 
own profession oblige them to this. 


13 I give thee charge in the sight 
of God, who quickeneth all things, 
and before Christ Jesus, who before 
Pontius Pilate witnessed a good con- 
fession; 14 That thou keep this 
commandment without spot, unre- 
bukeable, until the appearing of our 
Lord Jesus Christ: 15 Which in 
his times he shall show, who is the 
blessed and only Potentate, the King 
of kings, and Lord of lords; 16. Who 
only hath immortality, dwelling in 
the light which no man can approach 
cnto; whom no man hath seen, nor 


1 TIMOTHY. 


5 or 


can see: to whom be 
power everlasting. Amen. | 
them that are rich in this 1 
they be not highminded, no 
uncertain riches, but in the lis 
God, who giveth us richly all t 

to enjoy; 18 That they do gc 
that they be rich in good works, r 
to distribute, willing to communie; 
19 Laying up in store for themse 
a good foundation against the fi 
to come, that they may lay hold 
eternal life. 20 O Timothy, ke 
that which is:committed to thy tne 
avoiding profane and vain babbli 
and oppositions of science falsel 
called: 21 Which some pro es 
have erred concerning thefaith. Gu 
be with thee. Amen. 


The apostle here chargés Timothy # z 
this commandment (that is, the whole 
his ministry, all the trust reposed in him 
the service expected from him) witho: tg 
unrebukable ; he must conduct hims 
his ministry that he might not lay 
open to any blame nor incur any blen 
What are the motives to move him to 

I. He gives him a solemn change: I 
thee charge im the sight of God that 
this. He charges him as he will z 
at the great day to that God whose 
upon us all, who sees what we are a 
we do: God, who quickens all t ' 
has life in himself and is the fountain of 
This should quicken us to the service ¢ 
that we serve a God who quickens all 
He charges him before Christ Jesus, 
whom in a peculiar manner he stood 
as a minister of his gospel: Who befor 
Pilate witnessed a good confession. 
Christ died not only as a sacrifice, b 
martyr; and he witnessed a good co: 
when he was arraigned before Pilate, 
(John xviii. 36, 37), My kingdom is not of 
world: I am come to bear witness to 
truth. That good confession of his b 
Pilate, My kingdom is not of this world, sk 
be effectual to draw off all his follows 
ministers and people, from the love 
world. 


he himself had made: Thou hast profes 

a good profession before many t 
(v. 12), namely, when he was ordain 
laying on of the hands of the presbyt 
The obligation of that was still upe a | 
and he must live up to that, and be quickemed 
by that, to do the work of his minis 
III. He reminds him of Christ’s 
coming: “ Keep this commandment——1 
the appearing of our Lord Jesus. Christ -) 
it as long as thaw. live, till Christ com 
pe 


e. Keep it with 
ond coming, when we must 

ve an account of the talents we have 
1 entrusted with,” Luke xvi. 2. Observe, 

Lord Jesus Christ will appear, and it 

| be a glorious appearing, not like his first 
in the days of his humiliation. 
sters should have an eye to this appear- 
f the Lord Jesus Christ in all their 
trations, and, till his appearing, they are 
eep this commandment without spot, 
akable. Mentioning the appearing of 


her has kept in his own power: let 
fice us, that in time he will show it, 
me that he thinks fit forit. Observe, 
. Concerning Christ and God the’Father 
apostle here speaks great things. (1.) 
God is the only Potentate; the powers 
arthly princes are all derived from him, 
Piapend upon him. The powers that 
are ordained of God, Rom. xiii. 1. He 
nly Potentate that is absolute and 
m, and perfectly independent. (2.) 
he blessed and the only Potentate, 
'y happy, and nothing can in the least 
his happiness. (3.) He is King of 
and Lord of lords. All the kings of 
h derive their power from him; he 
hem their crowns, they hold them 
him, and he has a sovereign dominion 
‘them. ‘This is Christ’s title (Rev. xix. 
upon his vesture and his thigh ; for he has 
ame higher than the kings of the earth. 
He only has immortality. He only is im- 
(in himself, and has immortality as he 
ountain of it, for the immortality of 
g and spirits is derived from him. (5.) 
dwells in inaccessible light, light which 
can approach unto: no man can get 
en but those whom he is pleased to 
ig thither, and admit into his kingdom. 
le is invisible: Whom no man hath seen, 
m see. It is impossible that mortal eyes 
_ bear the brightness of the divine 
‘No man can see God and live. 
aving mentioned these glorious attri- 
e concludes with a doxology : To him 
pnour and power everlasting. Amen. God 
ing all power and honour to himself, it 1s 
y to aseribe all power and honour to 
» (1.) What an evil is sin, when com- 
against such a God, the blessed and 
entate! The evil of it rises in pro- 
ion to the dignity of him against whom 
committed. (2.) Great is his conde- 
on, to take notice of such mean and 
atures as we are. What are we then, 
the blessed God, the King of kings and 
lords, should seek after us? (3.) 
1 ave those who are admitted to dwell 
his great.and blessed Potentate. Happy 
y men (says the queen of Sheba to king 


CHAP. VI. 


Caution to the rich. 


Solomon), happy are these thy servants, who 
stand continually before thee, 1 Kings x. 8. 
Much more happy are those who are allowed 
to stand before the King of kings. (4.) Let 
us love, adore, and praise, the great God ; for 
who shall not fear thee, O Lord, and glorify 
thy name? For thow only art holy, Rev. xv. 4 

IV. The apostle adds, by way of post- 
script, a lesson for rich people, v. 17—19. 

1. Timothy must charge those that are 
rich to beware of the temptations, and im- 
prove the opportunities, of their prosperous 
estate. (1.) He must caution them to take 
heed of pride. This is a sin that easily besets 
rich people, upon whom the world smiles. 
Charge them that they be not high-minded, or 
think of themselves above what is meet, or 
be puffed up with their wealth. (2.) He 
must caution them against vain confidence 
in their wealth. Charge them that they érust 
not tn uncertain riches. Nothing is more un- 
certain than the wealth of this world; many 
have had much of it one day and been 
stripped of all the next. Riches make them. 
selves wings, and fly away as an eagle, &c., 
Proy. xxiii. 5. (3.) He must charge them te 
trust in God, the living God, to make him 
their hope, who giveth us richly all things to 
enjoy. ‘Those who are rich must see God 
giving them their riches, and giving them to 
enjoy them richly ; for many have riches, but 
enjoy them poorly, not having a heart to use 
them. (4.) He must charge them to do good 
with what they have (for what is the best 
estate worth, any more than as it gives a man 
an opportunity of doing so much the more 
good?): That they be rich in good works. 
Those are truly rich who are rich in good 
works, That they be ready to distribute, 
willing to communicate: not only to do it, 
but to do it willingly, for God loves.a cheerful 
gwer. (5.) He must charge them to think of 
another world, and prepare for that which is 
to come by works of charity: Laying up in 
store a good foindation against the time to 
come, that they may take hold on eternal life. 

2. Hence we may observe, (1.) Ministers 
must not be afraid of the rich; be they ever 
so rich, they must speak to them, and charge 
them. .(2.) They must caution them against 
pride, and vain confidence in their riches : 
That they be not high-minded, nor trust in un- 
certain riches. Stir them up to works of piety 
and charity: That they do good, &c. (3.) 
This is the way for the rich to lay up in store 
for themselves for the time to come, that they 
may lay hold on eternal life; in the way of 
well-doing we are to seek for glory, honour, 
and immortality, and eternal life will be the 
end of all, Rom. ii. 7. (4.) Here isa lesson 
for ministers in the charge given to Timothy: 
Keep that which is committed to thy trust. 
Every minister is a trustee, and it is a treasure 
committed to his trust, which he has to keep. 
The truths of God, the ordinances of God, 
keep these, avoiding profane and vain bab- 
blings ; not affecting human eloquence, which 


f 


0 REESE oe ee 


Introduction. 


the apostle calls vain babbling, or human 
learning, which often opposes the truths of 
God, but keep close to the written word, for 
that is committed to our trust. Some who 
have been very proud of their learning, their 
science, which is falsely so called, have by that 
been debauched in their principles and been 
drawn away from the faith of Christ, which is 
a good reason why we should keep to the 
plain word of the gospel, and resolve to live 
and die by that. Observe, [1.] Ministers 
cannot be too earnestly exhorted to keep 
what is committed to their trust, because it 
isa great trust lodged with them: O Timothy, 
keep that which is committed to thy trust ! as 
if he had said, ‘‘ I cannot conclude without 
charging thee again; whatever thou doest, 
be sure to keep this trust, for it is too great 
a trust to be betrayed,” [2.] Ministers are 
to avoid babblings, if they would keep what 


AN 
EXPOSITION, 


WITH PRACTICAL OBSERVATION 


OF THE SECOND EPISTLE OF ST. PAUL 


TO TIMOTHY. 


jn ee 


TIMOTHY. am 


~ 


is comunitted to 

vain and profane. 

opposes, the truth of the ¢ 
called; it is not true science, fo 
would approve of the gospel 

it. [4.] Those who are so 
science are in great danger of 
cerning the faith ; those who are for 
reason above faith are in danger 
faith. ao 
V. Our apostle concludes with a 
prayer and benediction: Grace be u 
Amen. Observe, this is a short, y 
prehensive pare for our friends, fo 
comprehends in it all that is good, an 
is an earnest, yea, a beginning, of gle 
wherever God gives e, he wil 
and will not withhold any good 
him who walketh uprightly. G 
you all. Amen. ; 


Tats second epistle Paul wrote to Timothy from Rome, when he was a prisoner the 
danger of his life; this is evident from these words, J am now ready to be of 
time of my departure is at hand, ch. iv. 6. It appears that his removal out o 
his own apprehension, was not far off, especially considering the rage and malice 
cutors ; and that he had been brought before the emperor Nero, which he calls his 
when no man stood with him, but all men forsook him, ch. iv. 16. And interpre 
this was the last epistle he wrote. Where Timothy now was is not certain. 
epistle somewhat differs from that of the former, not so much relating to his office 
gelist as to his personal conduct and behaviour : 4 


ee Se a , | without ceasing I have reméi 

alter the introduction (ver. 1,2) we have, I. Paul’s sincere love to - aot ~ 
Timothy, ver. 3—5. II. Divers exhortations yiven to him, ver. of thee In my prayers nigh A. 
6—l4. IIL. He speaks of Phygellus and Hermogenes, with oe Les 
others, and closes with Onesiphorus, ver. 15, to the end. 4 4 Greatly desiring to see 
yh get an apostle of Jesus Christ} mindful of thy tears, that 
by the will of God, according to} filled with joy; 5 Wh 

the promise of life which is in Christ| remembrance the unfeig 
Jesus. 2 To Timothy, my dearly|is in thee, which dwelt 
deloved son: Grace, merey, and/orandmother Lois, and 
peace, from God the Father andj Eunice; and I am persu 
Christ Jesus our Lord. 3 I thank] thee also. a 
God, whom I serve from my fore-| Hore is, 1. ‘The inscription 
fathers with pure conscience, that] Paul calls himself an apostle | 


ae cD a SS RR ‘leas 


f ‘ wt * oy ay Oho . 
a 2 CHAP. 1. ~—s“ Timothy’ fuith and holiness. 
y ood pleasure of God, ; best of his light; he had kept a conscience 
is grace, which he professes himself | void of offence, and made it his daily exercise 
thy of. According to the promise of life|to do so, Acts xxiv. 16. He greatly desired 
his ‘in Christ Jesus, or according to the|to sce Timothy, out of the affection he had 
. The gospel is the promise of life in | for him, that he might have some conversa- 
Jesus; life is the end, and Christ the | tion with him, being mindful of his tears at 
y, John. xiv.6. The life is put into the | their last parting. Timothy was sorry to part 
pmise, and both are sure in Christ Jesus | with Paul, he wept at parting, and therefore 
e faithful witness ; for all the promises of | Paul desired to see him again, because he 
in Christ Jesus are yea, and all amen, 2\had perceived by that what a true affection 
r. i. 20. He calls Timothy his beloved son. | he had for him. He thanks God that Timothy 
al felt the warmest affection for him both}kept up the religion of his ancestors, v. 5. 
e he had been an instrument of his} Observe, The entail of religion descended 
ersion and because as a son with his|upon Timothy by the mother’s side; he had 
he had served with him in the gospel.]a good mother, and a good grandmother 
e, 1. Paul was an apostle of Jesus | they believed, though his father did not, Acts 
frist by the will of God; as he did not|xvi.1. It isa comfortable thing when children 
eive the gospel of man, nor was taught it, |imitate the faith and holiness of their godly 
had it by the revelation of Jesus Christ | parents, and tread in their steps, 3 John 4.— 
j. 18), so his commission to be an apostle | Dwelt in thy grandmother and thy mother, and 
not by the will of man, but of God: in|/ am persuaded that in thee also. Paul had 
ormer epistle he says it was by the com-|a very charitable opinion of his friends, was 
dment of God our Saviour, and here by|very willing to hope the best concerning 
will of God. God called him to be an|them; indeed he had a great deal of reason 
ostle. 2. We have the promise of life,|/to believe well of Timothy, for he had no 
essed be God for it: In hope of eternal life, | man like-minded, Phil. ii. 20. Observe, 1. We 
h God, who cannot lie, promised before the | are, according to St. Paul, to serve God with 
id began, Tit. i. 2. It is a promise to dis-|a pure conscience, so did his and our pious 
er the freeness and certainty of it. 3. This, | forefathers ; this is to draw near with a true 
ell as all other promises, is inand through | heart, in full assurance of faith, having our 
s Christ; they all take their rise from | heart sprinkled from an evil conscience, Heb. 
mercy of God in Christ, and they are\x.22. 2. In our prayers we are to remember 
re, so that we may safely depend on them. |without ceasing our friends, especially the 
Nhe grace, mercy, and peace, which even j faithful ministers of Christ. Paul had re- 
*s dearly beloved son ‘Timothy wanted, ;membranceof his dearly beloved son Timothy 
mes from God the Father and Christ Jesus |in his prayers night and day. 3. The faith 
r Lord; and therefore the one as well as |that dwells in real believers is unfeigned ; it 
@ other is the giver of these blessings, and |is without hypocrisy, it is a faith that will 
it to be applied to for them. 5. The/stand the trial, and it dwells in them asa 
st want these blessings, and they are the|living principle. It was the matter of Paul’s 
we can ask for our dearly-beloved;jthanksgiving that ‘Timothy inherited the 
ds, that they may have grace to help them | faith of his mother Eunice and his grand- 
the time of need, and mercy to pardon | mother Lois, and ought to be ours whenever 
at is amiss, and so may have peace with; we see the like; we should rejoice wherever 
id the Father and Christ Jesus our Lord. | we see the grace of God; so did Barnabas, 
Il. Paul’s thanksgiving to God for} Acts xi. 23,24. I rejoiced greatly that I found 
Tit Ba het holiness: he thanks God | of thy children walking in the truth, 2 John 4. 
e remembered Timothy in his prayers. : : 
serve, Whatever good ve do, Bae whet 6 Wherefore I put thee in rere 
good office we perform for our friends, brance that thou stir up the gift of 
d must have the glory of it, and we must| God, which is in thee by the puttmg 
ve him thanks. It is he who puts it into] on of my hands. 7 For God hath 
r hearts to remember such and such in|) o¢ given us the spirit of fear; but 


>prayers. Paul was much in prayer, he 
ayed night and day ; in all his prayers he of power, and of love, and of a sound 


mindful of his friends, he particularly mind. 8 Be not thou therefore 
ayed for good ministers, he prayed for/ashamed of the testimony of ow 
mothy, and had remembrance of him in his Lord, nor of me his prisoner: but 


ers night and day ; he did this without E Jip 
ng. ‘prayer was his constant business, be thou partaker of the afflictions of 


nd he never forgot his friends in his prayers, | the gospel according to the power of 
we often do. Paul served God from his}God; 9 Who hath saved us, and 


efathers with a pure conscience. It was|ealled us with a holy calling, not 


omfort to him that he was born in God’s : ; 
Bibshi hs’ of the sced of those that according to our works, but according 


d God; as likewise that he had served] tO his own purpose and grace, which 
n with a pure conscience, according to the | was ziven us in Christ Jesus before 


iy 


oh Se i se a 


2 TIMOTHY. 


Cautions and exhortations. 
the world began; 10 But is now 
made manifest by the appearing of) 
our Saviour Jesus Christ, who hath 
abolished death, and hath brought 
life and immortality to light through 
the gospels 11 Whereunto I am 
appointed a preacher, and an apostle, 
and a teacher of the Gentiles. 12 
For the which cause I also suffer 
these things: nevertheless I am not 
ashamed: for I know whom I have 
believed, and am persuaded that he 
is able to keep that which I have 
committed unto him against that 
day. 13 Hold fast the form of sound 
words, which thou hast heard of me, 
in faith and love which is in Christ 
Jesus. 14 That good thing which 
was committed unto thee keep by the 
Holy Ghost which dwelleth in us. 


Here is an exhortation and excitation of 
Timothy to his duty (v. 6): I put thee in_re- 
membrance. The best men need remem- 
brancers; what we know we should be 
reminded of. 2 Pet. iii. 1, I write this, to stir 
up your pure minds by way of remembrance. 

I. He exhorts him to stir up the gift of 
God that wasinhim. Stir it upas fire under 
the-embers. It is meant of all the gifts and 
graces that God had given him, to qualify 
him for the work of an evangelist, the gifts 
of the Holy Ghost, the extraordinary gifts 
that were conferred by the imposition of the 
apostle’s hands. These he must stir up; he 
must exercise them, and.so increase them: use 
gifts, and have gifts. To him that hath shall be 
given, Matt. xxv. 29. He must take all op- 
portunities to use these gifts, and sostir them 
up, for that is the best way of increasing them. 
Whether the gift of God in Timothy was 
ordinary or extraordinary (though I incline 
to the latter), he must stir it up, otherwise it 
would decay. Further, you see that this 
gift was in him by the putting on of the 
apostle’s hands, which I take to be distinct 
from his ordination, for that was performed 
by the hands of the presbytery, 1 Tim. iv. 14. 
It is probable that Timothy had the Holy 
Ghost, in his extraordinary gifts and graces, 
conferred on’ him by the laying on of the 
apostle’s hands (for I reckon that none but the 
apostles nad the power of giving the Holy 
Ghost), and afterwards, being thus richly 
furnished for the work of the ministry, was 
ordained by the presbytery. Observe, 1. The 
preat hindrance of usefulness in the increase 
of our gifts is slavish fear. Paul therefore 
warns ‘limothy against this. God hath not 

zen us the spirit of fear, v.7. It was through 
e fear that the evil servant buried his talent, 
and did not trade with it, Matt. xxv. 25. 
New God hath therefore armed us against 


the spirit of fear, b 
see “ Fear not ae ace 
t angers you may meet 
st oeecet toma idk Sean : 
the spirit of fear, an 
of power, and of love, and of a 
The spirit of power, or of co 
lution to encounter difficulties 
ak ei of love to God, which wi 
rough the opposition we oe 
Jacob made aothing, of the hard service 
was to endure for Rachel: the spirit oh 
to God will set us above the fear of m 
all the hurt that man can do us;—and 
spirit of a sound mind, or quietness of m 
a peaceable enjoyment of ourselves, for 
are oftentimes discouraged in our way 
work by the creatures of our own y 
imagination, which a sober, solid, thi 
mind would obviate, and would easily at ans\ 
2. The Sago gives to his ministe 
not a fearful, but a courageous spirit; i 
spirit of power, for they speak in his m 
who has all power, both.in heaven and ¢ 
and it is a spirit of love, for love to God 
the souls of men must inflame ministers i 
their service; and it is a.s init, of 
mind, for they speak the words of truth 
soberness. ig 
Il. He exhorts him to count 
tions, and get ready for them: “‘ 
therefore ashamed of the te, KA of our L 
nor of me his prisoner, en thou asha 
of the gospel, of the testimony thou 
borne to it.”” Observe, i 
1. The gospel of Christ is what we 
none of us reason to be ashamed o 
must not be ashamed. of those who z 
fering for the gospel of Christ. Tim 
must not be ashamed of good old | 
though he was now in bonds. As he 
not himself be afraid of s so hen 
not be afraid of owning those who ¥ ri 
ferers for the cause of Christ. re) i 
gospel is the testimony of our Lord ; i 
this he bears testimony of himself ‘om 
by professing our to it we 
testimony of him.and for him. (2.) B Pn 
the Lord’s prisoner, his prisoner, Eph. i 
For his sake he was bound witha ( 
(3.) We have no reason to be a 
of the testimony of our Lord or of 
soners; if we are of e J 
Christ will be ashamed of us herestian 
be thou partaker of the afflictions of the gos 
according to the power of. God, that is, ex] 
afflictions for the gospel’s sake, pre} 
them, count upon them, be willing to ake | 
lot with the suffering saints in ins rc 
Be partaker of the afflictions of pi 
or, as it may be read, Do ies 
gospel ; “not only sympathize wi 
suffer for it, but 7 ae, to suffer wi 
and suffer like them.” Ifatany time 
pel be in distress, he who hopes for 
salvation by it will be content to suffer wi ith. 
Observe, {1.] Then we are likely — 


, well, when we fetch strength and 
nver from God to enable us to bear them: 
le thou partaker of the afflictions of the gos- 
é pas Ea om to the power of God. [2.] All 
Christians, but especially ministers, must ex- 
pect afifictions and persecutions for the sake 
the gospel. [3.] These shall be propor- 
joned, according to the power of God (1 Cor. 
. 13) resting upon us. 
a wtentionine God and the gospel, he 
takes notice what great things God has done 
for us by the gospel, v. 9, 10. To encourage 
im to suffer, he urges two considerations :— 
_ G.) The nature of that gospel which he was 
talled to suffer for, and the glorious and 
sious designs and purposes of it. Itis 
ul wi » When he mentions Christ, 
id the gospel of Christ, to digress from his 
ject, and enlarge upon them; so full was 
of that which is all our salvation, and 
aght to be all our desire. Observe, [1.] 
The gospel aims at our salvation: He 
saved us, and we must not think much to 
affer for that which we hope to be saved by. 
fe has begun to save us, and will complete 
n due time ; for God calls those things that 
2 not (that are not yet completed) as though 
vey were (Rom. iy. 17); therefore he says, 
ho has saved us. [2.] It is designed for 
ir sanctification: And called us with a holy 
ling, called us to holiness. Christianity is 
calling, a holy calling; it is the calling 
wherewith we os called, the calling to which 
we are called, to labour init. Observe, All 
who shall be saved hereafter are sanctified 
wow. Wherever the call of the gospel is an 
call, it is found to be a holy call, 
aking those holy who are effectually called. 
3-] The origin of it is the free grace and 
ternal purpose of God in Christ Jesus. - If 
we had merited it, it had been hard to suffer 
‘it; but our salvation by it is of free grace, 
not according to our works, and there- 
we must not think much to suffer for it 
§.grace is said to be given us before the 
d began, that is, in the purpose and 
igns of God from all eternity ; in Christ 
Jesus, for all the gifts that come from God to 
al man come in and through Christ Jesus. 
.] The gospel is the manifestation of this 
pose and grace: By the appearing of our 
tour Jesus Christ, who had lain in the 
pm of the Father from eternity, and was 
ectly apprised of all his gracious purposes. 
his appearing this gracious purpose was 
emanifesttous. Did Jesus Christ suffer 
it, and shall we think much to suffer for 
_ [5.] By the gospel of Christ death is 
jlished: He has abolished death, not only 
kened it, but taken it out of the way, has 
n the power of death over us; by taking 
y sin he has abolished death (for the sting 
death is sin, 1 Cor. xv. 56), in altering the 
erty of it, and breaking the power of it. 
h now of an enemy has become a friend ; 
as the gate by which we pass out of a 
publesume, vexatious, sinful world, into a 


ectu 


pers eS ee. =—" a 1 a 22 Fete Ae 
7 “ bees . ERA es eS aie 3 


CHAP. I. 


Ministerial fidelity. 
world of perfect peace and purity; and the 
power thereof is broken, for death does not 
triumph over those who believe the gospel, 
but they = over it. O death! whereis 
thy sting? O grave! where is thy victory ? 
1 Cor. xv. 55. [6.] He has paclae life and 
immortality to light by the gospel; he has 
shown us another world more clearly than 
it was before discovered under any former 
dispensation, and the happiness of that world, 
the certain reeompence of our obedience by 
faith: we all with open face, as in a glass, 
behold the glory of God. He has brought it 
to light, not only set it before us, but offered 
it to us, by the gospel. Let us value the 
gospel more than ever, as it is that whereby 
life and immortality are brought to light, for 
herein it has the pre-emimence above all 
former discoveries ; so that it is the gospel of 
life and immortality, as it discovers them to 
us, and directs us in the ready way that leads 
thereto, as well as proposes the most weighty 
motives to excite our endeavours in seeking 
after glory, honour, and immortality. 

(2.) Consider the example of blessed Paul, 
v. 11, 12. He was appointed to preach the 
gospel, and particularly appointed to teach 
the Gentiles. He thought it a cause worth 
suffering for, and why should not Timothy 
think so too? No man needs to be afraid 
nor ashamed to suffer for the cause of the 
gospel: I am not ashamed, says Paul, for I 
know whom I have believed, and am persuaded 
that he is able to keep that which I have com- 
mitted unto him against that day. Observe, 
[1.] Good men often suffer many things for 
the best cause in the world: For which cause 
I suffer these things ; that is, “for my preach- 
ing, and adhering to the gospel.” ([2.] They 
need not be ashamed, the cause will bear 
them out; but those who oppose it shall be 
clothed with shame. [3.] Those who trust 
in Christ know whom they have trusted. 
The apostle speaks with a holy triumph and 
exultation, as much as to say, “I stand on 
firm ground. I know Ihave lodged the great 
trust in the hands of the best trustee.” And 
am persuaded, &c. What must we commit to 
Christ? The salvation of our souls, and their 
preservation to the heavenly kingdom; and 
what we so commit to him he will keep. 
There isa day coming when our souls will be 
enquired after: “Man! Woman! thou hadst 
a soul committed to thee, what hast thou 
done with it? To whom was it offered, to 
God or Satan? How was it employed, in the 
service of sin or in the service of Christ?” 
There is a day coming, and it will be a very 
solemn and awful day, when we must give an 
account of our stewardship (Luke xvi. 2), give 
an account of our souls: now, if by an active 
obedient faith we commit it to Jesus Christ, 
we may be sure he is able to keep it, and it 
shall beforthcoming to ourcomfort in that day. 

III. He exhorts him to hold fast the form 
of sound words, v.13. 1. “ Have a form of 
sound words” (so 1t may be read), ‘‘a shore 


£ 
- 
; 


~~ 


hw a, ee ™ 
7 ar. an 


Ministerial forvitude. 


form, a catechism, an abstract of the first] We must not think 


principles of religion, according to the scrip- 


tures, a scheme of sound words, a brief|(2.) The Holy Ghost 


summary of the Christian faith, in a proper 
method, drawn out by thyself from the holy 
scriptures for thy own use ;” or, rather, by 
the form of sound words I understand the 
holy scriptures themselves. 2. “ Having it, 
hold it fast, remember it, retain it, adhere to 
it. Adhere to it in opposition to all heresies 
and false doctrine, which corrupt the Chris- 
tian faith. Hold that fast which thou hast 
heard of me.’ . Paul was divinely inspired. 
It is good to adhere to those forms of sound 
words which we have in the scriptures; for 
these, we are sure, were divinely inspired. 
That is sound speech, which cannot be con- 
demned, Tit. ii. 8. But how must it be held 
fast? In faith and love; that is, we must 
assent to it as a faithful saying, and bid it 
welcome as worthy of all acceptation. Hold 
it fast in a good heart, this is the ark of the 
covenant, in which the tables both of law 
and gospel are most safely and profitably 
deposited, Ps. cxix.11. Faith and love must 
go together; it is not enough to believe the 
sound words, and to give an assent to them, 
but we must love them, believe their truth 
and love their goodness, and we must propa- 
gate the form of sound words in love; 
speaking the truth in love, Eph. iv. 15 

Faith and love which are in Christ Jesus ; 
it must be Christian faith and love, faith and 
love fastening upon Jesus Christ, in and by 
whom God speaks to us and we to him. 
Timothy, as a minister, must hold fast the 
form of sound words, for the benefit of others. 
Of healing words, so it may read; there is a 
healing virtue in the word of God; he sent 
his word, and healed them. To the same 
purport is that (v. 14), That good thing 
which was committed unto thee keep by the 
Holy Ghost, which dwelleth in us. That good 
thing was the form of sound words, the 
Christian doctrine, which was committed to 
Timothy in his baptism and education as he 
was a Christian, and in his ordination as he 
was aminister. Observe, (1.) The Christian 
doctrine is a trust committed to us. It is 
committed to Christians in general, but to 
ministers in particular. It is a good thing, 
of unspeakable value in itself, and which 
will be of unspeakable advantage to us; it 
is a good thing indeed, it is an inesti- 
mable jewel, for it discovers to us the un- 
searchable riches of Christ, Eph. iii. 8: It 
is committed to us to be preserved pure and 
entire, and to be transmitted to those who 
shall come after us, and we must keep it, 
and not contribute any thing to the cor- 
rupting of its purity, the weakening of its 
power, or the diminishing of its perfection : 
Keep it by the Holy Ghost that dwelleth in us. 
Observe, Even those who are ever so well 
taught cannot keep what they have learned, 
any moxe than they could at first learn it, 
without the assistance of the Holy Spirit. 


2 TIMOTHY. = Bi: 


oe e 
ms 


a) 
ri 


strength, but keep it | sf the | 


ministers and Christians ; they 

temples, and he enables them to keep 
gospel pure and uncorrupt; and yet t 
must use their best endeavours to keep | 
good thing, for the assistance and indwell 
of the Holy Ghost do not exclude mei 
endeavours, but they very well cons 
together. c 


15 This thou knowest, that ; 
they which are in Asia. be turr 
away from me; of whom are Ph 
gellus and Hermogenes. 16 T 
Lord give merey unto the house 
Onesiphorus: for he oft refresh 
me, and was not ashamed of n 
chan: 17 But, when he was 
Rome, he sought me out very d 
gently, and found me. i8 The fe 
grant unto him that he may fi 
mercy of the Lord in that day: ¢ 
in how many things he minister 
unto me at Ephesus, thou know 
very well. 

Having (v. 13, 14) exhorted Timothy 
Lold fast, ce 

I. He mentions the apostasy of many ff 
the doctrine of Christ, v. 15. It seems, 
the best and purest ages of the church, th 
were those that had embraced the Chris! 
faith, and yet afterwards revolted from 
nay, there were many such. He does” 
say that re had turned away from 
doctrine of Christ (though it should s 
they had) but they had turned away fi 
him, they had turned their backs upon h 
and disowned him in the time of | 
tress. And should we wonder at i 
many turned their backs on a much be 
than Paul? I mean the Lord Jesus Chi 
John vi. 66. “a 

II. He mentions the constancy of one tl 
adhered to him, namely, Onesiphorus: 
he often refreshed me, and was not asi 
of my chain, v. 16. Observe, 1. 
kindness Onesiphorus had shown to 
he refreshed him, he often refresh 
with his letters, and counsels, and co 
and he was not ashamed of his chains. 
was not ashamed of him, notwithstand 
disgrace he was now under. He was 
him not once or twice, but often; notonl 
he was at Ephesus among his own / 
but when Onesiphorus was at Ror 
took care to seek Paul out very 
and found him, v.17. Observe, A 
will seek opportunities of doing goox 
will not shun any that offer. At Eph 
had ministered to him, and been very kin 
him: Timothy knew it. 2. How Pai 
turns his kindness, v. 16—18. 


shall have a prophet’s 
aie Pater his prayers : 


to Onestphorus. It is 
og cage Onesiphorus was now absent 
. m home nd in a a Paul ; Paul 


have it that he was now dead ; and, ia 
1 ae ying for him that he might find 

conclude the warrantableness of 
for the dead; but who told them 
f Onesihors was dead? And can it be 

to ground a doctrine and practice of 
sh importance on a mere supposition and 
ry great uncertainty ? 

He pra ys for Pthcend himself, as 
Nas forhis house: That he may find mercy 
at day, in the day of death and of judg- 
t, when Christ will account all the good 
es done to his poor members as done to 

Observe, 1. The day of death and 
nt is an awful day, and may be em- 
atically called that day. 2. We need 
Sire no more to make us happy than to 
mercy of the Lord in that day, when 
= that have shown no mercy will have 
nt without mercy. 3. The best 
ans will want mercy in that day; 
for the mercy of our Lord Jesus Christ, 
21. 4. If you would have mercy 
mm, you must seek for it now of the Lord. 
I is of and from the Lord that we must 

; for, unless the Lord has mercy 

"as, in vain will be the pity and compas- 
g@ Of men or angels.. 6. We are to seek 
d ask for mercy of the Lord, who is the 
ver and “Uestower of it ; for the Lord Jesus 
rist has satisfied justice, that mercy might 
displayed. We are to come toa throne 
grace, that we may obtain mercy, and find 
to help in the time of need. The 
we can ask, either for STees es Or 

r friends, i is that the Lord will grant to 

a that they may find mercy of the Lord 
“that day, when they must pass out of 
Me mto eternity, and exchange this world 
r the other, and appear before the judg- 

it-seat of Christ: the Lord then grant 
all of us that we may find mercy of the 
rd in that day. 
CHAP. IT. 


chapter our apostle gives Timothy many exbortatious 2nd 
which ieee be of great use to others, both niimtsters 
Christians, for whom they were designed as well as for him. 
‘. . He encourages him in his work, showing him whence he must 
help, ver. i. Hl. He must take care of 2 succession im the 
that the office might not die with him, ver. 2. III. He 
shorts him to constancy and perseverance in this work, as a 
and as a busbandman, considering what would be the 
of all his sufferings, &e. ver. 3—15. IV. He must shun pro- 
2 and vain yt (ver. 16—1S), for thev will be pernicious 
mischieveas. V. He speaks of the foundation of God, which 

eth sure, ver. 1921. VI What he is to avoid—youthful 
Tay and unlearned questions; and what to do, ver 


HOU therefore, 
f inthe grace that is m@hrist deve 


Pim neamong many witnesses, the same 


CHAP. IZ. 


) And the things that thou hast heard 


Ministeréal fortitude. 

be able toteach othersalso. 3 Thou 
therefore endure hardness, as a good 
soldier of Jesus Christ. 4 No man 
that warreth entangleth himself with 
the affairs of this life; that he may 
please him who hath chosen him to 
be a soldier. 5 And if a man also 
strive for masteries, yet is he not 
crowned, except he strive lawfully. 
6 The husbandman that laboureth 
must be first partaker of the fruits. 
7 Consider what I say; and the Lord 
give thee understanding in all things. 

Here Paul encourages Timothy to -con- 
stancy and perseverance in his work. Be 
strong in the grace that is in Christ Jesus, v- 1. 
Observe, Those who have work to dofor God 
muststir up themselves to doit, and strengthen 
themselves for it. Being strong im the grace 
that is in Christ Jesus may be understood in 
opposition to the weakness of grace. Where 
there is the truth of grace there must be a 
labouring after the strength of grace. As 
our trials increase, we have need to grow 
stronger and stronger in that which is good; 
our faith stronger, our resolution stronger, 
our love to God and Christ stronger. Ot 
it may be understood in opposition to our 
being strong in our own strength: “ Be 
strong, not confiding in thy own sufficiency, 
but in the grace that is in Jesus Christ.” 
Compare Eph. vi. 10, Be strong in the Lord, 
and in the power of his might. When Peter 
promised rather to die for Christ than to 
deny him he was strong in his own strength; 
had he been strong in the grace that is m 
Christ Jesus, he would have kept his standing 
better. Observe, 1. There is grace in Christ 
Jesus ; for the law was given by Moses, but 
grace and truth came by Jesus Christ, John 
i. 17. There is grace enough in him for all 
of us. 2. We must be strong in this grace; 
not in ourselves, in our own strength, or in 
the grace we have already received, but in 
the grace that is in him, and that is the way 
to be strong ingrace. 3. Asa father exhorts 
his son, so does Paul exhort Timothy, with 
great tenderness and affection: Thou, there- 
fore, my son, be strong, &e. Observe, 

I. Tumothy must count upon sufferings, 
even unto blood, and therefore he must 
train up others to succeed him in the ministry 
of the gospel, v.2. He must instruct others, 
and train them up for the ministry, and so 
commit to them the things which he had 
heard; and he must also ordain them to the 
ministry, lodge the gospel as a trust in their 
hands, and so commit to them the things 


have an eye to in ordaining ministers :— 
Their fidelity or integrity (Commit them 
to faithful men, who will sincerely aim at the 

glory of God, the honour of Christ, the 


commit thou tofaithful men, who shall saa of souls, and the advancement of tha 


IEE ne OEP, mer 


SNE Te 


= a oe 


ee en 


eS 2 ee 


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; 


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4 


Ministerial fortitude. 297 


rhe 
1" 


kingdom of the Redeemer among men”), | he observed th j 


and also their ministerial ability. They must 
not only be knowing themszlves, but be able 
to teach others also, and be apt to teach. 
Here we have, 1. The things Timothy was 
to commit to others—what he had heard of 
the apostle among many witnesses ; he must 
not deliver any thing besides, and what Paul 
delivered to him and others he had received 
of the Lord Jesus Christ. 2. He was to 
commit them as a trust, as a sacred deposit, 
which they were to keep, and to transmit pure 
and uncorrupt unto others. 3. Those to 
whom he was to commit these things must 
be faithful, that is, trusty men, and who 
were skilful to teach others. 4. Though 
men were both faithful and able to teach 
others, yet these things must be committed 
to them by Timothy, a minister, a man in 
office ; for none must intrude themselves into 
the ministry, but must have these things com- 
mitted to them by those already in that office. 

II. He must endure hardness (v.3): Thou 
therefore, &c. 1. All Christians, but espe- 
cially ministers, are soldiers of Jesus Christ ; 
they fight under his banner, in his cause, 
and against his enemies, for he is the captain 
of our salvation, Heb. ii. 10. 2. The soldiers 
of Jesus Christ must approve themselves 
good soldiers, faithful to their captain, reso- 
Iute in his cause, and must not give over 
fighting till they are made more than con- 
querors, through him that loved them, Rom. 
vill. 37. 3. Those who would approve them- 
selves good soldiers of Jesus Christ must 
endure hardness; that is, we must expect it 


and count upon it in this world, must endure 


and accustom ourselves to it, and bear it 
mid when it comes, and not be moved 
y it from our integrity. 

III. He must. not entangle himself in 
the affairs of this world, v. 4. A soldier, 
when he has enlisted, leaves his calling, and 
all the business of it, that he may attend his 
captain’s orders. If we have given up our- 
selves to be Christ’s soldiers, we must sit 
loose to this world; and though there is no 
remedy, but we must employ ourselves in 
the affairs of this life while we are here (we 
have something to do here), we must not 
entangle ourselves with those affairs, so as 
by them to be diverted and drawn aside from 
our duty to God and the great concerns of 
our Christianity. Those who will war the 


good warfare must sit loose to this werld. } : i : 
That we may please him who hath chosen us the seed of David was raised 4 
to be soldiers. Observe, 1. The great care /the dead according to my gospel: 
‘of a soldier should be to please his general ; ’ 


so the great care of a Christian should be to 
please Christ, to approve ourselves to him. 
The way to please him who hath chosen us 
to be soldiers is not to entangle ourselves 
with the affairs of this life, but to be free 
from such entanglements as would hinder us 
mn. our holy wartare. 

IV. He must see to it that in carrying on 
the epiritual warfare he went by rule, that 


5 


° na ee 
. 


man strive for maste 
except he strive law) 
for mastery, to get the maste 
and corruptions, to excel in h 
good, but we cannot iter prize 1 
we observe the laws. In doing that 
is good we must take care that we do | 
right manner, that our good may not be 
spoken of. Observe here, 1. A Christi 
to strive for mastenes; he must ain 
mastering his own lusts and corrupti 
2. Yet he must strive according to the 
given to him; he must strive law ally. 
Those who do so shall be crowned at 
after a complete victory is obtained. 
V. He must be willing to wait fi 
vecompence (v. 6): The husbandman 
laboureth must be first partaker of the fi 
Or, as it should be read, The husbanc 
labouring first must partake of the frui 
appears by comparing it with Jam. y. 7 
we would be partakers of the fruits, we: 
labour ; if we would gain the prize, we 1 
run the race. And, further, we must 
labour as the husbandman does, bh 
gence and patience, before we are part 
of the fruit; we must do the will of | 
before we receive the promises, for ¥ 
reason we have need of patience, Heb. 
The apostle further commends ¥ 
had said to the attention of Timo 
expresses his desire and hope respe 
him: Consider what I say, and the 
thee understanding in all things, v. 7. 
1. Paul exhorts Timothy to consider 
things about which he admonished 
Timothy must be reminded to use his 
sidering faculties about the things of 
Consideration is as necessary to a 
conversation as to a sound conversic 
He prays for him: The Lord give th 
standing in all things. Observe, It is 
who gives understanding. The most 
ligent man needs more and more of this 
If he who gave the revelation in the 
does not give the understanding in the 
we are nothing. Together with our pr 
for others, that the Lord would 
understanding in all things, we must & 
and stir them up to consider what we 
for consideration is the way te under 
remember, and practise, what we he: 


8 Remember that Jesus Chri 


a 


| Wherein I suffer trouble, as an 
doer, even unto bonds; but the 
of God is not bound. 10 'Pher 
I endure all things for the ele 
sakes, that they may also obtain 
salvation which is in Christ J¢ 
with eternal glory. 11 Jé is a fait 
saying: For if we be dead with j 


AS 


h 


: he cannot deny himself. 


le 


according to my gospel. 


suffering for it. Let suffering saints 
mber this. Observe, 1. We are to 


ith, who, for the joy that was set. before 
dured the cross, despised the shame, 


throne of God, Heb. xii. 2. 2. The in- 
tion and resurrection of Jesus Christ, 
ily believed and rightly considered, will 
port a Christian under all sufferings in 
resent life. i 

Another thing to encourage him in suf- 
+ was that he had Paul for an example. 


ve, 

How the apostle suffered (. 9): 
ein I suffer as an evil-doer ; and let 
‘Timothy the son expect any better 
mt than Paul the father. Paul was 
man who did good, and yet suffered as 
-doer: we must not think it strange if 
é who do well fare ill in this world, and 
st of men meet with the worst of 
at; but this was his comfort that the 
d of God was not bound. Persecuting 
s may silence ministers and restrain 
but they cannot hinder the operation 
word of God upon men’s hearts and 
ences; that cannot be bound by any 

force. This might encourage Ti- 
‘not to be afraid of bonds for the tes- 
ny of Jesus; for the word of Christ, 
h ought to be dearer to him than 
or life itself, should in the issue suffer 
g by those bonds. Here we see, (1.) 
od apostle’s treatment in the world: 
r trouble ; to this he was called and 
inted. (2.) The pretence and colour 
which he suffered: I suffer as an evil- 
s so the Jews said to Pilate concerning 
rist, If he were not a malefactor, we would 
| have delivered him up to thee, John xviii. 
: (3.) The real and true cause of his suf- 
ig trouble as an evil-doer: Wherein; 

, in or for the sake of the gospel. The 
suffered trouble unto bonds, and 
ds he resisted unto blood, striving 
mst sin, Heb. xii. 4. Though the 
ers of the word are often bound, yet 
ord is never bound. 

Why he suffered cheerfully : I endure 
things for the elects’ sake, v. 10. QOb- 


all also reign with him: 
we deny him, he also will deny us: 
f we believe not, yet he abideth 


encourage Timothy in suffering, the 
its him in mind of the resurrection 
st (v. 8): Remember that Jesus Christ, 
e seed of David, was raised from the 
( This is the 
roof of his divine mission, and there- 
great confirmation of the truth of the 
ristian religion; and the consideration of 
uld make us faithful to our Christian 
n, and should particularly encourage 


to Jesus, the author and finisher of our 


as now sat down at the right hand of 


t 7 By ca 4: a *, ; i Gene y ‘ a 4 ‘ . Rs 
sig a, Ks CHAP. I. == Ministerial encouragements.. 
0 live with him: 12 If|serve, (1.) Good ministers may and should 


encourage themselves in the hardest ser- 
vices and the hardest sufferings, with 
this, that God will certainly bring good 
to his church, and benefit to his elect, 
out of them.—That they may obtain the 
salvation which is im Christ Jesus. Next 
to the salvation of our own souls we 
should be willing todo and suffer any 
thing to promote the salvation of the 
souls of others. (2.) The elect are designed 
to obtain salvation: God hath not appointed 
us to wrath, but to obtain salvation, 1 Thess. 
v. 9. (3.) This salvation is in Christ Jesus, 
in him as the fountain, the purchaser, and 
the giver of it; and it is accompanied with 
eternal glory: there is no salvation in Christ 
Jesus without it. (4.) The sufferings of our 
apostle were for the elects’ sake, for. their 
confirmation and encouragement. 

Tif. Another thing with which he encou- 
rages Timothy is the prospect of a future 
state. ; 

1. Those who faithfully adhere to Christ 
and to his truths and ways, whatever it 
cost them, will certainly have the advantage 
of it in another world: If we be dead with 
him, we shall live with him, v. 11. If, in 
conformity to Christ, we be dead to this 
world, its pleasures, profits, and honours, we 
shall go to live with him in a better world, 
to be for ever with him. Nay, though we 
be called out to suffer for him, we shall not 
lose by that. Those who suffer for Christ 
on earth shall reign with Christ in heaven, 
v. 12. Those who suffered with David in 
his humiliation were preferred with him in 
his exaltation: so it will be with those who 
suffer with the Son of David. 

2. It is at our peril if we prove unfaithful 
to him: Jf we deny lim, he also will deny us. 
If we deny him before man, he will deny us 
before his Father, Matt. x. 33. And that 
man must needs be for ever miserable whom 
Christ disowns at last. This will certainly 
be the issue, whether we believe it or no 
(v.13): If we believe not, yet he abideth faith- 
ful; he cannot deny himself. He is faithful 
to his threatenings, faithful to his promises ; 
neither one nor the other shall fall to the 
ground, no, not the least jot nor tittle of 
them. If we be faithful to Christ, he will 
certainly be faithful to us. If we be false 
to him, he will be faithful to his threaten- 
ings: he cannot deny himself, cannot recede 
from any word that he hath spoken, for he 
is yea, and amen, the faithful witness. Ob- 
serve, (1.) Our being dead with Christ pre- 
cedes our living with him, and is connected 
with it: the one is in order to the other; so 
our suffering for him is the way to reign 
with him. You that have followed me in the 
regeneration, when the Son of man shall sit on 
the throne of his glory, you also shall sit upon 
twelve thrones, judging the twelve tribes of 
Israel, Matt. xix. 28. (2.) This is a faithful 
saying, and may be depended on and ought 


a ee ee eee 


Cautions against error. 
to ve believed. But, (3.) If we deny him, 
out of fear, or shame, or for the sake of 
some temporal advantage, he will deny and 
disown us, and will not deny himself, but 
will continue faithful to his word when he 
threatens as well as when he promises. 


14 Of these things put them in 
remembrance, charging them before 
the Lord that they strive not about 
words to no profit, but to the sub- 
verting of the hearers. 15 Study to 
show thyself approved unto God, 
a workman that needeth not to be 
ashamed, rightly dividing the word 
of truth. 16 But shun profane and 
vain babblings: for they will increase 
santo more ungodliness. 17 And 


‘their word will eat as doth a canker: 
-of whom is Hymenzus and Philetus ; 


18 Who concerning the truth have 
erred, saying that the resurrection is 
past already; and overthrow the faith 
of some. 

Having thus encouraged Timothy to suffer, 
he comes in the next place to direct him in 
his work. 

I. He must make it his business to edify 


‘those who were under his charge, to put them 


in remembrance of those things which they 
did already know; for this is the work of 
ministers ; not to tell people that which they 
never knew before, but to put them in mind 
of that which they do know, charging them 
that they strive not about words. Observe, 
Those that are disposed to strive commonly 
strive about matters of very small moment. 
‘Strifes of words are very destructive to the 
‘things of God. That they strive not about 
words to no profit. If people did but con- 
sider of what little use most of the contro- 
versies in religion are, they would not be so 
zealous in their strifes of words, to the sub- 
verting of the hearers, to the drawing of them 
away from the great things of God, and oc- 
casioning unchristian heats and animosities, 
by which truth is often in danger of being 
lost. Observe, People are very prone to 
strive about words, and such strifes never 
answer any other ends than to shake some 
and subvert others ; they are not only useless, 
but they are very hurtful, and therefore mi- 
nisters are to charge the people that they do 
not strive about words, and they are most 
likely to be regarded when they charge them 
before the Lord, that is, in his name and from 
his wora; went they produce their warrant 
for what they say.—Study to show thyself 
approved unto God, v. 15. Observe, The 
care of ministers must be to approve them- 
selves unto God, to be accepted of him, and 
to show that they are so approved unto God, 
In order thereunto, there must be constant 


cere and industry: Study io show thyseif'\ recompence of our services and suffer 


2 TIMOTHY. 


=> 


pcan workman 
ashamed. Ministers must 
have work to do; and they must 
in it. Workmen that are unskil rr 
faithful, or lazy, have need to be asham 
but those who mind their business, and k 
to their work, are workmen that need not 
ashamed. And what is their work? | 
rightly to divide the word of truth. } 
invent a new gospel, but rightly to di 
gospel that is committed to their trust. 
speak terror to those to whom terror belo! 
comfort to whom comfort; to give every 
his portion in due season, Matt. xxiv. 45. ( 
serve here, 1. The word which minis 
preach is the word of truth, for the aut 
of it is the God of truth. 2. It requ 
great wisdom, study, and care, to divide 
word of truth rightly; Timothy must stu 
in order-to do this well. f 
II. He must take heed of that which wo 
be a hindrance to him in his work, v.16. | 
must take heed of error: Shun profane a 
vain babblings. ‘The heretics, who boastec 
their notions and their arguments, thot 
their performances such as might recomm: 
them; but the apostle calls them profane a 
vain babblings: when once men become f 
of those they will increase unto more wngot 
ness. The way of error is down-hill; | 
absurdity being granted or contended foi 
thousand follow: Their word will eat as é 
a canker, or gangrene ; when errors or h 
sies come into the church, the infecting 
one often proves the infecting of many, 
the infecting of the same person with 
error often proves the infecting of him} 
many errors. Upon this occasion the ape 
mentions some who had lately advanced 
roneous doctrines: Hymeneus and Phile 
He names these corrupt teachers, by wl 
he sets a brand upon them, to their perpe 
infamy, and warns all people against h 
ing to them. ‘They have erred 
the truth, or concerning one of the 
mental articles of the Christian religion, 
is truth. The resurrection of the dead is 
of the great doctrines of Christ. Now 
the subtlety of the serpent and the serpe 
seed. They did not deny the resurrect 
(for that had been boldly and avowedly 
confront the word of Christ), but they pi 
corrupt interpretation upon that true | 
trine, saying that the resurrection was 
already, that what Christ spoke concen 
the resurrection was to be understood 
cally and by way of allegory, that it m 
meant of a spiritual resurrection only. 
true, there is a spiritual resurrection, bi 
infer thence that there will not be a trv 
real resurrection of the body at the last dayis 
to dash one truth of Christ in pieces ¢ 
another. By this they overthrew the 
some, took them off from the belief 
resurrection of the dead; and if th 
resurrection of the dead, no future 


‘a 


th of Christians. 
disproved this error (1 Cor. xv.), and 

dees not here enter into the argu- 
gainstit. Observe, 1. The babblings 
hy was to shun were profane and vain ; 
were empty shadows, and led to pro- 
aneness: For they will increase unto more 
ungodliness. 2. Error is very productive, 
and on that account the more dangerous: it 
will eat like a gangrene. 3. When men err 


have some plausible pretence for it. Hy- 
neus and Philetus did not deny a resur- 
‘ion, but pretended it was already past. 
Error, especially that which affects the 
dation, will overthrow the faith of 
+; ne. 

19 Nevertheless the foundation of 
God standeth sure, having this seal, 
The Lord knoweth them that are 
; And, Let every one that nameth 
ye name of Christ depart from ini- 
guity. 20 But ina great house there 
re not only vessels of gold and silver, 
t also of wood and earth; and some 
honour, and some to dishonour. 


ym these, he shall be a vessel unto 


aster’s use, and prepared unto every 
ood work. 


elves with, in reference to this, and the 
tle errors and heresies that both infect and 
nfest the church, and do mischief. 

I. It may be a great comfort to us that 
‘the unbelief of men cannot make the promise 


ne particular persons be overthrown, yet 
the foundation of God stundeth sure (v. 19) ; it 
is not possible that they should deceive the 
ect. Orit may be meant of the truth itself, 
which they impugn. All the attacks which 
e powers of darkness have made upon the 
rine of Christ cannot shake it; it stands 
a, and weathers all the storms which have 
een raised against it. The prophets and 
postles, that is, the doctrines of the Old and 
New Testament, are still firm; and they have 
seal with two mottoes upon it, one on the 
ne side, and the other on the other, as is 
usual in a broad seal. 1. One expresses our 
‘comfort—that the Lord knows those that are 
Ss, and those that are not; knows them, 
is, he owns them, so knows them that 
will never lose them. Though the faith 
some be overthrown, yet the Lord is said 
o know the ways of the righteous, Ps. i. 6. 
Noue can overthrow the faith ofany whom God 


Oe ey 


Bae Ry es ot 
a CRAP Te 


If a man therefore purge himself 


jonour, sanctified, and meet for the| 


Cautions against error. 


that every one who names the name ef Christ 
must depart from iniquity. Those who would 
have the comfort of the privilege must make 
conscience of the duty. Ifthe name of Christ 
be called upon us, we must depart from 
iniquity, else he will not own us; he will 
say in the great day (Matt. vii. 23), Depart 
from me, I never knew you, you workers of 
iniquity. Observe, (1.) Whatever errors are 
introduced into the church, the foundation 
of God standeth sure, his purpose can never 
be defeated. (2.) God hath some in the 
church who are his and whom he knows to 


cerning the truth, they always endeavour| be his. (3.) Professing Christians name the 


name of Christ, are called by his name, and 
therefore are bound to depart from iniquity ; 
for Christ gave himself for us, that he might 
redeem us from. all iniquity, Tit. ii. 14. 

IT. Another thing that may comfort us is 
that though there are some whose faith is 
overthrown, yet there are others who keep 
their integrity, and hold it fast (v. 20): Ina 
great house there are not only vessels of gold, 
&c. ‘The church of Christ is a great house, 
a well-furnished house : now some of the 
furniture of this house is of great value, as 
the plate in a house; some of small value, 
and put to mean uses, as the vessels of wood 
and earth; so it is in the church of God. 
There are some professors of religion ‘that 
are like the vessels of wood and earth, they 
are vessels of dishononr. But at the same 
time all are not vessels of dishonour ; there 
are vessels of gold and silver, vessels of 
honour, that are sanctified and meet for 
the Master’s use. When we are discouraged 
by the badness of some, we must encourage 
ourselves by the consideration of the good- 


Here we see what we may comfort our-|ness of others. Now we should see to it 


that we be vessels of honour: we must purge 
ourselves from these corrupt opinions, that we 
may be sanctified for our Master’s use. Ob- 
serve, 1. In the church there are some vessels 
of honour and some of dishonour; there are 


of God of no effect. ‘Though the faith of]some vessels of mercy and other vessels of 


wrath, Rom. ix. 22,23. Some dishonour the 
church by their corrupt opinions and wicked 
lives; and others honour and credit it by 
their exemplary conversation. 2. A man 
must purge himself from these before he 
can be a vessel of honour, or meet for his 
Master’s use. 3. Every vessel must be fit 
for its Master’s use ; every one in the church 
whom God approves must be devoted to his 
Master’s service and meet for his use. 4. 
Sanctification in the heart is our preparation 
for every good work. The tree must be 
| made good, and then the fruit will be good. 


22 Flee also youthful lusts: but 
follow righteousness, faith, charity, 
peace, with them that call on the 
Lord out of a pure heart. 23 But 
foolish and unlearned questions avoid, 
knowing that they do gender strifes. 


chosen. % Another declares our duty—/ 24 And the servant of the Lord must 


paisa oe pine ahah aasicn a ph i Rh 96 th pi eee? 


Cuutions against contention. 2 TIMOTHY. 


not strive; but be gentle unto all | The servantot the Lord must 1 
men, apt to teach, patient, 25 In|%™ and psi show that 
meeknessinstructing thosethat oppose ee ae . 
, ** | holy religion which he is employed 
themselves; if God peradventure will | ing and propagati t ph 
: 3 g and propagating,—-Apt to. teach, — 
give them repentance to the acknow- / are unapt to teach who ave apt to strive, a 
ledging of the truth; 26 And that : pamep ee froward. ye pen st 
, bearing with, meekne 
they may recover themselves out of lenruating (o. 2B) \oeeminsteuatie it, 
the snare of the devil, who are taken| themselves, but those who oppose the 
captive by him at his will. selves. Qbserve, 1. Those who c 
I. Paul here exhorts Timothy to beware of | themselves to the truth are to be instructeds | 
youthful lusts, v. 22. Though he was a holy} for instruetion is the seripture-method — 
good man, very much mortified to the world,| dealing with the erroneous, which is 1 
yet Paul thought it necessary to caution kim} Lkely to convince them of their errors: 
against youthful lusts: “ Flee them, take all| fire and faggot: he does not bid us kill thei 
possible care and pains to keep thyself pure| bodies, under pretenee of saying their souls 
from them.” The lusts of the flesh are| 2. Such as oppose themselves.are to be in 
youthful lusts, which young people must| structed in meekness, for our Lord is m 
carefully watch against, and the best must] and lowly (Matt. xi. 29), and this agnes 
not be secure. He prescribes an excellent} well with the character of the servant of the 
remedy against youthful lusts: Follow righ-| Lord (v. 24): He must not strive, but be gentl 
teousness, faith, charity, peace, &e. Observe, | to all men, apt to teach, patient. "This is th 
1. Youthful lusts are very dangerous, for| way to convey truth in its light and po’ 
which reason even hopeful young people: and to overcome evil with good, Rom. xii. 2 
should be warned of them, for they war|3. That which ministers must have in th 
against the soul, 1 Pet. ii. 11. 2.°The ex-| eyes, in instructing those who oppose ther 
citing of our graces will be the extinguishing | selves, must be their recovery: Jf God, pt 
of our corruptions; the more we follow that| adventure, will give them repentance to. 
which is good the faster and the further we| “eknowledging of the truth. Observe, (1, 
shall flee from that which is evil. Righteous-| Repentance is God’s gift. (2.) It is a gi 
ness, and faith, and love, will be excellent| with a peradventure in the case of those wh 
antidotes against youthful lusts. Holy love| oppose themselves; and therefore, thou, 
will cure impure lust.—Follow peace with| we are not to despair of the grace of God, 
those that call on the Lord. The keeping up| Wwe must take heed of presuming upon. 
of the communion of saints will take us off} To the acknowledging of the truth, (3) Th 
from all fellowship with unfruitful works of] same God who gives us the discovery of # 
darkness. See the character of Christians :| ‘truth does by his grace bring us to the a 
they are suchas call on the Lord Jesus Christ,| knowledging of it, otherwise our hearts wou 
out of a pureheart. Observe, Christ is to be} continue in rebellion against it, for we 4 
prayed to. it is.the character of all Chris-| to confess with our mouths as well as 
tians that they call upon him; but our! believe with our hearts, Rom. x. 9, 10. 
prayers to God and Christ are not acceptable| thus sinners recover themselves out of 
nor successful except they come out of a pure | snare of the devil; see here, [1.] i 
heart. of sinners: they are in the snare of thedevi 
II. He cautions him against contention, | and are led captive by him at his will, v. 2 
and, to prevent this (v. 23), cautions him| They are slaves to the worst of task-masters 
against foolish and unlearned questions, that! he is the spirit that now worketh in ff 
tend to no benefit, strifes of words. Those| children of disobedience, Eph. ii. 2. 7 


stn 
than 


who advanced them, and doted upon them, | are taken in a snare, and in the worst snam 
thought themselves wise and learned; but} because it is the devil’s; they are as fishe 
Paul calls them foolish and unlearned. The| that are taken in an evil net, and as the bis 
mischief of these is that they gender strifes, | that arecaught in the snare. Further, The 
that they breed debates and quarrels among | are under Ham’s curse (@ servant of senvan 
Christians and ministers. It is very remark-| shall he be, Gen. ix. 25), they are slaves t 
able how often, and with what seriousness, | him who is but a slave and vassal. [2.] Tih 
the apostle cautions Timothy against dis-| happiness of those who repent: they recowel 
putes in religion, which surely was not with-| themselves out of this snare, as a bird out 4 
out some such design as this, to show us| the snare of the fowler; the snare is broke 
that religion consists more in believing and| and they have escaped; and the g 
practising what God requires than in subtle} danger the greater the deliverance. Whe 

disputes.— The servant of the Lord must not| sinners repent; those who before were led 
strive, v. 24. Nothing worse becomes the| captive by the devil at his will come to 
servant of the Lord Jesus, who himself did| led into the glorious liberty of the 
not strive nor cry (Matt. xi. 19), but was aj of God, and have their wills melted it b 
pattern of meekness, and mildness, and gen-| will of the Lord Jesus. The gued Lord t 
tleness to all, than strife and contention. | cover us all out of the snare. qa 


CHAP. III. 


forewarns Timothy what the last days wonld be, with 
> ver. 1—9. I. cribes various re 

them (ver. 10, to the end), particularly his own example 
(But thou hast fully known my doctrme,” &c.) and the 
_ kwowledge of the holy scriprares, which are able to make us 
wise unto salraticn, and will be the best antidote against the 
of the mes welite im. In this chapter Paul tells 
how bad others would-be, and therefore how good he 
should be; and this use we should make of the badness of others, 

| thereby to engage us to hold ourown integrity somuch the firmer. 


IS know also, that in the last 

& days perilous times shall come. 
2 For men shall be lovers of their 
own selves, covetous, boasters, proud, 
blasphemers, disobedient to parents, 
unholy, 3 Without na- 


1 
unthank 


"accusers, incontinent, fierce, despisers 
of those that are good, 4 Traitors, 
ady, highminded, lovers of plea- 
es more than lovers of God; 5 
a form of godliness, but 
mying the power thereof: from 
h turn away. 6 For of this sort 
they which creep into houses, 
lead captive silly women laden 
with sins, led away with divers lusts, 
17 Ever learning, and never able to 
3 e to the knowledge of the truth. 
8 Now as Jannes and Jambres with- 
stood Moses, so do these also resist 
. truth: men of corrupt minds, 
fobate concerning the faith. 9 
they shall proceed no further: 
their folly shall be manifest unto 
all men, as their’s also was. 
Timothy must not think it strange if there 
thes in the church bad men; for the net of 
he gospel was to enclose both good fish and 
Z tt. xiii. 47, 48. Jesus Christ had 
“foretold (Matt. xxiv.) that there would come 
“seducérs, and therefore we must not be of- 
“fended at it, nor think the worse of religion 
or the church for it. Even in gold ore there 


; ‘will be dross, and a great deal of chaff among 
"the wheat when it lies on the floor. 
~L Timothy must know that in the Jast 
(v. 1), in gospel times, there would come 
times. ‘Though gospel times were 
of reformation in many respects, let him 
; Ww that even in gospel times there would 
_ be perilous times; not so much on account 
6f persecution from without as on account 


CHAP. IIT. 


affection, trucebreakers, false|P 


Marks of peritous times: 
moré hurt to it than nvo thousand besiegers 
without. Perilous times shall come, formen 
shall be wicked. Note, 1. Sin makes the 
times perilous. When there is a general 
corruption of manners, and of the tempers ot 
men, this makes the times dangerous to live 
in; for itis hard to keep our integrity in the 
midst of general corruption. 2. ‘The coming 
of perilous’ times is an evidence of the truth 
of scripture-predictions ; if the event in this 
respect did not answer to the prophecy, we 
might be tempted to question the divinity of 
the Bible. 3. We are all concerned to know 
this, to believe and consider it, that we may 
not be surprised when we see the times 
erilous: This know also. 

II. Paul tells Timothy what would be the 
occasion of making these times perilous, or 
what shall be the marks and signs whereby 
these times may be known, v. 2, &e. 1 
Self-love will make the times perilous. Who 
is there who does not love himself? But 
this is meant of an irregular sinful self-love. 
Men love their carnal selves better than their 
spiritual selves. Men love to gratify their 
own lusts, and make provision for them, 
more than to please God and do their duty. 
Instead of Christian charity, which takes care 
for the good of others, they will mind them. 
selves only, aud prefer their own gratification 
before the church’s edification. 2. Covetous- 
ness. Observe, Self-love brings im a long 
train of sins and mischiefs. When men are 
lovers of themselves, no good can be ex- 
pected from them, as all good may be ex- 
pected from those who love God with all 
their hearts. When covetousness generally 
prevails, when every man is for what he can 
get and for keeping what he has, this makes 
men dangerous to one another, and obliges 
every man to stand on his guard against 
his neighbour. 3. Pride and vain-glory. 
The times are perilous when men, beimg proud 
of themselves, are boasters and blasphemers, 
boasters before men whom they despise and 
look upon with scorn, and blasphemers of 
God and of his name. When men do not fear 
God they will not regard man, and’so vice 
versa. 4. When children are disobedient to 
their parents, and break through the obliga- 
tions which they lie under to them both in 
duty and gratitude, and frequently in in- 
terest, having their dependence upon them 
and their expectation from them, they make 
the times perilous; for what wickedness will 
those stick at who will be abusive to their 
own parents and rebel against them? 5. Un- 


of corruptions within. These would be dif-| thankfulness and unholiness make the times 
‘ficult times, wherein it would be difficult for | perilous, and these two commonly go toge- 
a tan to keep a good conscience. He does} ther. What is the reason that men are un- 
say, “Perilous times shall come, for| holy and without the fear of God, but that 


Jews and Gentiles shall be combined to 
"root out Christianity ;” but “ perilous times 

come, for such as have the form of god- 
* (©. 5) shall be corrupt and wicked, and 
) do a great deal of damage to the church.” 
“Two traitors within the garrison may do 
VOL. IX. 


. 
i? 
~ 


es 


they are unthankful for the mercies of God? 

Ingratitude and impiety go together; for call 

aman ungrateful, and you can call him by 

no worse name. Unthankful, and impure, 

defiled with fleshly lusts, which is an in- 

stance of great ingratitude to that God who 
21 


At 


Marks of’ perilous times. 


body ; we abuse his gifts, if we make them 
the food and fuel of our dusts. 6. The times 
are perilous when men will not be held.by 
the bonds either of nature or common ho- 
nesty, when they are without natural affection, 
and truce-breakers, v. 3. There is a natural 
affection due to all. Wherever there is the 
human nature, there should be humanity 
towards those of the same nature, but espe- 
cially between relations. Times are perilous 
when children are disobedient to their pa- 
rents (v. 2) and when parents are without 
natural affection to their children, v.3. See 
what a corruption of nature sin is, how it de- 
prives men even of that which nature has 
implanted in them for the support of their 
own kind; for the natural afféction of pa- 
rents to their children is that which contri- 
butes very much to the keeping upof mankind 
upon the earth. And those who will not be 
bound by natural affection, no marvel that 
they will not be bound by the most solemn 
leagues and covenants. They are truce- 
breakers, that make no conscience of the en- 
gagements they have laid themselves under. 
7. The times are perilous when men are false 
accusers one of another, diuéRoo—devils 
one to another, having no regard to the good 
name of others, or to the religious obligations 
of an oath, but thinking themselves at liberty 
to say and do what they please, Ps. xii, 4. 
8. When men haye no government of them- 
selves and their own appetites: not of their 
own appetites, for they are incontinent; not 
of their own passions, for they are fierce ; 
when they have no rule over their own spirits, 
and therefore are like a city that is broken 
down, and has no walls; they are soon fired, 
upon the least provocation. 9. When that 
which is good and ought to be honoured is 
generally despised and looked upon with 
contempt. It is the pride of persecutors that 
they look with contempt upon good people, 
though they are more excellent than their 
neighbours. 10. When men are generally 
treacherous, wilful, and haughty, the times 
are perilous (v. 4)—when men are traitors, 
heady, high-minded. Our Saviour has fore- 
told that the brother shall betray the brother 
to death and the father the child (Matt. x. 21), 
and those are the worst sort of traitors: those 
who delivered up their Bibles to persecutors 
were called ¢raditores, for they betrayed the 
trust committed to them. When men are 
petulant and puffed up, behaving scornfully 
to all about them, and when this temper 
generally prevails, then the times are perilous. 
11. When men are generally lovers of pleasure 
more than lovers of God. When there are 
more epicures than true Christians, then the 
times are bad indeed. God is to be loved 
above all. Thatis a carnal mind, and is full 
of enmity against him, which prefers any 
thing before him, especially such a sordid 
thing as carnal pleasure is. 12. When, not- 
withstanding all this, they have the form of 


2 TIMOTHY. 
has provided so well for the support of the | godliness (v. 5), are 


> awe 
ss 
aa 


name, baptized into the 
make a show of religion; but, 
soever their form of godliness is, they di 
the power of it. When they take upon the 
the form which should and would bri 
along with it the power thereof, they will p 
asunder what God hath joined together: th 
will assume the form of godliness, to tak 
away their reproach; but they will not sub 
mit to the power of it, to take away their sit 
Observe here, (1.) Men may be very bad ai 
wicked under a profession of religion; the 
may be lovers of themselves, &c., yet have 
form of godliness. (2.) A form of godlines 
isavery different thing from the power of it: 
men may have the one and be wholly dest 
tute of the other; yea, they deny it, at least 
practically in their lives. (3.) From sue 
good Christians must withdraw themselves 
III. Here Paul warns Timothy to tak 
heed of certain seducers, not only that 
might not be drawn away by them himse 
but that he might arm those who were unde 
his charge against their seduction. 1. H 
shows how industrious they were to mak 
proselytes (v. 6): they applied themselves t 
particular persons, visited them in thei 
houses, not daring to appear openly; fo 
those that do evil hate the light, John iil. 2¢ 
They were not forced into houses, as goc 
Christians often were by persecution; bu 
they of choice crept into houses, to insinuat 
themselves into the affections and goo 
opinion of people, and so to draw them oye 
to their party. And see what sort of peop! 
those were that they gained, and mat 
proselytes of ; they were such as were wea 
silly women ; and such as were wicked, Jad 
with sins, and led away with divers lusts, 
foolish head and a filthy heart make persons 
especially women, an easy prey to seducer: 
2. He shows how far they were from comil 
to the knowledge of the truth, though the 
pretended to be ever learning, v.7. In on 
sense we must all be ever learning, that i 
growing in knowledge, following on to k 
the Lord, pressing forward ; but these 


certain stop that should be put to th 
progress (v. 8, 9), comparing them to the 
Egyptian magicians who withstood Moses 
and who are here named, Jannes and Ja 
though the names are not to be met 
the story of the Old Testament, yet the 
found in some old Jewish writers. V 
Moses came with a divine command to 
Israel out of Egypt, these magicians opp 
him. Thus those heretics resisted the 1 
and like them were men of corrupt 4 
men who had their understandings perve 
biassed and prejudiced against the truth, and 
reprobate concerning the faith, or very fat 


or, 
i 


aceed no , or not much further, as 
me read it. Observe, (1.) Seducers seek 
r corners, and love obscurity ; for they are 
afraid to appear in public, and therefore 
creep into houses. Further, They attack 
those who are the least able to defend them- 
selves, silly and wicked women. (2.) Seducers 
in all ages are much alike. Their characters 
re the same—namely, Men of corrupt minds, 
e.; their conduct is much the same—they 
ssist the truth, as Jannes and Jambres with- 
tood Moses; and they will be alike in their 
lisappointment. (3.) Those who resist the 
ruth are guilty of folly, yea, of egregious 
ly ; for magna est veritas, et prevalebit— 
at is the truth, and shall prevail. (4.) 
ugh the spirit of error may be let loose 
-a time, God has it ina chain. Satan can 
deceive the nations and the churches no 
further and no longer than God will permit 
: Their folly shail be manifest, it shall 
ar that they are impostors, and every 
an shall abandon them. _ 
10 But thou hast fully known my 
yctrine, manner of life, purpose, faith, 
fering, charity, patience, 1! 
ersecutions, afflictions, which came 
unto me at Antioch, at Iconium, at 
ystra; what persecutions I endured: 
ut out of them all the Lord delivered 
me. 12 Yea, and all that will live 
godly in Christ Jesus shall suffer 
persecution. 13 But evil men and 
seducers shall wax worse and worse, 
eceiving, and being deceived. 14 
ut continue thou in the things 
hich thou hast learned and hast 
zen assured of, knowing of whom 
ou hast learned them; 15 And 
at from a child thou hast known 
e holy scriptures, which are able to 
ake thee wise unto salvation through 
faith which is in Christ Jesus. 16 
All scripture is given by inspiration 
# God, and is profitable for doctrine, 
or reproof, for correction, for instruc- 
on iz righteousness: 17 That the 
an of God may be perfect, thoroughly 
wnished unto all good works. 
Here the apostle. to confirm Timothy in 
lat way wherein he walked, 
_I. Sets before him his own example, which 
othy had been an eye-witness of, having 
attended Paul (v. 10): Thou hast fully 
own my doctrine. ‘The more fully we know 
e doctrine of Christ and the apostles, the 
lore closely we shall cleave to it; the reason 
thy many sit loose to it is because they do 
it fully know it. Christ’s apostles had no 
ies but those who did not know them, 


oe i Pee A a ee ee 
ta a CHAP. IIL Marks of perutous tenes 
eing true Christians; but éiey shall! or not know them fully; those who knew 


them best. loved and honoured them the 
most. Now what is it that Timothy had se 
fully known in Paul? 1. The doctrine that 
he preached. Paul kept back nothing from 
his hearers, but declared to them the whole 
rae of God (Acts xx. 27), so that if it 


were not their own fault they might fully 
know it. Timothy had a great advantage 
in being trained up under such a tutor, and 
being apprised of the doctrine he preached. 
2. He had fully known his conversation 

Thou hast fully known my doctrine, and manner 
of life; his manner of life was of a piece 
with his doctrine, and did not contradict it. 
He did not pull down by his living what he 

built up by his preaching. Those ministers 
are likely to do good, and leave lasting fruits 
of their labours, whose manner of life agrees 
with their doctrine; as, on the contrary, those 
cannot expect to profit the people at all that 
preach well and live ill. 3. Timothy fully 
knew what was the great thing that Paul 
had in view, both in his preaching and in his 
conversation: “Thou hast known my pur- 
pose, what I drive at, how far it is from any 
worldly, carnal, secular design, and how 
sincerely I aim at the glory of God and the 
good of the souls of men.” 4. Timothy fully 
knew Paul’s good character, which he might 
gather from his doctrine, manner of life, and 
purpose; for he gave proofs of his faith (that 
is, of his integrity and fidelity, or his faith in 
Christ, his faith concerning another world, 

by which Paul lived), his long-suffering to- 
wards the churches to which he preached 
and over which he presided, his charity to- 
wards all men, and his patience. These were 
graces that Paul was eminent for, and 
Timothy knew it. 5. He knew that he had 
suffered ill for doing well (v. 11): “‘ Thou 
hast fully known the persecutions and afflte- 
tions that came unto me”’ (he mentions those 
only which happened to him while Timothy 
was with him, at Antioch, at Iconium, aé 
Lysira) ; “‘and therefore let it be no surprise 
to thee if thou suffer hard things, it is no 
more than I have endured before.” 6. He 
knew what care God had taken of him: Not- 
withstanding out of them all the Lord delivered 
me ; as he never failed his cause, so his God 
never failed him. Thou hast fully known 
my afflictions. When we know the afflictions 
of good people but in part, they are a tempta- 
tion to us to decline that cause which they 
suffer for ; when we know only the hardships 
they undergo for Christ, we may be ready to” 
say, “ We will renounce that cause that is 
likely to cost us so dear in the owning of it;” 
but when we fully know the afflictions, not 
only how they suffer, but how they are sup- 
ported and comforted under their sufferings, 
then, instead of being discouraged, we shall 
be animated by them, especially considering 
that we are told before that we must count 
upon such things (v. 12): All that wiil live 
godly in Christ Jesus shall suffer persecution: 


Hacetence of the scrmptures. 


not alway 
fessed the faith of Christ were more exposed 
to persecution than ‘at othertimes; but at all 
times, more or less, those who will live godly 
in Christ Jesus shall suffer persecution. 
They must expect to be despised, and that 
their religion will stand in the way of their 
preferment ; those who will live godly must 
expect it, especially those who will live godly 
en Christ Jesus, that is, according to the 
strict rules of the Christian religion, those 
who will wear the livery and bear the name 
of the crucified Redeemer. All who will 
show their religion in their conversation, 
who will not only be godly, but live godly, 
let them expect persecution, especially when 
they are resolute in it. Observe, (1.) The 
apostle’s life was very exemplary for three 
things . for his doctrine, witich was according 
to the will of God; for his life, which was 
agreeable to his doctrine; and for his perse- 
cutions and sufferings. (2.) Though his life 
was a life of great usefulness, yet it was a 
life of great sufferings; and none, [I believe, 
came nearer to their great Master for eminent 
services and great sufferings than Paul: he 
suffered almost in every place; the Holy 
Ghost witnessed that bonds and afflictions 
did abide him, Actsxx.23. Here he mentions 
his persecutions and afflictions at Antioch, at 
Iconium, at Lystra, besides what he suffered 
elsewhere. (3.) The apostle mentions the 
Lord’s delivering him out of them all, for 
Timothy’s and our encouragement under 
sufferings. (4.) We have the practice and 
treatment of true Christians: they live godly 
a Jesus Christ—this is their practice; and 
they shall suffer persecution—thisis the usage 
they must expect in this world. 

II. He warns Timothy of the fatal end of 
seducers, as a reason why he should stick 
closely to the truth as itis in Jesus: But evil 
men and seducers shall wax worse and worse, 
&c., v. 13. Observe, As good men, by the 
grace of God, grow better and better, so bad 
men, through the subtlety of Satan and the 
power of their own corruptions, grow worse 
and worse. The way of sin is down-hill; 
for such proceed from bad to worse, deceiving 
and being deceived. Those who deceive others 
do but deceive themselves; those who draw 
others into error run themselves into more 
and more mistakes, and they will find it so 
pt last, to their cost. 

III. He directs him to keep close toa good 
education, and particularly to what he had 
learned out of the holy scriptures (v. 14, 15): 
Continue thou in the things which thou hast 
learned. ote, It is not enough to learn that 
which is good, but we must continue in it, 
and persevere in it unto the end. Then are 
we Christ’s disciples indeed, John viii. 31. 
We should not be any more children, tossed 
o and fro, and carried about with every wmd 
of doctrine, by the sleight of men and cunning 
craftiness, whereby they lie in wait to deceive, 
Eph. iv 14. Be not carried about with divers 


2 TIMOTHY. 
s alike; at that time those who pro- | and strange doctrines ; fe 


ne 


es 
- 


that the heart be es 1 we 
xiii. 9. And for this reason we ld 
tinue in the things we have learn om 
holy scriptures; not that we ought 2 
tinue in any errors and mistakes which’ 
may have been led into, in the time of o 
childhood and youth (for these, upon ar 
partial enquiry and full conviction, we sh 
forsake); but this makes nothi 
our continuing in those things whic theh 
scriptures plainly assert, and which he 1 
runs may read. If Timothy would adhe 
the truth as he had been taught it, this 1 
arm him against the snares and insinuati 
of seducers. Observe, Timothy must 
tinue in the things which he had learned 
had been assured of. oe 

1. It is a great happiness to know the ci 
tainty of the things wherein we havi 
instructed (Luke i. 4); not only to k 
what the truths are, but to know that fl 
are of undoubted certainty. What we 
learned we must labour to be more and n 
assured of, that, rte grounded in the tru 
wemay be d against error, for cer 
in religion is of great importance and ad 
tage: Knowing, (1.) “ That thou hast had g 
teachers. Consider of whom thou hast 1 
them ; not of evil men and seducers, bate 
men, who had themselves experienced” 
power of the truths they taught thee, andh 
ready to suffer for them, and thereby 
give the fullest eeae of their belief of 
truths.” (2.) “ Knowing espec the 
foundation upon which thou hat 
namely, that of the scripture (. 15) 2 t 
Srom a child thouhast known the holy seri 

2. Those who would acquaint “homal l 
with the things of God, and be assu 
them, must know the holy se 
these are the summary of divine revela 

3. It is a great happiness to know the 
scriptures from our od; ai 
should betimes get the knowledge of the C 
tures. The age of children is the lean 
age; and those who would get true 1 
must get it out of the scriptures. 

4. The scriptures we are to know are 
holy scriptures ; they come from the 
God, were delivered by holy men, co 
holy precepts, treat of holy things, 
designed to make us holy and to leat 
the way of holiness to happiness ; bei B a 
the holy scriptures, they are by dis 
guished from profane writings of ans 
and from those that only treat of mora 
and common justice and honesty, but 
meddle with holiness. Ifwe would kk 
holy scriptures, we must read and sear 
them daily, as the noble Bereans did, A 
xvii.11. They must not lie by us neg 
and seldom or never looked into. 
observe, 

Ql.) What is the excellency of thes o) 
It is given by inspiration of God (@. 16) 
therefore is his word. It is a divine F 


3 


« 


y depend upon as infallibly 
The same Spirit that breathed reason 
us breathes revelation among us: For 
€ prophecy came not in old time by the will 
of man, but holy ‘men spoke as they were moved, 
or carried forth by the Holy Ghost, 2 Pet. i. 
21. Theprophets and apostles did not speak 
om themselves, but what they received of 
e Lord that they delivered unto us. That 
e scripture was given by inspiration of God 
‘from the majesty of its style,—from 
ath, purity, and sublimity, of the doc- 
rines contained in’it,—from the harmony of 
its several parts,—from its power and efficacy 
on the minds of multitudes that converse with 
.—from the accomplishment of many pro- 
es relating to things beyond all human 
ght,—and from the uncontrollable mira- 
‘that were wrought in proof of its divine 
ginal: God also bearing them witness, both 
th signs and wonders, and with divers mi- 
eles and gifts of the Holy Ghost, according 
to his own will, Heb. ii. 4. 
_ (2) What use it will be of to us. [1.] 
Tt is able to make us wise to salvation ; 
lat is, it is a sure guide in our way to 
Note, Those are wise indeed 
ho are wise to salvation. The scriptures 
able to make us truly wise, wise for our 
yuls and another-world. “To make thee 
ise to salvation through faith.” Observe, 
he scriptures will make us wise to salvation, 
‘they be mixed with faith, and not other- 
ise, Heb. iv. 2. For, if we do not believe their 
ith and goodness, they will do usno good. 
).| It is profitable to us for all the purposes 
of the Christian life, for doctrine, for reproof, 
correction, for instruction in righteousness. 
t answers all the ends of divine revelation. 
‘instructs us in that which is true, reproves 
for that which is amiss, directs us in that 
hich is good. It is of use to all, for we all 
d to be instructed, corrected, and re- 
‘oved : it is of special use to ministers, who 
to give instruction, correction, and re- 
of; and whence can they fetch it better 
n from the scripture? [3.] That the 
1 of God may be perfect, v. 17. The 
Christian, the minister, is the man of 
God. That which finishes a man of God 
m this world is the scripture. By it we 
re thoroughly furnished for every good work. 
here is that inthe scripture which suits every 
ase. Whatever duty we have to do, what- 
ver service is required from us, we may find 
enough in the scriptures to furnish us for it. 
(3.) On the whole we here see, [1.] 
it the scripture has various uses, and 
iswers divers ends and purposes: It is 
ofitable for doctrine, for reproof, for 
ection of all errors in judgment and 
ractice, and for instruction in righteousness. 
The scripture is a perfect rule of faith 
practice, and was designed for the man 
d, the minister as well as the Christian 
is devoted to God, for it is profitable for 
rine, &e. [3.] If we consult the scripture, 


y 


CHAP. I 


Barts: Ministerial duties, — 
which was given by inspiration of God, and 
follow its directions, we shall be made men 
of God, perfect, and thoroughly furnished to 
every good work. [4.] There is no occasion 
for the writings of the philosopher, nor for 
rabbinical fables, nor popish legends, nor 
unwritten traditions, to make us perfect men 
of Ged, since the scripture answers all these 
ends and purposes. O that we may love our 
Bibles more, and keep closer to them than . 
ever! and then shall we find the benefit and 
advantage:designed thereby, and shall at last 
attain the happiness therein promised and 
assured to. us. 

CHAP. IV. 


In this chapter, 1. Paul with great solemnity and earnestness presses 
Timothy to’the diligent and conscientious discharge of his work 
and office as an evangelist; and the charge given to him all 
gospel ministers are to take to themse.ves, ver. 1—5. Il. Tha 
reason of his concern in this case, Why must Timothy now be 
instant in season, &c., in a particular manner? Beeause the 
church was likely to be deprived of the apostle’s labours, for his 
departure was at hand, ver.6—8, III. Divers particular mat- 
ters, with a hint and caution, about Alexander the coppersmith, 
ver. 9—15. LV. He informs him of what befel him at his first 
answer; though men forsook him, the Lord stood by him, and 
this encouraged him to hope for future deliverance, ver. 16—18. 
And then heconcludes with salutations and a benediction, ver. 
19, to the ends 


CHARGE thee therefore before 

God, and the Lord Jesus Christ, 
who shall judge the quick and the 
dead at his appearing and his king- 
dom; 2 Preach the word; be instant 
in season, out of season; reprove, re- 
buke, exhort with all longsuffering and 
doctrine. 3 For the time will come 
when they will not endure sound 
doctrine ; but after their own lusts 
shall they heap to themselves teach- 
ers, having itchingears; 4 And they 
shall turn away their ears from the 
truth, and shall be turned unto fables. 
5 But watch thou in all things, endure 
afflictions, do the work of an eyan- 
gelist, make full proof of thy ministry. 
6 For I am now ready to be offered, 
and the time of my departure is at 
hand. 7 I have fought a good fight, 
I have finished my course, I have kept 
the faith: 8 Henceforth there is 
laid up for me a crown of righteous- 
ness, which the Lord, the righteous 
judge, shall give me at that day : and 
not to me only, but unto all them 
also that love his appearing. 

Observe, I. How awfully this charge is 
introduced (v. 1): I charge thee before God, 
and the Lord Jesus Christ, who shall judge 
the quick and the dead at his appearing and 
his kingdom. Observe, The best of men have 
need to be awed into the discharge of their 
duty. The work of a minister is not an 
indifferent thing, but absolutely necessary. 


Woe be to him if he preach not the gospet, 
1 Cor. ix. 16. To induce him to faithful- 


At 


a 


? 


Ministerial duties 

ness, he must consider, 1. That the eye of 
God and Jesus Christ was upon him: 
charge thee before God and the Lord Jesus 
Christ ; that is, “‘as thou tenderest the favour 
of God and Jesus Christ; as thou wilt 
approve thyself to God and Jesus Christ, by 
the obligations both of natural and revealed 
religion; as thou wilt make due returns to 
the God who made thee and the Lord Jesus 
Christ who redeemed thee.” 2. He charges 
nim as he will answer it at the great day, 
Teminding him of the judgment to come, 
which is committed to the Lord Jesus. He 
shall judge the quick and the dead at his 
appearing and his kingdom, that is, when he 
appears in his kingdom. It concerns all, 
both ministers and people, seriously to con- 
sider the account that they must shortly give 
to Jesus Christ of all the trusts reposed in 
them. Christ shall judge the quick and the 
dead, that is, those that at the last day shall 
be found alive, and those who shall be raised 
to life out of the grave. Note, (1.) The 
Lord Jesus Christ shall judge the quick and 
dead. God hath committed all judgment 
unto the Son, and hath appointed him the 
Judge of quick and dead, Acts x. 42. (2.) 
He will appear; he will come the second 
time, and it will be a glorious appearance, as 
the word émaveia signifies. (3.) Then his 
kingdom shall appear in its glory: At his 
appearing and kingdom ; for he will then ap- 
pear in his kingdom, sitting on a throne, to 
judge the world. 

II. What is the matter of the charge, v. 
2—5. Heis charged, 

1. To preach the word. This is ministers’ 
business; a dispensation is committed to 
them. It is not their own notions and 
fancies that they are to preach, but the pure 
plain word of God; and they must not cor- 
rupt it, but as of sincerity, but as of God, in 


the sight of God, they speak in Christ, ! 


2 Cor. ii. 17. 

2. To urge what he preached, and to press 
it with all earnestness upon his hearers: 
“* Be instant in season and out of season, re- 
prove, rebuke, exhort ; do this work with all 
fervency of spirit. Call upon those under 
thy charge to take heed of sin, to do their 
duty: call upon them to repent, and believe, 
and live a holy life, and this both in season 
and out of season. In season, when they are 
at leisure to hear thee, when some special 
opportunity offers itself of speaking to them 
with advantage. Nay, do it out of season, 
even when there is not that apparent pro- 
bability of fastening something upon them, 
because thou dost not know but the Spirit 
of God may fasten upon them ; for the wind 
bloweth where it listeth ; and in the morning 
we must sow our seed, and in the evening not 
withhold our hand,” Eccl. xi. 6. We must 
do it in season, that is, let slip no oppor- 
tunity ; and do it out of season, that is, not 
shift off the duty, under pretence that it is 
out of season. 


2TIMOTHY. © 


I|“ Reprove them, 


‘e4 


te A 


3. He must tell 5 of their 
them. — 
wicked people of the evil and danger of ' 
wicked courses. Endeavour, by 

plainly with them, to bring them to 
ance. Rebuke them with gravity and au- 
thority, in Christ’s name, that they may 
take thy displeasure against them as an indi. 
cation of God’s displeasure. ‘ 

4. He must direct, enco e, and quicken 
those who began well. “ Exhort them (per- 
suade them to hold on, and endure to th 
end) and this with all long-suffering ar 
doctrine.”’ (1.) He must do it very patiently 
With all long-suffering. “If thou do not 
see the effect of thy labours presently, yet 
do not therefore give up the cause; be ne 
weary of speaking to them.” While God 
shows to them all long-suffering, let minis- 
ters exhort with all long-suffering. (2.) He 
must do it rationally, not with passion, but 
with doctrine, that is, “ In order to the re- 
ducing of them to good practices, instil inta 
them good principles. Teach them the truth 
as it is inJesus, reduce them to a firm belie 
of it, and this will bea means both to re 
them from evil and to bring them to good.’ 
Observe, [1.] A minister’s work has variou 
parts: he is to preach the word, to reprov 
rebuke, and exhort. [2.] He is to be ver 
diligent and careful; he must be instant 1 
season and out of season; he must spare ni 
pains nor labour, but must be urgent witl 
them to take care of their souls and their 
eternal concerns. 

5. He must watch in all things. “ 
an opportunity of doing them a kindne 
let no fair occasion slip, through thy negli 
gence. Watch to thy work; watch agains 
the temptations of Satan, by which thot 
mayest be diverted from it; watch over 
the souls of those who are committed to thy 
charge.” 

6. He must count upon afflictions, 
endure them, make the best of them. Kar 
adOnoov, endure patiently. “ Be not discou 
raged by the difficulties thou meetest with 
but bear them with an evenness of spirit 
Inure thyself to hardships.” 

7. He must remember his office, and dis- 
charge its duties: Do the work of am evan- 
gelist. The office of the evangelist was, as 
the apostles’ deputies, to water the churches 
that they planted. They were not se 
pastors, but for some time resided in, and 
presided over, the churches that the apostles 
had planted, till they were settled under 4 
standing ministry. This was Timothy’s work. 

8. He must fulfil his ministry: Make ful 
proof of it. It was a great trust that was 
reposed in him, and therefore he must an-_ 
swer it, and perform all the parts of his 
office with diligence and care. Observe, 
(1.) A minister must expect afflictions im 
the faithful discharge of his duty. (2.) He 
must endure them patiently, like a Christian 
hero. (3.) These must not discourage him in 


oe 


oa — ) ae outs _—s ~~ s " Las Y hd ail 
See oe + a ee \ eee, 
; 


. 66 CHAP. IV. — The apostle’s jouful expectation 
s work, for he must do his work, and! inthe prespect of his approaching depakture, 
his ministry. (4.) The best way to| might encourage Timothy to the utmvst 
make full proof of our ministry is to fulfil it, industry, and diligence, and seriousness in 
to fill it up in all its parts with proper work.| his work. Paul was an old soldier of Jesus 
III. The reasons to enforce the charge. | Christ, Timothy was but newly enlisted. 
‘1. Because errors and heresies were likely | “‘ Come,” says Paul, “I have founa our 
_ tocreep into the church, by which the minds | Master kind and the cause good ; I can look 
_ of many professing Christians would be cor-| back upon my warfare with a great deal of 
‘rupted (v. 3,4): “ For the time will come when | pleasure and satisfaction; and therefore be 
they will not endure sound doctrine. There-| not afraid of the difficulties thou must meet 
fore improve the present time, when they| with. The crown of life is as sure to thee 
‘will endure it. Be busy now, for it is seed-| as if it were already upon thy head; and 
_ time; when the fields are white unto the| therefore endure afflictions, and make full 
a 2 harvest, put in the sickle, for the present} proof of thy ministry.” The courage and 
_ gale of opportunity will be soon over. They | comfort of dying saints and ministers, and 
il not endure sound doctrine. There will| especially dying martyrs, are a great con- 
‘ be those who will heap to themselves corrupt | firmation of the truth of the Christian reli 
teachers, and will turn away their ears from; gion, anda great encouragement to living 
the truth; and therefore secure as many as| saints and ministers in their work. Here 
_ thou canst, that, when these storms and|the apostle looks forward, upon his death 
tempests do arise, they may be well fixed,| approaching: I am now ready to be offered. 
and’ their apostasy may be prevented.” |The Holy Ghost witnessed in every city that 
_ People must hear, and ministers must preach, | bonds and afflictions did abide him, Acts xx. 
for the time to come, and guard against the| 23. He was now at Rome, and it is probable 
mischiefs that are likely to arise hereafter,| that he had particular intimations from the 
though they do not yet arise. They will| Spirit that there he should seal the truth 
_ turn away their ears from the truth ; they | with his blood ; and he looks upon it now as 
_ will grow weary of the old plain gospel of| near at hand: I am already poured out ; so it 
Christ, and then they will be greedy of fables, | is in the original, 74 cxévéouar that is, lam 
and take pleasure in them, and God will) already a martyr in affection. It alludes to 
give them up to those strong delusions, be-}| the pouring out of the drink-offerings; for 
_ eause they received not the truth in the love} the blood of the martyrs, though it was not 
of it, 2 Thess. ii. 11, 12. Observe, (1.) These} a sacrifice of atonement, was a sacrifice of 
_ teachers were of their own heaping up, and | acknowledgment to the honour of the grace 
_ not of God’s sending ; but they chose them, | of God and his truths. Observe, 
‘to gratify their lusts, and to please their} [1-.] With what pleasure he speaks of dying. 
itching ears. (2.) People do so when they} He calls it his departure ; though it is pro- 
_ will not endure sound doctrine, that preach-| bable that he foresaw he must die a violent 
ing which is searching, plain, and to the| bloody death, yet he calls it his departure, 
_ purpose; then they will have teachers of} or his release. Death to a good man is his 
_ their own. (3.) There is a wide difference | release from the imprisonment of this world 
between the word of God and the word of| and his departure to the enjoyments of an- 
_ such teachers; the one is sound doctrine, | other world ; he does not cease to be, but is 
r. ‘the word of truth, the other is only fables. | only removed from one world to another. 
(4.) Those that are turned unto fables first} [2.] With what pleasure he looks back 
. turn away their ears from the truth, for they| upon the life he had lived (v. 7): I have 
_ cannot hear and mind both, any more than! fought a good fight, I have finished my course, 
r they can serve two masters. Nay, further,|&c. He did not fear death, because he had 


it is said, They shall be turned unto fabies.| the testimony of his conscience that by the 
God justly suffers those to turn to fables| grace of God he had in some measure an. 
who grow weary of the truth, and gives them | swered the ends of living. As a Christian, 
up to be led aside from the truth by fables. | as a minister, he had fought a good fight. 
2. Because Paul for his part had almost} He had done the service, gone through the 
_ done his work: Do thou make full proof of | difficulties of his warfare, and had been in- 
thy ministry, for I am now ready to be offered, | strumental in carrying on the glorious victo- 
v.6. And, | ries of the exalted Redeemer over the powers 
@.) “ Therefore there will be the more oc-} of darkness. His life was a course, and he 
easion for thee.’ When labourers are re-| had now finished it; as his warfare was ac- 
moved out of the vineyard, it is no time for| complished, so his race was run. “ I have 
those to loiter that are left behind, but to| kept the faith. 1 have kept the doctrines ot 
double their diligence. The fewer hands; the gospel, and never betrayed any of them. 
7 there are to work the more industrious those | Note, First, The life of a Christian, but espe- 
hands must be that are at work. cially of a minister, is a warfare and a race, 
(2.) “ Thave done the work of my day and | sometimes compared to the one in the scrip- 
generation; do thou in like manner do the| ture, and sometimes to the other. Secondly, 
work of thy day and generation.” | | It is a good fight, a good warfare ; the cause 
(3.) THe eomfort and cheerfulness of Paul, ! 1s good, and the victory is sure, if we cen- 


~ . 


‘ 


-% 


4 
j 


Minister? 


Vil eS Oy ae a eee 
_ postie’s directions to Timothy. 


‘must fight this good fight; we must fight it 
out, and finish our course; we must not 
give over till we are made more than con- 
querors through him who hath loved us, 
Rom. viii. 37. Fourthly, It is a great comfort 
toa dying saint, when he can look baek upon 
his past life and say with our apostle, “‘ I have 
fought,&c. I have kept the faith, the doctrine 
of faith and the grace of faith.” Towards 
the end of our days to be able to speak in 
this manner, what comfort, unspeakable com- 
fort, will it afford! Let it'then be our con- 
stant endeavour, by the grace of God, that we 
may finish our course with joy, Acts xx. 24. 

[3.] With what pleasure he looks forward 
to the life he was to live hereafter (v. 8): 
Henceforth there is laid up for me a crown of 
righteousness, &c. He had lost for Christ, 
but he was sure he should not lose by him, 
Phil. iii. 8. Let this encourage Timothy to 
endure hardness as a good soldier of Jesus 
Christ that there is a crown of life before us, 
the glory and joy of which will abundantly 
recompense all the hardships and toils of our 
present warfare. Observe, It is called a 
crown of righteousness, because it will be the 
recompence of our services, which God is not 
unrighteous to forget ; and because our holi- 
ness and righteousness will there be per- 
fected, and will be our crown. God will give 
it as a righteous Judge, who will let none lose 
by him. And yet this crown of righteousness 
was not peculiar to Paul, as if it belonged 
only to apostles and eminent ministers and 
martyrs, but to all those also that love his 
appearing. Observe, It is the character of all 
the saints that they love the appearing of 
Jesus Christ: they loved his first appearing, 
when he appeared to take away sin by the 
sacrifice of himself (Heb. ix. 26); they love 
to think of it ; they love his second appearing 
at the great day; love it, and long for it: 
and, with respect to those who love the ap- 
pearing of Jesus Christ, he shall appear to 
their joy; there is a crown of righteousness 
reserved for them, which shall then be given 
them, Heb. ix. 28. We learn hence, First, 
The Lord 1s the righteous Judge, for his 
judgment is according to truth. Secondly, 
The crown of believers is a crown of righ- 
teousness, purchased by the righteousness of 
Christ, and bestowed as the reward of the 
saints’ righteousness. Thirdly, This crown, 
which believers shall wear, is laid up for 
them ; they have it not at present, for here 
they are but heirs ; they have it not in pos- 
session, and yet it.is sure, for it is laid up for 
them. Fourthly, The righteous Judge will 
give it to all who love, prepare, and long for 

is appearing. Surely I come quickly. Amen, 

even so come, Lord Jesus. 

9 Do thy diligence to come shortly 
untome: 10 For Demas hath for- 
saken me, having loved this present’ 


world, and is departed unto Thessa 


2 TIMOTHY. 
Dene faithful and courageous. Thirdly, We 


1 ae ee 


lonica ; Crescens fo G 
unto Dalmatia.’ x. 
with me. Take Mark 
him with thee: for he is p 

to me for the ministry. 12 
Tychicus have I sent to Ey 
13 The cloak that I left at © 8 
with Carpus, when thou comes >S 
bring with thee, and the books, b 
especially the parchments. 14 Ale: 
ander the coppersmith did me mue 


ei 


evil: the Lord reward him accordin 
to his works: 15 Of whom be th 1 
ware also; for he hath greatly wit 


stood our ‘words. 


Here are divers particular matters whic 
Paul mentions toTimothy, now at the 
of the epistle. 1. He bids him hasten 
him, if possible (w. 9): Do thy diligence t 
come shortly to me. For 
evangelist, one who was not afixed pas 
any one place, but attended the moti 
the apostles, to build upon their foundat 
Paul wanted Timothy’s company and | 
and the reason he is because evi i 
had left him (w. 10); one from an ill prin 
ciple, namely, Demas, who abides under ai 
ill name for it; Demas hath forsaken me 
having loved this present world. He quitte 
Paul and his interest, either forfear of suffer 
ing (because Paul was now a aoe an 
he was afraid of coming into trouble upo 
his account) or being called off from hi 
ministry by secular affairs, in which he en- 
tangled himself; his first love to Christ ani 
his gospel was forsaken and f orgotten, and |! 
fell in love with the world. Neds Love t 
this present world is often the cause of apos 
tasy from the truths and ways of Jesus Chr ‘ist 
He has gone off, has departed.to The 
called thither perhaps by trade, or by 6 
other worldly business. Crescens had ¢ 
one way and Titus another way. Luke how- 
ever remained with Paul (w. 11, 12), and wa 
not this enough? Paul did not think it s 
he loved the company of his friends. 2. Te 
speaks respectfully concerning Mark: He is 
profitable to.me for the ministry. It is sup- 
posed that this Mark was he about whom 
Paul and Barnabas had contended, Acts 2 
39. Paul would not take him with him 
the work, because he had once flinched and 
drawn back: but now, says he, Take Mark 
and bring him with thee. By. this it a 4 
that Paul was now reconciled to Mamie 
had a better opinion of him than he had! 
formerly. This teaches us to be of a for 5 
giving spirit ; we must not therefore di 
for ever making use of those that are ae 
able and useful, though they may barn don “i 

amiss. 3: Paul orders Timothy to come to 
him, bids him as he came sheongindy 
: bring with him thence those things wi 


jeft benind him there (e. 13), the cloak 
had left there, which, it may be, Paul had 
more oczacion for in a cold prison. It is 
bable that it was the habit Paul usually 
wore, a plain dress. Some read it, the roll 
‘parchment I left at Troas ; others, the desk 

T left. Paul was guided by divine inspi- 
ation, and yet he would have his books with 
1. Whereas he had exhorted Timothy to 
ve attendance to reading, so he did himself, 
ugh he was now ready to be offered. As 
as we live, we must be still learning. 

ut especially the parchments, which some 
were the originals of his epistles ; 
think they were the skins of which he 

his tents, whereby he obtained a live- 
working with his own hands. 4. He 

ions Alexander, and the mischief that he 

had done him, v. 14,15. This is he who is 
of Acts xix. 33. It should seem, he 
[been a professor of the Christian religion, 
rward professor, for he was there parti- 
ly maligned by the worshippers of Diana, 
id yet he did Paul much evil. Paulwas in 
§ much danger from false brethren (2 Cor. 
. 26) as from open enemies. Paul foretels 

at God would reckon with him. It is a 
prophetical denunciation of the just judg- 
ment of God that would befal him: The Lord 

reward him according to his works. He 

ions Timothy to take heed of him: “ Of 
be thou aware also, that he do not, 
det of friendship, betray thee to 
ischief.” It is dangerous having any thing 
to do with those who would be enemies to 
such a-man as Paul. Observe, (1.) Some 
ho were once Paul’s hearers and admirers 
not give him reason to remember them 
ith much pleasure; for one forsook him, 
another did him much evil, and greatly 
stood his words. Yet, (2.) At the same 
time he mentions some with pleasure ; the 
s of some did not make him forget the 
dness of others; such as Timothy, Titus, 
Mark, and Luke. (3.) The apostle has left 
a brand on the names and memory of two 
ms ; the one is Demas, who forsook him, 
wing loved the present world, and the 
other is Alexander, who greatly withstood his 
words. (4.) God will reward evil-doers, par- 
ticularly apostates, according to their works. 
(.) Of such as are of Alexander’s spirit and 
temper we should beware; for they will do 
us no good, but all the mischief that is in 
their power. 

16 At my first answer no man 
stood with me, but all men forsook 
; I pray God that it may not be 

aid to their charge. 17 Notwith- 
Standing the Lord stood with me, 


strengthened me; that by me|/fully known, that is, “God 


the preaching might be fully known, 
and that all the Gentiles might hear : 
nd I was delivered out of the mouth 
the lion. 18 And the Lord shall 


A 
5 
“a 


66. CHAP. IV. 
| deliver me from every evil work, and 


The apostie’s directions to Timothy 


will preserve me unto his heavenly 
kingdom: to whom be glory for evet 
and ever. Amen. 19 Salute Prisea 
and Aquila, and the household of 
Onesiphorus. 20 Erastus abode at 
Cormth: but Trophimus have I left 
at Miletum sick. 21 Do thy dili- 
gence to come before winter. Eu- 
bulus greeteth thee, and Pudens, and 
Linus, and Claudia, and all the bre- 
thren.22The Lord Jesus Christ be with 
thy spirit. Grace de with you. Amen. 


Here, I. He gives Timothy an account of 
his own present circumstances. 

1. He had lately been called to appear be- 
fore the emperor, upon his appeal to Cesar ; 
and then no man stood with him (v. 16), to 
plead his cause, to bear testimony for him, or 
so-much as to keep him in countenance, but 
all men forsook him. This was strange, that 
so good a man as Paul should have nobody 
to own him, even at Rome, where there were 
many Christians, whose faith was spoken of 
throughout the world, Rom.i.8. But men 
are but men. ‘The Christians at Rome were 
forward to go and meet him (Acts xxviii.) ; 
but when it came to the pinch, and they 
would be in danger of suffering with him, 
then they all forsook him. He prays that 
God would not lay it to their charge, inti- 
mating that it was a great fault, and God 
might justly be angry with them, but he 
prays God to forgive them. See what a dis- 
tinction is put between sins of presumption 
and sins of infirmity. Alexander the copper- 
smith, who maliciously withstood Paul, he 
prays against: The Lord reward him accord- 
ing to hts works ; but respecting these Chris-. 
tians, who through weakness shrunk from 
Paul in time of trial, he says, The Lord lay it 
not to their charge. Observe, (1.) Paul had 
his trials in his friends’ forsaking him in a 
time of danger as well as in the opposition 
madeby enemies: allforsook him. (2.) Itwas 
their sin not to appear for the good apostle, 
especially at his first answer; but it was a 
sin of weakness, and therefore the more ex- 
cusable. Yet, (3.) God might lay it fo their 
charge, but Paul endeavours to prevent it by 
his earnest prayers: Let it not be laid to 
their charge. 

2. Notwithstanding this God stood by him 
(©. 17), gave him extraordinary wisdom and 
courage, to enable him to speak so much the 
better himself. When he had nobodyto keep 
him in countenance, God made his face to 
shine.—That by me the preaching might. be 

hat difficulty that 1 migh 2 i a 
from t i might preach the 
gospel, whichismy business.” Nay,it should 
seem, that he might preach the gospel at that 
time ; for Paul knew how to ch at the bar 
as well as in the pulpit. And that all the 


~< ae ery 
Seeks 
a. 


= 


— ee ee ‘Ae ec 
a “F 


Te 
Fes 


" 


ay 


Saiatutions und benedictions 


Gentiles might hear ; the emperor himself and 
the great men who would never have heard 
Paul preach if he had not been brought be- 
fore them. And I was delivered out of the 
mouth of the lion, that is, of Nero (as some 
think) or some other judge. Some under- 
stand it only as a proverbial form of speech, 
to signify that he was in imminent danger. 
And the Lord shall deliver me from every evil 
work. See how Paul improved his expe- 
riences ;: ‘‘ He that hath delivered doth deliver, 
and we trust he will yet deliver, will deliver 
me from every evil work, from any ill done to 
me by others. And shall preserve me to his 
heavenly kingdom.” And for this he gives 
glory to God, rejoicing in hope of the glory 
of God. Observe, (1.) If the Lord stand by 
us, he will strengthen us, in a time of difh- 
culty and danger, and his presence will more 
than supply every one’s absence. (2.) When 
the Lord preserves his servants from great 
and imminent danger, it is for eminent work 
and service. Paul was preserved that by him 
the preaching might be fully known, &c. 
(3.) Former deliverances should encourage 
future hopes. (4.) There is a heavenly king- 
dom, to which the Lord will preserve his 
faithiul witnessing or suffering servants. (5.) 
We ought to give God the glory of all past, 
present, and future deliverances: To whom be 
glory for ever and ever.. Amen. 

Il. He sends salutations to Aquila, and 
Priscilla, and the household of Onesiphorus, 
v. 19. He mentions his leaving Trophimus 
sick at Miletum (v. 20), by which it appears 
that though the apostles healed all manner of 
diseases miraculously, for the confirmation of 
their doctrine, yet they did not exert that 
power upon their own friends, lest it should 
have looked like a collusion. 

III. He hastens Timothy to come to him 


AN 


EXPOSITION, . 
WITH PRACTICAL OBSERVATIONS, — 


OF THE EPISTLE OF ST, PAUL TO 


TITUS. 


Fee. 


TITUS. ee 


before winter (v. 21), because he pte 
him, and because in the winter th 
or voyage would be more dangerous. 
IV. He sends commendations to him fr 
Eubulus, Pudens, Linus, Claudia, and all ' 
brethren. One of the heathen writers at #] 
time mentions one Pudens and his w 
Claudia, and says that Claudia was a Brit 
whence some have gathered that it was th 
Pudens, and that Claudia here was his w 
and that they were eminent Christians at Ron 
V. He concludes with a prayer, that | 
Lord Jesus would be with his spirit. Wen 
no more to make us happy than to have 
Lord Jesus Christ with our spirits; for 
him all spiritual blessings are summed 
And it is the best prayer we can put up | 
our friends, that the Lord Jesus Christ ma 
be with their spirits, to sanctify and sa 
them, and at last to receive them to himse 
as Stephen the proto-martyr prayed, Le 
Jesus, receive my spirit, Acts vii.59. “ Lo 
Jesus, receive that spirit which thou hz 
been with while it was united to the bod 
do not now leave it in its separate state 
Grace be with you. Amen. This was o 
apostle’s token in every epistle ; so he wro 
The grace of our Lard: Jesus Christ be 1 
you all. Amen, 2 Thess. iii. 17, 18. An 
grace be with us here to convert and char 
us, to make us holy, to keep us humble, a 
to enable us to persevere to the end, gl 
will crown us hereafter: for the Lord is 
sun, and a shield ; the Lord will give grace 
glory, and no good thing will he withhold fr 
those that walk uprightly. O Lord of hos 
blessed is the man that trusteth in thee, 
Ixxxiv. 11, 12. Now unto the King etern 
immortal, invisible, the only wise God 
Saviour, be honow and glory for ever ¢ 
ever. Amen. : 


Tuts Epistle of Paul to Titus is mucn of the same nature with those to Timothy, both wi 
converts of Paul, and his companions in labours and sufferings ; both were in the office of evs 
gelists, whose work was to water the churches planted by the apostles, and to set in order 
things that were wanting in them: they were vice-apostles, as it were, working the work of 
Lord, as they did, and mostly under their direction, though not despotic and arbitrary, but 
the concurring exercise of their own prudence and judgment, 1 Cor. xvi. 10,12. Wet 


much of this Titus, his titles, character, and active usefulness, in many places: he was a Gree 


2. ii. 3. Paul called him Ais son (Tit. i. 4), his brother (2 Cor. ii. 13), his pariner and fellow- 
heiper (2 Cor. viii. 23), one that watked in the same spirit and in the same steps with himself. 
_ He went up with the apostles to the church at Jerusalem (Gal. ii. 1), was much conversant at 
Corinth, for which church he had an earnest care, 2 Cor. viii. 16. Paul’s second epistle to 
them, and probably his first also, was sent by his hand, 2 Cor. viii. 16—18, 23; ix.2—4; xii. 
18. He was with the apostle at Rome, and thence went into Dalmatia (2 Tim. iv. 10), after 
which no more occurs of him in the scriptures. So that by them he appears not to have heen 
a fixed bishop ; if such he were, and in those times, the church of Corinth, where he most 
- laboured, had the best title to him. In Crete (nowcalled Candia, formerly Hecatompolis, from 
: the hundred cities that were in it), a large island at the mouth of the A#gean Sea, the gospel had 
got some footing; and here were Paul and Titus in one of their travels, cultivating this planta- 
tion; but the apostle of the Gentiles, having on him the care of all the churches, could not 
_ himself tarry long at this place. He therefore left Titus some time there, to carry on the work 
_ which had been begun, wherein, probably, meeting with more difficulty than ordinary, Paul 
_ wrote this epistle to him ; and yet perhaps not so much for his own sake as for the people’s, 
_ that the endeavours of Titus, strengthened with apostolic advice and authority, might be more 
' Significant and effectual among them. He was to see all the cities furnished with good pastors, 
to reject and keep out the unmeet and unworthy, to teach sound doctrine, and instruct all sorts 
im their duties, to set forth the free grace of God in man’s salvation by Christ, and withal to 
_ show the necessity of maintaining good works by those who have believed in God and hope for 
_ eternal life from him. 
ic 
y 


2 
a ——— 


i‘ CHAP. 1. Jesus Christ; one who had seen tne Lord, 
this chapter we have, |. The preface or iutroduction to the 790} } Saad 

x Nic, howing free’ aud te whom it was written, with the | 204 Was immediately called and commissioned 

“then salutation and prayer for Titus, wishing all blessings by him, and had his doctrinefrom him. Ob- 

to him, ver.1—4. 11. Entrance into the matter, by signifying J » 

J the cad of Titus’s being left at Crete, ver. 5. ul And how the serve, The highest officers m the church are 

“same should be pursued in reference Uoth to good and bad] but servants. (Much divinity and devotion 
are comprehended in the inscriptions of the 

epistles.) The apostles of Jesus Christ, who 


ministers, ver. 6, to the end. 

JDAUL, a servant of God, ana an 
were employed to spread and propagate his 
religion, were therein also the servants of 


apostle of Jesus Christ, accord- 
God; they did not set up any thing incon- 


ing to the faith of God’s elect, and 
i th h whi 
she acknowledging ake sistent with the truths and duties of natural 
religion. Christianity, which they preached, 


is after godliness; 2 In hope of 
eternal life, which God, that cannot} was in order to clear and enforce those na. 
tural principles, as well as to advance them, 


lie, promised before the world began ; 
and to superadd what was fit and necessary 


in man’s degenerate and revolted state : there- 


3 But hath in due times manifested 

his word pee Drssouing ach fore the apostles of Jesus Christ were the 
committed unto me according to the| corvants of God, according to the faith of 
God’s elect. Their doctrine agreed with the 


commandment of God our Saviour ; 
4 To Titus, mine own son after the oe ee ot = a from the beginning of 

mm faith : race er qd| the world, and was for propagating and pro- 
— eae moting the same. Observe, There are elect 


a from God the Father and the of God (1 Pet. i. 2), and in these the Holy 
rd Jesus Christ our Saviour. Spirit works precious divine faith, proper to 
” Here is the preface to the epistle, showing, | those who are chosen to eternal life (2 Thess. 
_ 1. Thewriter. Paul, a Gentile name taken | jj. 13, 14): God hath from the beginning chosen 
by the apostle of the Gentiles, Acts xiii. 9,| you to salvation, through sanctification of the 
46, 47. Ministers will accommodate even; Spirit and belief of the truth, whereunto he 
smaller matters, so that they may beanyfur-| called you by our yospel. Faith is the first 
thering of acceptance in their work. When| principle of sanctification. And the acknow- 
the Jews rejected the gospel, and the Gentiles | /edging of the truth which is after godliness. 
Teceived it, we read no more of this apostle|'The gospel is truth; the great, sure, and 
by his Jewish name Saul, but by his Roman | saving truth (Col. i. 5), the word of the truth 
one, Paul. A servant of God, and an apostle| of the gospel. Divine faith rests not on fal- 
of Jesus Christ. Here he is described by his | lible reasonings and probable opinions, but 
Felation and office: A servant of God, not in| on the infallible word, the truth itself, which 
hei sense only, as a man and a Chris-! is after godliness, of a godly nature and ten- 
tian, but especially as a minister, serving God| dency, pure, and purifying the heart of the 
in the gospel of his Son, Rom.i. 9. This is} believer. By this mark judge of doctrines 
a high honour ; it is the glory of angels that | and of spirits—whether they be of God or 
they are ministering spirits, and sent forth to| not; what is impure, and prejudicial to true 
minister for those who shall be heirs of salva-| piety and practical religion, cannot be of di- 
jon, Heb. i. 14. Paul is described more| vine original. All gospel truth is after god- 
cially as a chief minister, an apostle of| liness, teaching and nourishing reverence and 


The aposile’s charge to Titus. 


fear of God, and obedience to him ; it is truth 
not only to be known, but acknowledged ; it 
must be held forth in word and practice, 
Phil. ii. 15, 16. With the heart man believes 
to righteousness, and with the mouth confession 
is made unto salvation, Rom. x.10. Such as 
retain the truth in unrighteousness neither 
know nor believe as they ought. ‘To bring to 
this knowledge and faith, and to the acknow- 
ledging and professing of the truth which is 
after godliness, is the great end of the gospel 
ministry, even of the highest degree and 
order in it; their teachings should have this 
chief aim, to beget faith and confirm in it. 

In (or for) hope of eternal life, v.2. This is 
the further intent of the gospel, to beget 
hope as well as faith; to take off the mind 
and heart from the world, and to raise them 
to heaven and the things above. The faith 
and godliness of Christians lead to eternal 
life, and give hope and well-grounded expec- 
tation of it; for God, thai cannot lie, hath 
promised it. It isthe honour of God that he 
cannot lie or deceive: and this is the com- 
fort of believers, whose treasure is laid up in 
his faithful promises. But how is he said to 
promise before the world began? Answer, 
By promise some understand his decree: he 
purposed it in his eternal counsels, which 
were as it were his promise in embryo: or 
rather, say some, 7d xpdvwr aiwviwy is before 
ancient times, or many years ago, referring to 
the promise darkly delivered, Gen. iii. 15. 

Here is the stability and antiquity of the pro- 
mise of eternal life to the saints. God, who 

cannot lie, hath promised before the world 
began, that is, many ages since. How ex- 
cellent then is the gospel, which was the 
matter of divine promise so early! how much 
to be esteemed by us, and what thanks due 
for our privilege beyond those before us! 
Blessed ure your eyes, for they see, &c. No 
wonder if the conterapt of it be punished 
severely, since he has not only promised it of 
old, but (v. 3) has im due times manifested his 
word through preaching ; that is, made that 
his promise, so darkly delivered of old, 2m due 
time (the proper season before appointed) 
more plain by preaching ; that which some 
called foolishmess of preuching has been thus 
honoured. Faith comes by hearing, and hear- 
ing by the word of God, by the word preached. 
Which is committed unto me. ‘Che ministry 
is a trust; none taketh this honour, but he 
who is thereunto appointed; and whoso is 
appointed and called must preach the word. 
1 Cor. ix. 16, Woe is unto me if I preach not 
the gospel. N onpreaching ministers are none 
of the apostle’s successors. According to the 
commandment of God our Saviour. Preaching 
is a work appointed by God as a Saviour: 

See a proof here of Christ’s deity, for by him 
was the gospel committed to Paul when he 
was converted (Acts 1x. 15, 17, and ch. xxii. 
10, 14, 15), and again when Christ appeared 
to him, v. 17—21. He therefore is this Sa- 
viour; not but that the whole Trinity concur| 


TITUS. © 


therein: the Faticnapalll 
the Spirit, and all concur insend 
Let none rest therefore in men’s c Wil 
out God’s ; he furnishes, inclines, author 
and gives opportunity for the work. 
I. Therese a oe who is deseri 
1. By his name, Titus, a Gentile Greck, J 
called both to the faith and minist 
ra the grace of ep a free ani eae 
ul. What w reparation 
there in one of podhae an) anded 
2. By his spiritual relation to the aposti 
My own (or my genuine) on oes bs « : 
Th b rosie hrough he onagel, 
I have begotten you ¢ ti 
he to the Corinthians, 1 Cor. iv. 15. 
nisters are spiritual fathers to those no! 
they are the means of converting, and wi 
tenderly affect and care for them, and m 
be answerably regarded by them. “ My ot 
son after the common faith, that faith whic 
is common to all the regenerate, and whic! 
thou hast in truth, and expressest to the life. 
This might be said to, distinguish aia Or 
hypocrites and false teachers, and to re 
mend him to the regard of the Cretai 
being among them a. lively image of 
apostle himself, in faith, and life, a: 
venly doctrine. To this Titus, d 
so dear to the apostle, is, Zs 
III. The, salutation and prayer, wishiz 
all blessings to him: Grace, mercy, and p ea 
from God the Father, and the Lord Jes 
Christ our Saviour. Here are, 1.The blessin 
wished: Grace, mercy, and peace. Gn 
the free favour of God, and acceptance ™ 
him. Mercy, the Suits of that fay. 
pardon of sins, and freedom from all n 
ries by it, both here and hereafter. — 
peace, the positive effect and fruit of mere 
Peace with God through Christ who i is 0 
peace, and with the pier and oursel 
outward and inward peace, comprehend 
all good whatsoever, that makes for ol 
happiness in time and to eternity. Obser 
Grace is the fountain ofall blessings. M 
and peace, and all good, spring out of 
Get into God’s favour, and all must be w 
for, 2. These are the persons from wh 
blessings. are wished: Hram Gad the Fatt 
the fountain of all good. Hwyery ble 
every comfort, comes to us from Goc 
Father; he is the Eather of all bye 
but of the good by adoption and regen 
And the Lord Jesus Christ our Saviour, ap 
way and means. of procurement and co 
ance, All is from the Kather by 1 
who is Lord by nature, heir of all t 
and our Lord, Redeemer, and head, om 
and ruling his members. Allare p 
him ; we hold of him, as i enpite, a 
subjection and obedience to him, who 
Jesus,and Christ, the anointed § 
especially our Saviour, who alin a hi 
delivering us from sin and hell, and bring 
us to heaven and happiness. 
Thus far is the preface to the e 


satio 


rt } 


‘entrance Imto- the matter, 


2 Into by 
x the end of ‘Titus’s being left 


in 
te. he k } x . 
5 For this cause left I thee in 
Crete, that thou shouldest set in 
order the things that are wanting, 
and ordain elders in every city, as I 
had appointed thee. 
‘Here is the end expressed, 
. More generally: or this cause left I 
im Crete, that thou shouldst set in order 
things that are wanting. ‘Vhis was the 
iness Of evangelists (in which office Titus 
as), towater where'the apostles had planted 
(i Cor. iii. 6), furthering and finishing what 
they had begun; so much é7edtopovy imports, 
rder after another. ‘Vitus was to goon in 
ttling what the apostle himself had not time 
r, in his short stay there. Observe, 1. The 
stle’s sreat diligence in the gospel; when 
had set things on foot m one place, he 
istened away to another. He was debtor 
the Greeks and to the barbarians, and 
Oured to spread the gospel as far as he 
d among them all. And, 2. His faith- 
ess and prudence. Henegilected not the 
places that he went from; but left some to 
iltivate the young plantation, and carry on 
hat was begun. 3. His humility; he dis- 
ned not to be helped in his work, and that 
‘such as were not of so high a rank in 'the 
ministry, nor of so great gifts and furniture, 
himself; so that the gospel might be 
rthered and the good of souls promoted, 
willingly used the hands of others in it: 
example for exciting zeal and industry, 
and engaging to faithfulness and care of the 
ock, and present or absent, living and dying, 
ministers, as much as in them lies; to 
wide for the spiritual edification and com- 
of their people. We may here also 
serve, 4. That Titus, though inferior to an 
stle, was yet above the ordinary ‘fixed 
s or bishops, who were to tend parti- 
rchurches as their peculiar stated charge; 
it ‘Titus was in“a higher sphere, to ordain 
ordinary pastors where wanting, and 
éttle things in ‘their first state and form, 
and then to pass to other places for like 
service as there might be need. ‘Titus was 
lot only a ‘minister of the catholic church 
gall others also are), but a catholic minis- 
t. Others had power habitual, and in 
alu primo, to tainister any where, upon call 
id opportunity; but evangelists, such ‘as 
s was, had power in actu secundo et 
ercito, and could exercise their ministry 
lerever they came, and claim maintenance 
“the churches. ‘They were every where 
fttally in their diocese or province, and 
d aright to direct and preside among the 
rdinary pastors and ministers. Where an 
apostle could act as an apostle an evangelist 
hid act as an evangelist ; for they worked the 
of the Lord as they did (1 Cor. xvi. 10), 
like unfixed and itinerant manner. 


CHAP. 1. — 


Ordination of Elders 
Here at Crete Titus was but occasionally, 
and for a ‘short time; Paul willed him to 
despatch the business he was left for, and 
come’ to him at Nicopolis, where he purposed 
to winter ; “after this he was sent to Corinth, 
was with the apostle at Rome, and was sent 


thence into Dalmatia, which is the last we - 


read of him in scripture, so that from scrip- 
ture no fixed episcopacy in him does appear; 
he left Crete, and we find not that he returned 
thither any more. But what power had 
either Paul or Titus here? Was not what 
they did an encroachment on the rights of 
civil rulers? In no sort; they came not to 
meddle with the civil rights of any. Luke 
xii. 14, Who made mea judge or a divider 
over you? Their work was spiritual, to be 
carried on by conviction and persuasion, no 
way interfering with, or prejudicing, or weak- 
ening, the power of magistrates, but rather 
securing and strengthening it; the things 
wanting were not such as civil magistrates 
are the fountains or authors of, but divine 
and spiritual ordinances, and appointments 
for spiritual ends, derived from Christ the 
king and head of the church: for settling 
these was Titus left. And observe, No easy 
thing is it to raise churches, and bring them 
to perfection. Paul had ‘himself been here 
labouring, and yet were there things wanting ; 
materials are out of square, need much 
hewing and ‘fitting, to bring them into right 
form, and, when they are’set therein, to hold 
and keep them so. ‘The bestiare apt to decay 
and to go out of order. Ministers are to 
help against this, to get what is amiss recti- 
fied, and what is wanting supplied. This in 
general was Titus’s work in Crete : and, 

II. In special: To ordain elders in every 
city, that is, ministers, who were mostly out 
of the elder and most understandmg and 
experienced Christians; or, if younger in 
years, yet such as were grave and solid in 
their deportment and manners. ‘These were 
to be set where there was any fit number of 
Christians, as in larger towns and cities was 
usually the case; though villages, too, might 
have them where there were Christians 
enough for it. These presbyters or elders 
were to have the ordinary and stated care 
and charge of the churches; to feed and 
govern them, and ‘perform all pastoral work 
and duty in and towards them. Theword is 
used sometimes more largely for any who 
bear ecclesiastical function m the church, 
and so the apostles were presbyters or elders 
(1 Pet. v. 1); but here it is meant of ordinarv 
fixed pastors, who taboured in the word ana, 
‘doctrine, and were over the ‘churches in the 
Lord ; such as are described here throughout 
the chapter. This word presbyter some ‘use 
in the same sense as sacerdos, and translate 
it priest, a term not 'given ‘to gospel ministers, 
unless in a figurative or allusive way, as all 
God’s people are said to be made kings and 
priests unto God («épeic, not mpeo[surépovc), to 


offer up spiritual sacrifices of prayers, praises, 


= i ae Pa Se 


The qualifications of a bishop. 
and alms. But properly we have no priest 
under the gospel, except Christ alone, the 
high priest of our profession (Heb. iii. 1), 
who offered up himself a sacrifice to God for 
us, and ever lives, i in virtue thereof, to make 
intercession in our behalf. Presbyters here 
therefore are not proper priests, to offer 
sacrifices, either typical or real; but only 
gospel ministers, to dispense Christ's ordi- 
nanees, and to feed the church of God, over 
which the Holy Ghost has made them overseers. 
Observe, 1. A church without a fixed and 
standing ministry in it is imperfect and 
wanting. 2. Where a fit number of believers 
is, presbyters or elders must be set; their 


- continuance in churches is as necessary as 


their first appointment, jor perfecting the 
saints, and edifying the body of Christ, till all 
come to a perfect man in Christ, till the whole 
number of God’s chosen be called and united 
to Christ in one body, and brought to their 
full stature and strength, and that measure 
of grace that is proper and designed for them, 
Eph. iv. 12, 13. This is work that must 
and will be doing to the world’s end, to 
which therefore the necessary and appointed 
means for it must last. What praise is due 
to God for such an institution! What 
thankfulness from those that enjoy the bene- 
fits of it! What pity and prayer for such as 
want it! Pray the Lord of the harvest that 
he will send forth labourers into his harvest. 
Faith comes by hearing, and is preserved, 
maintained, and made fruitful, through it 
also. Ignorance and corruption, decays of 
good and increase of all evil, come by want 
of a teaching and quickening ministry. On 
such accounts therefore was Titus left in Crete, 
to set in order the things that were wanting, 
and to ordain elders in every city ; but this 
he was to do, not ad libitum, or according to 
his own will or fancy, but according. to 
apostolic direction. 

IIJ. The rule of his proceeding: As I had 
appointed thee, probably when he was going 
from him, and in the presence and hearing of 
uthers, to which he may now refer, not so 
much for Titus’s own sake as for the people’s, 
that they might the more readily yield obe- 
dience to Titus, knowing and observing that 
in what he did he was warranted and sup- 
ported by apostolic injunction and authority. 
As under the law all things were to be made 
according to the pattern shown to Moses in 
the mount; so under the gospel all must be 
ordered and managed according to the direc- 
tion of Christ, and of his chief ministers, who 
were infallibly guided by him. Human tra- 
ditions and inventions may not be brought 
into the church of God. Prudent disposals 
for carrying on the ends of Christ’s appoint- 
ments, according to the general rules of the 
word, there may, yea, must be; but none may 
alter any thing in the substance of the faith 
or worship, or order and discipline, of the 
churches. If an evangelist might not do any 
thing but by appointment, much less may 


TITUS. 


others. The church is 
and to him it belongs to 
and orders of it, as he pleases 
refers to the qualifications and charact 
the elders that he was to ordain: “Or 
elders in every city, as I appointed thee, 
as I then described and shall nowé m 
particularly point out to thee,” w’ ; 
from the sixth verse to the ninth incl 

6 If any be blameless, the h 

|of one wife, having faithful chi 
not accused of riot, or unruly. — 
For a bishop must be blamele 
the steward of God; not selfwill 
not soon angry, not given to wii 
no striker, not given to filthy lue 
8 But a lover of hospitality, a lo 
of good men, sober, just, holy, te 
perate; 9 Holding fast the faith 
word as he hath been taught, that 
may be able by sound doctrine b 
to exhort and to convince the ga 
sayers. 10 For there are n 
unruly and vain talkers and deceiv 
specially they of the circumcision: 
Whose mouths must be stopped, | 
subvert whole houses, teaching th 
which they ought not, for filthy lu 
sake. 12 One of themselves, ¢ 
a prophet of their own, said, 
Cretians are always liars, evil be: 
slow bellies. 13 This witness is t 
Wherefore rebuke them sharply, 
they may be sound in the faith; 
Not giving heed to Jewish fables 
commandmentsof men, that t ’ 
the truth. 15 Unto the pur 
things are pure: but unto the 
are defiled and unbelieving is not 
pure ; but even their mind and. 
science is defiled. 16 They pr 
that they know God; but m_ 
they deny him, being abominable, 
disobedient, and unto every goody 
reprobate. 

The apostle here gives Titus 
about ordination, showing whom he § 
ordain, and whom not. M 

I. Of those whom he should ordain 
points out their qualifications spe 
such as respect their life and man 
such as relate to their doctrine: 
in the sixth, seventh, and ieethiaa ver 
the latter in the ninth. j 

1. Their qualifications respecting their life 
and manners are, A 

(1.) More general: If any be blai ne 
not absolutely without fault, so none < 
there is none that liveth and ‘sinneth 


ur 
re. 
is 


i eee 


5 6 ee Sa eo 
ther unblamed, this is rare and difficult. 
st himself and his apostles were blamed, 
ugh not worthy of it In Christ there 
| certainly nothing blamable; and his 
: were not such as their enemies 
ged them to be. But the meaning is, 

ust be one who lies not under an ill 
acter; but rather must have a good re- 
even from those that are without ; not 
or scandalously guilty, so as would 
reproach upon the holy function; he 
ot be such a one. 
More particularly. 
There is his relative character. In his 
son, he must be of conjugal chastity : 
band of one wife. The church of Rome 
he husband of no wife, but from the 
mning if was not so; marriage is an or- 
e fromm which no profession nor calling 


to lead about a sister, a wife, as well as 
apostles? Forbidding to marry is one 


hy 1 Tim. iv. 3. 
be married; this is not meant; but the 
and of one wife may be either not having 
yrced his wife and married another (as 
s too common among those of the circum- 
‘ion, even for slight causes), or the husband 
ne wife, that is, at one and the same time, 
jigamist; not that he might not be mar- 
to more than one wife successively, but, 
ng married, he must have but one wife at 
not two or more, according to the too 
on sinful practice of those times, by a 
rse imitation of the patriarchs, from 
evil custom our Lord taught a reforma- 
_ Polygamy is scandalous in any, as 
having a harlot or concubine with his 
ul wife; such sin, or any wanton libi- 
Du Ss demeanour, must be very remote from 
as would enter into so sacred a function. 
‘as to his children, having faithful child- 
, Obedient and good, brought up in the 
Christian faith, and living according to 
t least as far as the endeavours of the 
s can avail. It is for the honour of 
ers that their children be faithful and 
and such as become their religion. 
accused of riot, nor unruly, not justly so 
ad, as having given ground and occa- 
for it, for otherwise the most innocent 
ty be falsely so charged; they must look 
it therefore that there be no colour for 
ensure. Children so faithful, and obe- 
and temperate, will be a good sign of 
fulness and diligence in the parent who 
so educated and instructed them; and, 
n his faithfulness in the less, there may 
encouragement to commit to him the 
T, the rule and government of the 
urch of God. The ground of this qualifi- 
fon is shown from the nature of his office 
7): For a bishop must be biameiess, as the 


a 


. 1 Cor. ix. 5, Have I not power, says’ 


erroneous doctrines of the antichristian, 
Not that ministers 


pee CHAP? I. 


al ~ 
he qualifications of a bishop 
dinary fixed and standing officers above 
them. ‘Titus’s business here, it is plain, was 
but occasional, and his stay short, as wes 
before noted. Having ordained elders, and 
settled things in their due form, he went and 
left all (for aught that appears in scripture) 
in the hands of those elders whom the apostle 
here calls bishops and stewards of God. We 
read not in the sacred writings of any suc- 
cessor he had in Crete; but to those elders 
or bishops was committed the full charge 
of feeding, ruling, and watching over their 
flock; they wanted not any powers necessary 
for carrying on religion and the ministry of 
it among them, and committing it down to 
succeeding ages Now, being such bishops 
and overseers of the flock, who were to be 
examples to them, and God’s stewards to 
take care of the affairs of his house, to pro- 
vide for and dispense to them things needful, 
there is great reason that their character 
should be clear and good, that they should 
be blameless. How else could it be but that 
religion must suffer, their work be hindered, 
and souls prejudiced and endangered, whom 
they were set to save? These are the rela- 
tive qualifications with the ground of them. 
[2.] The more absolute ones are expressed, 
First, Negatively, showing what an elder or 
bishop mustnot be: Not self-willed. ‘The prohi- 
bition is of large extent, exciuding self-opinion, 
or overweening conceit of parts and abilities, 
and abounding in one’s own sense,—self-love, 
and self-seeking, making self the centre of 
all,—also self-confidence and trust, and self- 
pleasing, littleregarding or setting by others,— 
being proud, stubborn, froward, inflexible, 
set on one’s own will and way, or churlish as 
Nabal: such is the sense expositors have 
affixed to the term. A great honour it is to 
a minister not to be thus affected, to be ready 
to ask and to take advice, to be ready to defer 
as much as reasonably may be to the mind 
and will of others, becoming ull things to all 
men, that they may gain some. Not soon 
angry, p21) doyiiov, not one of a asty angry 
temper, soon and easily provoked and in- 
flamed. How unfit are those to govern a 
church who cannot govern themselves, or 
their own turbulent and unruly passions! 
The minister must be meek and gentle, and 
patient towards all men. Not given to wine ; 
there is no greater reproach on a minister 
than to be a wine-bibber, one who loves it, 
and gives himself undue liberty this way 
who continues at the wine or strong drink till 
it inflames him. Seasonable and moderate 
use of this, as of the other good creatures of 
God, is not unlawful. Use a little wine for 
thy stomach’s sake, and thine often infirmities, 
said Paul to Timothy, 1 Tim. vy. 23. But 
excess therein is shameful in all, especially in 
a minister. Wine takes away the heart, turns 
the man into a brute: here most proper is 


vard of God. ‘hose before termed pres-| that exhortation of the apostle (Eph. v. 18), 
, or elders, are in this verse styled| Be not drunk with wine, wherein is excess ; 
ops; and such they were, having uo or-| but be filled with the Spirit. Here is no ex 


28—VI. 


- i Aan rae Pt 
A AO eta 


ee eee 


The qualifications of a bishop. 
ceeding, but in the former too easily there 
may: take heed therefore of going too near 
the brink.. No striker, in any quarrelsome or 
contentious manner, not injuriously nor out 
of revenge, with. cruelty or unnecessary 
roughness. Not given to filthy lucre; not 
greedy of it (as 1 Tim. iii. 3), whereby is not 
meant refusing a just return for their labours, 
in order to their necessary support and com- 
fort; but not making gain their first or chief 
end, not entering into the ministry nor ma- 
naging it with base worldly views. Nothing 
is more unbecoming a minister, who is to 
direct his own and others’ eyes to another 
world, than to be too intent upon this. It is 
called filthy lucre, from its defiling the soul 
that inordinately affects or greedily looks 
after it, as if it were any otherwise desirable 
than for the good and lawful uses of it. 
Thus of the negative part of the bishop’s 
character. But, Secondly, Positively: he must 
be (v. 8) @ lover of hospitality, as an evidence 
that he is not given to filthy lucre, but is 
willing to use what he has to the best pur- 
poses, not laying up for himself, so as to 
hinder charitable laying out for the good of 
others; receiving and entertaining strangers 
(as the word imports), a great and necessary 
office of love, especially in those times of 
affliction and distress, when Christians were 
made to fly and wander for safety from per- 
secution and enemies, or in travelling to and 
fro where there were not such public houses 
for reception as in our days, nor, it may be, 
had many poor saints sufficiency of their own 
for such uses—then to receive and entertain 
them was good and pleasing to God. And 
such a spirit and practice, according to ability 
and occasion, are very becoming such as 
should be examples of good works. A lover 
of good men, or of good things ; ministers 


should be exemplary in both; this will evince: 


their open piety, and likeness to God and 
their Master Jesus Christ: Do good to ail, 
but especially to those of the household of 
faith, those who are the excellent of the 
earth, in whom should be all our delight. 
Sober, or prudent, as the word signifies; a 
needful grace in a minister both for his minis- 
terial and personal carriage and management. 
He should be a wise steward, and one who is 
not rash, or foolish, or heady; but who can 
govern well his passions and affections. Just 
in things belonging to civil hfe, and inoral 
righteousness, and equity in dealings, giving 
to all their due. Holy in what concerns re- 
ligion; one who reverences and worships 
God, and is of a spiritual and heavenly con- 
versation. Temperate ; it comes from a word 
that signifies strength, and denotes one who 
has power over his appetite and affections, or, 
in things lawful, can, for good ends, restrain 
and hold them in. Nothing is more becom- 
ing a minister than such things as these, so- 
briety, temperance, justice, and holiness—sober 
in respect of himself, just and righteous to- ; 
wards all men, and holy towards God. And 


TITUS. 


| ciaily those 


thus of the qua 
ter’s life and manners, 1 
negative and positive, 
what he must, be and do. hi 
2. As to doctrine, hes 
(1.) Here is his duty: H 
faithful word, as he has phe: ma 
close to the doctrine of Christ, # 
his grace, adhering thereto acca 
instructions he has received—he 
in his own belief and professi 
teaching others. Observe, [1.] 
God, revealed in the scripture, is a t 
infallible word; the word of him t! 
amen, the true and Saithful: olla 
Spirit guided the penmen of it. | 
of God spoke as they were moved by 
Ghost. [2.] Ministers must hole 
hold forth, the faithful word im 
and life. I have kept the faith, was 
comfort (2 Tim. iv. pall and aot 
declare the whole counsel of God ; 
his faithfulness, Actsixx. 27. na 
(2.) Here is the end : That iemay bea 
sound doctrine, both to exhort, and 
the gainsayers, to persuade and d 
to the true faith, and to convince th 
trary-minded. How should he do t 
himself were uncertaim or unste 
holding fast that faithful word ¢ 
doctrine which should be the ma 
teaching, and the means and g 
vincing those that oppose the truth? 
here summarily the great work of tl 
nistry—to exhort those who are will 
know and do their duty, and to ca 
those that contradict, both which are 
done by sound doctrine, that is, mat 
instructive way, by scripture-argumen 
testimonies, which are the infallible 
truth, what all may and should rest a 
satisfied in-and dioeseaeacahten And t 
the qualifications of the elders whom 
was to ordain. G 
II. The apostle’s directory si 
he should reject or brace of 
character, the mention of whom is b 
in as a reason of the care he had we 
mended about the qualifications of x 
why they should be such, and only 
he had described. The reasons he cat 
from bad teachers and hearers sate 
v. ye to the end. 

From bad Pe (1.) Thes 
ice are described. ‘They were + 
headstrong and ambitious of Bes 
tory and untractable (as some render 
such as would not bear nor submit thems 
to the discipline and necessary order 
church, impatient of good: gover 
of sound doctrine. And vain ahem ane 
ceivers, conceiting themselves to be wis 
really foolish, and thence great talker 
into errors and mistakes, and oad 
and studious and industrious te 
into the same. Many such there 
of the circumcision, © 


thes, 


eles 
’ ° . 


Sah 


“ 
Z 


stended, at least, bytarking : ye 
re for mingling Judaism an ris- 
ui f together, cae making a corrupt 
dley. ese were the false teachers. (2.) 
re is the e’s direction how to deal 
them (v.11): Their mouths must be 
yed; not by outward force (Titus had 
power, nor was this the gospel 
d), but by confutation and conviction, 
them their error, not giving place to 
n for an hour. In case of obstinacy 
breaking the peace of the church, and 
ne other churches, censures are to 
re place, the last means for recovering the 
ty and preventing the hurt of many. Ob- 
, Faithful ministers must oppose se- 
ers im good time, that, their folly being 
ade manifest, they may proceed no further. 
‘The reasons are given for this. [1.] 
m the pernicious effects of their errors: 
subvert whole houses, teaching things 
they ought not (namely, the necessity 
amecision, and of keeping the law of 
, &c.), so subverting the gospel] and the 
of men ; not some few only, but whole 
~ Tt was unjustly charged on the 
S that they turned the world upside 
- but justly on these false teachers that 
drew many from the true faith to their 
the mouths of such should be stopped, 
pecially considering, [2.] Their base end in 
hat they do: For filthy lucre’s sake, serving 
worldly interest under pretence of religion. 
noney is the root of all evil. Most fit 
t nite 4 shouid be resisted, confuted, 
to shame, by sound doctrine, and 
s from the scriptures. Thus of the 
S respecting the bad teachers. 
In enc: to their people or hearers, 
are deseribed from ancient testimony 
Here is the witness (v. 12): One of 
wes, even a prophet of their own, that 
f the Cretans, not of the Jews, Epi- 
es a Greek poet, likely to know and 
ilikely to slander them. A prophet of their 
b; so their poets were accounted, writers of 
oracles ; these often witnessed against 
ices of the people: Aratus, Epimenides, 
‘others among the Greeks ; Horace, Ju- 
i, and Persius, among the Latins: much 
irimesc did they use against divers vices. 
dere is the matter of his testimony: 
C det Wevorat, Kaxd Oypia, yaorépEec apyai 
Cretans are always liars, evil beasts, 
lies. Elven to a proverb, they were 
s for falsehood and lying ; xperi{eer, 
the Cretan, or to lie, is thesame; and 
ere compared to evil beasts for their 
ainess and savage nature, and called 
lies for their laziness and sensuality, 
melined to eat than to work and live by 
honest employment. Observe, Such 
Joms vices. as were the reproach of 
s should be far from Christians: 
hood and lying, invidious craft and cru- 
5 all beastly and sensual practices, with 
Vou Ix. 


i) - 


sity 


Li. 


CHAP. I. 


The necessity of shurp reprog. 


idleness and sloth, are sins condetmnwe hv the 
light of nature. For these were tne Cretans 
taxed by their own poets. 

3. Here is the verification of this by the 
apostle himself: v. 13. This witness is true, 
The apostle saw too much ground for thai 
character. The temper of some nations is 
more inclined to some vices than others. The 
Cretans were too generally such as here de- 
scribed, slothful and ill-natured, false and 
perfidious, as the apostle himself vouches 
And thence, 

4. He instructs Titus how to deal with 
them: Wherefore rebuke them sharply. When 
Paul wrote to Timothy he bade him instruct 
with meekness ; but now, when he writes to 
Titus, he bids him rebuke them sharply. 
The reason of the difference may be taken 
from the different temper of Timothy and 
Titus ; the former might have more keenness 
in his disposition, and be apt to be warm in 
reproving, whom therefore he bids to rebuke 
with meekness ; and the latter might be one 
of more mildness, therefore he quickens him, 
and bids him rebuke sharply. Or rather it 
was from the difference of the case and people: 
Timothy had a more polite people to deal 
with, and therefore he must rebuke them 
with meekness; and Titus had to do with 
those who were more rough and unculti- 
vated, and therefore he must rebuke them 
sharply; their corruptions were many and 
gross, and committed without shame or mo- 
desty, and therefore should be dealt with 
accordingly. ‘There must in reproving bea 
distinguishing between sins and sins; some 
are more gross and heinous in their nature, 
or in the manner of their commission, with 
openness and boldness, to the greater dis- 
honour of God and danger and hurt to men: 
and between sinners and sinners; some are 
of a more tender and tractable temper, apter 
to be wrought on by gentleness, and to be 
sunk and discouraged by too much rough- 
ness and severity ; others are more hardy and 
stubborn, and need more cutting language 
to beget in them remorse and shame. Wisdom 
therefore is requisite to temper and manage 
reproofs aright, as may be most likely te 
do good. Jude 22, 23, Of some have com- 
passion, making a difference ; and others save 
with fear, pulling them out of the fire. The 
Cretans’ sins and corruptions were many, 
great, and habitual; therefore they must be 
rebuked sharply. But that such direction 
might not be misconstrued, 

5. Here is the end of it noted: That they 
may be sound in the faith (v. 14), not giving 
heed to Jewish fables, and commandments of 
men, that turn from the truth ; that is, that 
they may be and show themselves truly and 
effeetually changed from such evil tempers 
and manners as those Cretans in their natura! 
state lived in, and may not adhere to nor 
regard (as some who were converted might 
be too ready to do) the Jewish traditions and 
he superstitions of the Pharisees, wincyv 

25 


~ Sh a a ae, ore 


Relative duties 
would be apt to make them disrelish the 
gospel, and the sound and wholesome truths 
of it. Observe, (1.) ‘The sharpest reproofs 
must aim at the good of the reproved ; they 
must not be of malice, nor hatred, nor ill-will, 
but of love ; not to gratify pride, passion, nor 
any evil affection in the reprover, but to 
reclaim and reform the erroneous and the 
guilty. (2.) Soundness in the faith is most 
Jesirable and necessary. ‘This is the soul’s 
health and vigour, pleasing to God, comfort- 
able to the Christian, and what makes ready 
.0 be cheerful and constant in duty. (3.) A 
special means to soundness in the faith is to 
turn away the ear from fables and the fancies 
of men (1 Tim.i. 4): Nezther give heed to 
fables and endless genealogies, that minister 
questions rather than godly edifying, which is 
in faith. Soch.iv. 7, Refuse profane and 
old wives’ fables, and exercise thyself rather to 
godliness. Fancies and devices of men in the 
worship of God are contrary to truth and 
piety. Jewish ceremonies and rites, that 
were at first divine appointments, the sub- 
stance having come and their season and 
use being over, are now but unwarranted 
commands of men, which not only stand not 
with, but turn from, the truth, the pure 
gospel truth and spiritual worship, set up by 
Christ instead of that bedily service under 
the law. (4.) A fearful judgment it is to be 
turned away from the truth, to leave Christ 
for Moses, the spiritual worship of the gospel 
for the carnal ordinances of the law, or the 
true divine institutions and precepts for 
human inventions and appointments. Who 
hath bewitched you (said Paul to the Galatians, 
ch. il. 1, 3) that you should not obey the truth? 
Having begun in the Spirit, are you made 
perfect by the flesh? Thus having shown the 
end of sharply reproving the corrupt and 
vicious Cretans, that they might be sound in 
the faith, and not heed Jewish fables and 
commands of men, 

6. He gives the reasons of this, from the 
liberty we have by the gospel from legal ob- 
servances, and the evil and mischief of a 
Jewish spirit under the Christian dispen- 
saticn in the last two verses, To good Chris- 
tians that are sound in the faith and thereby 
purified all things are pure. Meats and 
drinks, and such things as were forbidden 
under the law (the observances of which 
some still maintain), in these there is now 
no such distinction, all are pure (lawful and 
free in their use), but to those that are defiled 
and unbelieving nothing is pure ; things lawful 
and good they abuse and turn to sin; they 
suck poison out of that from which others 
draw sweetness ; their mind and conscience, 
those leading faculties, being defiled, a taint 
is communicated to all they do. The saeri- 
fice of the wicked is an abomination to the 
Lord, Prov. xv. 8. And ch, xxi. 4, The 
ploughing of the wicked is sin, not in itself, 
but as done by him; the carnality of the mind 
and heart mars all the labour of the hand 


Sah 


TITUS. 


ba ae 
ey 


“% 

Odjection. But are 
you call them) men who) 
speak well of God, and Christ, and 
nest life, and should they be s 
taxed? Answer, They profess t 
God ; but in works they deny Aisa 
minable, and disobedient, and to e 
work reprobate, v. 16. There are m 
in word and tongue profess to kn 
and yet in their lives and conve 
and reject him; their practice is a co’ 
tion to theirprofession. They comeunto ti 
the people cometh, and they sit before th 
people, and they hear thy words, but t. 
not do them: with their mouth they sho 
love, but their heart goeth after their 
ness, Ezek. xxxili. 31. Being abomii 
disobedient, and to every good work re 
The apostle, instructing Titus to 
sharply, does himself rebuke sha 
gives them very hard words, yet do 
harder than their case warranted 
need required. Being abominabl t 
deserving that God and good men 
turn away their eyes from them as naus 
andoffensive. And disobedient—amaOet 
persuadable and unbelieving. They m 
divers things; but-it was not the 
of faith, nor what was commanded, or sho 
thecommand. To every good work repro 
without skill or judgment to do any 
aright. See the miserable condition of 
crites, such as have a form of godliness, 
without the power; yet let us not besor 
to fix this charge on others as careful t 
agree not to ourselves, that there be n 
us an evil heart of unbelief, in depar 
the living God; but that we be si 
without offence till the day of C. 
filled with the fruits of rightcousness, w 
by Jesus Christ unto the glory and pi 
God, Phil. i. 10, 11 


CHAP. II. ee 
The apostle here directs Titus about the faithful discharge 
own office generally (yer. 1), and particu! as to sever 
of persons (ver, 2—10) and gives the grounds of # 
other following directions (ver. 11—14), with a summar; 
in the close, ver. 15 


Bu speak thou the things w 
become sound doctrine: 2 " 
the aged men be sober, grave, t 
perate, sound in faith, in charity, 
patience. 3 The aged womei 
wise, that they be in beha 
becometh holiness, not false ac 
not given to much wine, teach 
good things; 4 That they ma 
the young women to be sober, t 
their husbands, to love their ¢ 
5 To be discreet, chaste, keepers 
home, good, obedient to their a 
husbands, that the word of God 
not blasphemed. 6 Young men 
likewise exhort to be sobe: minded 


#. 
‘PLY 5 


‘a 


—_— 
« 


¥ 


My Pm i 
. things showin 
rn of good works: in doctrine 
owing uncorruptness, gravity, sin- 
i 8 Sound speech, that cannot 
ye condemned ; that he that is of the 
sontrary part may be ashamed, having 
evil thing to say of you. 9 Exhort 
vants to be obedient unto their own 
asters, and to please them well in 
| things ; not answering again; 10 
purloining, but showing all good 
elity ; that they may adorn the doc- 
e of God our Saviour in all things. 
Here is the third thing in the matter of the 
tle. Inthe chapter foregoing, the apostle 
d directed Titus about matters of govern- 
nent, and to set in order the things that 
yere wanting in the churches. Now here 
1¢ exhorts him, 
I. Generally, to a faithful discharge of his 
m office. His ordaining others to preach 
Id not excuse himself from preaching, 
‘might he take care of ministers and elders 
ly, but he must instruct private Christians 
9 in their duty. The adversative particle 
but) here points hack to the corrupt teachers, 


s vented fables, things vain and unpro- 


le : in opposition fo them, says he, “ Bul 
: thou the things that become sound doc- 
e, what is agreeable to the word, which is 
yure and uncorrupt, healthful and nourishing 
0 eternal life.” Observe, (1.) The true doc- 
es of the gospel are sound doctrines, for- 
y and effectively ; they are in themselves 
and holy, and make the believers so; 
make them fit for, and vigorous in, 
e service of God. - (2.) Ministers must 
aly to teach only such truths. If 
he common talk of Christians must be un- 
rupt, to the use of edifying, such as may 
ister grace to the hearers (Eph. iv. 29), 
much more must ministers’ preaching be 
uch. Thus the apostle exhorts Titus gene- 
‘ally : and then, 
“ll. Specially and particularly, he instructs 
lim to apply this sound doctrine to several 
jorts of persons, from v.2—10. Ministers 
ust not stay in generals, but must divide to 
ery one his portion, what belongs to his 
e, or place, or condition of life ; they must 
Je perticular as well as practical in their 
ching ; they must teach men their duty, 
d must teach all and each his duty. Here 
an excellent Christian directory, accommo- 
ed to the old and to the young; to men 
d women; to the preacher himself and 
servants. 
|. To the aged men. By aged men some 
stand elders by office, including deacons, 
. But it is rather to be taken of the aged 
N point of years. Old disciples of Christ 
just conduct themseives in every thing agree- 
to the Christian doctrine. That the aged 
| be sober, not thinking that the decays of 


; 


CHAP. 
g thyself a) 


“these is much of gospel perfection. 


Ihe: ve = Retutioe auties, 
nature, which they feel in old age, will justify 
them in any inordinacy or intemperance, 
whereby they conceit to repair them; they 
must keep measure in things, both for health 
and for fitness, for counsel and example to 
the younger. Grave: levity is unbecoming 
in any, but especially in the aged; they 
should be composed and stayed, grave in 
habit, speech, and behaviour ; gaudiness in 
dress, levity and vanity in the behaviour, 
how unbeseeming intheir years! Temperate, 
moderate and prudent, one who governs well 
his passions and affections, so as not to be 
hurried away by them’'to any thing that is evil 
or indecent. Sound in the faith, sincere and 
stedfast, constantly adhering to the truth of 
the gospel, not fond of novelties, nor ready 
to run into corrupt opinions or parties, nor 
to be taken with Jewish fables or traditions, 
or the dotages of their rabbin. Those who 
are full of years should be full of grace and 
goodness, the inner man renewing more aud 
more as the outer decays. In charity, or love; 
this is fitly joined with faith, which works by, 
and must. be seen in, love, love to God and 
men, and soundness therein. It must be 
sincere love, without dissimulation: love of 
God for himself, and of men for God’s sake. 
The duties of the second table must be done 
in virtue of those of the first ; love to men as- 
men, and to the saints as the excellent of the 
earth, in whom must be special delight ; and 
love at all times, in adversity as well as pros- 
perity. Thus must there be soundness in. 
charity orlove. Andinpatience. Aged per- 
sons are apt to be peevish, fretful, and pas- 
sionate; and therefore nced to be on their 
guard against such infirmities and tempta- 
tions. Faith, love, and patience, are three 
main Christian graces, and soundness in 
There is 
enduring patience and waiting patience, both 
of which must be looked after; to dear evils 
becomingly, and contentedly to want the good 
till we are fit for it and it for us, being fol- 
lowers of those who through faith and patience 
inherit the promises. Thus as to the aged men. 
2. To the aged women. These also must 
be instructed and warned. Some by these 
aged women understand the deaconesses, 
who were mostly employed in looking after 
the poor and attending the sick; hut it is 
rather to be taken (as we render it) of all aged 
women professing religion. They must be in 
behaviour as becometh holiness : both men and 
women must accommodate their behaviour to 
their profession. Those virtues before men- 
. . 5 
tioned (sobriety, gravity, temperance, sound- 
ness in the faith, charity, and patience), re- 
commended to aged men, are not proper to 
them only, but applicable to both sexes, and 
to be looked to by aged women as well as 
men. Women are to hear and learn their 
duty from the word, as well as the men: 
there is not one way of salvation for one sex 
or sert, and another for another; but both 
must learn and practise the samo :hings 


~ 


Relative duties 


both as aged and as Chrishans; the virtues 
and dutics are common, That the aged 
women likewise (as well as the men) be in be- 
haviour as becometh holiness ; or as beseems 
and is proper for holy persons, such as they 
profess to be and should be, keeping a pious 
decency and decorum in clothing and gesture, 
in looks and speech, and all their deportment, 

and this from an inward principle and habit 
of holiness, influencing and ordering the out- 
ward conduct at all times. Observe, Though 
express scripture do not occur, or be not 
brought, for every word, or look, or fashion 
in particular, yet general rules there are ac- 
cording to which all must be ordered; as 
1 Cor. x. 31, Whatever you do, do all to the 
glory of God. And Phil. iv. 8, Whatsoever 
things are true, whatsoever things are honest, 

whatsoever things are just; whatsoever things 
are pure, whatsoever things are lovely, what- 
soever things are of good-report, if there be 
any virtue, and if there be any praise, think 
on these things. And here, whatsoever things 
are beseeming or unbeseeming holiness form 
a measure and rule of conduct to be looked 
to. Not false accusers—u} dtaBddove, nO ca- 
lumniators or sowers of discord, slandering 
and backbiting their neighbours, a great an? } 
too common fault ; not only loving to spealk, 
but, to speak ill, of people, and to separate 
very friends. A slanderer is one waose 
tongue is set on fire of hell ; so much, and so 
directly, do these do the devil’s work, that 
for it the devil’s name is given to such. 

This is a sin contrary to the great duties of 
love, justice, and equity between one another; 
it springs often from malice and hatred, or 
envy, and such like evil causes, to be shanped 
as well as the effect. Not given to much wie ; 
the word denotes such addictedness thereto 
as to-be under the power and mastery of it, 

This is unseemly and evil in any, but espe- 
cially in this sex and age, and was too much 
to be found among the Greeks of that time 
and place. How immodest and shameful, 

corrupting and destroying purity both of 
body and mind! Of what evil example and 
tendency, unfitting fer the next thing, which 
is a positive duty of aged matrons, namely, 
‘o be teachers of good things! Not, public 
preachers, that is forbidden (1 Cor. xav. 34, 

I permit not a woman. to speak im the church), 
but otherwise teach they may and should, 

that is, by example and good life. Hence 
observe, Those whose actions and behaviour 
become holiness are thereby teachers of good 
things; and, besides this, they may and 
should also teach by doctrinal pee at 
home, and in a private way. The words of 
king Lemuel, the prophecy his mother taught 
him. Such a woman is praised, She openeth 
her mouth with wisdom, and in-her tongue is 
the law of kindness, Proy.xxxi.1,26. Teachers 
of good things are’ opposed to teachers of 
things corrupt, or to what 1s trifling and vain, 
of no good use or tendency, old wives’ fables 
or superstitious sayings and observances ; in 


TITUS. 


~ S, ae 


opposition to these, them 
they may be called on toi d ! 
good things. Nee 
3. There are lessons Pe: oth 
also, whom the aged iran: at e 
structing and advisi he 
religion according to ei : 
ing such things aged women have oft 
access than the men, even than 
have, which therefore they must i 
instructing the Ly women, esp 
young wives; for he speaks of their d 
their husbands and children. 
women the more aged must t 
bear a good personal ete: 6 
and discreet, contrary to the vanity and 
ness which younger years are subject 
creet in their judgments and sober i 
affections and behaviour. Dincr cake 
stand well together; ho expose 
to fatal temptations by that wh 
might be but ‘ucieratian! Prov. ii. ] 
cretion shall preserve thee, beg 
keep thee from the evil way. ite, 
keepers at home, are well joined too 
when she went to see the daw 
land, lost her chastity. Thates ee 
ig: their prison, it is to be feared, fee 
their chastity-is their fetters. Tate 
are occasions, and will be, of goin 
but a gadding temper for merrim ent 
company sake, to the neglect of 
affairs, or from uneasiness at, bein, 
place, is the opposite evil inane al 
commonly accompanied with, or d 
it, other evils. 1 Tim. v. 13, 14, 
to be idle, wandering from 
and not only idle, but tatilers also a 
bodies, speaking things which they o 
Their business is to guide the house, an 
should give no occasion to the ¢ 
speak pea 8 a gen 
opposition, to vice; an specials 
nee kind, helpful, and charitable 32 
full of good works andalmsdeeds. m 
have, as some think, a more partic 
one of a meek and yet chee 
temper, notsullen nor bitter; not ta 
fretting and galling any; not of 
some or jarring disposition, uneasy : 
and to those about. her; but off 
ture and pleasing conversation, 
helpful by her advice and pains 


ehh 


not evil, all i Aiig 
character sober, discre 
home, and good : geet 
capacities: To love their usb 
obedient to them: and where 1 the! 
love this will be no difficult commar 
in nature, and by his will, hath. 1 AC 
subordination : I suffer not a wo » Us 
authority over the man (1 Tim. ii. 12) an 
reason is added: For Adam was, irst f 
then Eve. Adam was not ¢ rut 
woman, being deceived, pbapeays on 
v. 13, 14. She fell first, and was fl “a 


' <ae 


Dut pr a mest grievous hin- 
the instrumepié of. his fall and 
§ on whieh the bond of subjection was 
med, , and tied faster on her (Gen. iii. 
: Thy desire shall be to thy husband, and 
all rule over thee, with less easiness, it 
e, than before. It is therefore doubly 
2 first in imnocency, when was settled 
dination of nature, Adam being first 
and then Eve, and the woman being 
t of the man ; and then upon the fall, 
woman being first in the transgression, 
ucing the man ; here now began to be 
ction not so easy and comfortable, 
g apart of the penalty im her case; yet 
agh Christ is this nevertheless a sancti- 
e. Eph. v. 22, 23, Wives submit 
wes unto your own husbands, as unto 

d, as owning Christ’s authority in 
whose image they bear; for the hus- 
is the head of the wife, even as Christ is 
ad of the church: and he is the saviour 
‘ body. God would have a resemblance 
rist’s authority over the church held 
i in the hushand’s over the wife. Christ 
head of the church, to protect and 
t, to supply it with all ‘good, and secure 

ver it from evil ; and so is the husband 
e wife, to keep ‘her from i injuries, and 
vide comfortably for her, according to 
ability. Therefore, as the church is sub- 
nto Christ, so let the wives be unto their 
usbands, as is fit in the Lord (Col iii. 
eomports with the law of Christ, and 
his and the Father’s glory. It is not 
n an absolute, or unlimited, nor a slavish 
ection that is required ; but a loving sub- 
tion, to “prevent disorder or confusion, 
ad to further all the ends of the rélation. 
is, in reference to the husbands, wives 
st be instructed in their duties of love and 
ctiontothem. And tolove their children, 
th a natural affection only, but a spi- 
a love springing from a holy sanctified 
and regulated by the word; not a fond 
love, indulging them in evil, neglect- 
due reproof and correction where ne- 
but a regular Christian love, showing 
in their pious education, forming their 
and manners aright, taking’ care of their 
is as well as of their bodies, of their spi- 
al welfare as well as of their temporal, of 
former chiefly and im the first place. 
: reason is added: That the word of God 
| not be blasphemed. Failures in such re- 
uties would be greatly to the reproach 
fianity. “‘ What are these the better 
jis their new religion?” would the in- 
beready to say. The word of Godand the 
1 of Christ are pure, excellent, and glo- 
in themselves; and their excellency 
be expressed and shown in the lives 
| conduct of their professors, especially in 
e duties ; failures here being disgrace. 
m. ii. 24, The name of God is blasphemed 
mg tine Gentiles through you. “Judge 


Relative see ; 


hee 2 God he 1s.”” would they be ready to 
say, “ by these his servants; and what his 
word, and doctrine, and religion, are by these 
his followers.” 'Phus would Christ bewounded 
in the house of his friends. ‘Thus of the duties 
of the younger women. 

4. Here is the duty of young men. They 
are apt to be eager and hot, thoughtless and 
precipitant ; therefore they must be earnestly 
called upon and exhorted to be considerate, 
not rash; advisable and submissive, not 
wilful and head-strong; humble and mild, 
not haughty and proud; for there are more 
young people ruined by pride than by any 
other sim. The young should be grave and 
solid in their deportment and manners, join- 
ing the seriousness of age with the livelimess 
and vigour of youth. This will make even 
those younger years to pass to good purpose, 
and yield matter of comfortable reflection 
when the evil days come; it will be preventive 
of much sin and sorrow, and lay the founda- 
tion for doing and’ enjoying much good. 
Such shall not mourn at the last, but have 
peace and comfort in death, and after it a 
glorious crown of life. 

5. With these instructions to Titus, re- 
specting what he should teach others—the 
aged men and women, and the younger of 
both sexes (Titus himself probably at this: 
time being a young man also), the apostle 
inserts some directions to himself. He could 
not expect so successfully to teach others if 
he did not conduct himself well both in his 
conversation and preaching. (1.) Here is 
direction for his conversation: In ali things 
showing thyself a pattern of good works, v. 7. 
Without this, he would pull down with one 
hand what he built with the other. Observe, 
Preachers of good works must be patterns of 
them also ; good doctrine and good life must 
go together. Thou that teachest another, 
teachest thou not thyself? A defect here isa 
great blemish and a creat hindrance. In alt 
things ; some read, above all things, or above 
allmen. Instructing others in the particulars 
of their. duty is necessary, and, above all 
things, example, especially that of the teacher 
himself, is needful ; hereby both light and in- 
fluence are more likely to go together. “‘ Let 
them see a lively image of those virtues and 
graces in thy hfe which must be in theirs. 
Example may both teach and impress the 
things taught ; when they see purity and 
gravity, sobriety and all good life, in thee 
they may be more easily won and brought 
thereto themselves ; they may become pious 
and holy, sober and righteous, as thou art.” 
Ministers must be examples to the flock, and 
the people followers of them, as they are of 
Christ. And here is direction, @aaBaucs¥s 
teaching and doctrine, as well as for his ite 
In doctrine showing uncorruptness, gravity; 
sincerity, sound speech, that cannot.be con- 
demned, v. 7, 8. ‘They must make it appear 
that the design of their preaching is purely 
to advance tke honour of God, the interest of 


a 
~-~ . 


ty” FF 
‘ Fe rh he 
ee ae 


ats 


‘a 


Pee) 


yl oe, a= 7 oo 
° "ER Vey “ rs 
~ 


s 


¥ 
Relative duties. 
Christ and his kingdom, and the welfare and 
happiness of souls; that this ofice was not 
entered into nor used with secular views, not 
from ambition nor covetousness, but a pure 
aim at the spiritual ends of its institution. 
In their preaching, therefore, the display of 
wit or parts, or of human learning or oratory, 
is not to be affected; but sound speech must 
be ased, which cannot be condemned ; scrip- 
ture-language, as far as well may he, in ex- 
pressing scripture-truths. ‘This is sound 
speech, that cannot be condemned. We have 
more than once these duties of a minister set 
together. 1 ‘lim. iv. 16, Take heed to thyself, 
and to thy doctrine: and, v. 12 of the same 
chapter, ‘‘ Let no man despise thy youth, but 
be thou an example of believers in word—in 
thy speech, as a Christian, being grave, 
serious, and to the use of edifying; and in 
thy preaching, that it be the pure word of 
God, or what is agreeable to it and founded 
on it. Thus be an example in word: and in 
conversation, the life corresponding with the 
doctrine. In doing this thou shalt both save 
thyself and those that hear thee.” In 2 Tim. 
ili. 10, Thou hast fully known my doctrine 
und manner of life (says the same apostle), 
how agreeable these have been. And so 
must it be with others; their teaching must 
be agreeable to the word, and their life with 
their teaching. This is the true and good 
minister. 1 Thess. ii. 9, 10, Labouring night 
and-day, we preached to you the gospel of God ; 
and you are witnesses, and God also, how 
holily, and justly, and unblamably, we behaved 
ourselves among you. ‘This must be looked 
to, as the next words show, which are, (3.) 
The reason both for the strictness of the mi- 
nister’s life and the gravity and soundness 
of his preaching: That he who 1s of the con- 
trary part may be ashamed, having no evil 
thing to say of you. Adversaries would -be 
seeking occasion to reflect, and would do so 
could they find any thing amiss in doctrine 
or life; but, if both were right and good, 
such»ministers might set calumny itself at 
defiance; they would have no evil thing to 
say justly, and so must be ashamed of their 
opposition. Observe, Faithful ministers will 
have enemies watching for their halting, such 
as will endeavour to find or pick holes in 
their teaching or behaviour; the more need 
therefore for them to look to themselves, 
that no just occasion be found against them. 
Opposition and calumny perhaps may. not be 
escaped ; men of corrupt minds will resist the 
truth, and often reproach the preachers and 
professors of it; but let them see that with 
feet Aiding they put to silence the ignorance of 
foolish men ; that, when they speak evil of them 
as evil..doers, those may be ashamed who falsely 
accuse their good conversation in Christ. ‘This 
is the direction to Titus himself, and se of 
the duties of free persons, male and female, 
old and young. Then follow, 

6. The directions respecting servants. : Ser- 
vants must not think that their mean and low 


TITUS. ae 


state puts them b 
obligations of his lay 
are servants of men, they 
charged from serving God. 
must know and do their duty to t 
masters, but with an eye to their 
one: and Titus must not only ins 
warn earthly masters of their 
servants also of theirs, both in 
preaching and private admonitions. 
must attend the ordinances of God foi 
instruction and comfort, as well as the m 
themselves. In this direction to $1 
are the duties themselyes, to which he 
exhort servants, and a weighty considé 
wherewith he was to enforce them. 
(1.) The duties themselves are thes 
[1.] To be obedient to their own m 
v. 9. This is the prime duty, that by y 
they are characterized. Rom. vi. 16, Hi 
vants you are whom you obey. There mui 
inward subjection and dutiful respect 
reverence in the mind and thoughts. — 
be a master, where is my fear, the d 
affection you show to me, together wit 
suitable outward significations and 
sions of it, in doing what I command y, 
This must be in servants; their will ; 
be subject to their master’s will, and 
time and labour at their master’s di 
and command. 1 Pet. ii. 18, Servant 
subject to your masters with all fear, not 
to the good and gentle, but also to th 
ward. The duty results from the w 
God, and the relation in which, by his p 
dence, he has put such; not from the qi 
of the person. If he be amaster, the ¢ 
of a servant are to be paid to him as § 
Servants therefore are to be exhorted 
obedient to their own masters. And, — 
{2.] To please them well in all thin 
all lawful things, and such as belong to' 
to command, or at least as are not con 
to the will of their great and superi 
We are not to understand it either 
ing or pleasing them absolutely, withou 
limitation ; but always with areserve of 
right, which may in no case be entrem 
upon. If his command and the é 
master’s come in competition, we 
structed to obey God rather than x 
then servants must be upon good g 
this, that there is an inconsistency, € 
they not held to be excused. And 
must the will of God be the measu 
servant’s obedience, but the reason’ 
All must be done with a respect to 
virtue of his authority, and for plea 
primarily and chiefly, Col. iii. 22—% 
serving the earthly master according 
Christ’s will, he is served; and such s 
be rewarded by him accordingly. But 
are servants to. please their masters: in 
things, and yet not be men-pleasers? Anst 
Men-pleasers, in the faulty sense, are s 
as eye men alone, or chiefly, in what t 
do, leaving God. out, or subordinatin g | 


¥e 


+ 


at 
. 


.; when the will of man shall carry it, 


ontent them, that the earthly master is 
leased, though God be displeased,—or when 
n0re care, or more satisfaction, is taken in | 
gan’s being pleased than in God’s, this is | 
al man-pleasing, of which all must take 
. Eph. vi. 5—7, “Servants, be obedient 
9 those that are your masters according to the 
esh, with fear and trembling, with singleness 
heart, as unto Christ Not with eye- 
2, as men-pleasers (who look at nothing 
he favour or displeasure of men, or at 
ing so much as this), but as the servants 
hrist, doing the will of God from the 
; with good will doing service, as to the 
rd, and not to men ;” not to them chiefly, 
o Christ, who requires, and who will re- 
, any good done, whether by bond or 
Observe therefore, Christian liberty 
mports well with civil servitude and sub- 
Persons may serve men, and yet 
e servants of Christ ; these are not con- 
, but subordinate, so far as serving men 
ording to Christ’s will and for his sake. 
t came not to destroy or prejudice civil 
and differences. ‘‘Art thou called, 
aservant? Care not for it, 1 Cor. vii. 21. 
ot this trouble thee, as if it were a con- 
unworthy of a Christian, or wherein 
person so called is less pleasing unto 
d; for he that is called in the Lord, being 
pant, is the Lord’s freeman, not free from 
lat service, but free in it; free spiritually, 
ugh not in acivil sense. ILkewise also 
t is called, being free, is Christ’s ser- 
= he is bound to him, though he be not 
er civil subjection to any; so that, bond 
free, all are one in Christ.” Servants 
efore should not regret nor be troubled 
their condition, but be faithful and cheer- 
the station wherein God hath set them, 
ng to please their masters in_all things. 
it may be under some churlish Nabals, 
t must be aimed at as much as possible. 
| Not answering again ; not contradict- 
hem, nor disputing it with them; not 
them any disrespectful or provoking 
age. Job complained of his servants, 
he calléd them, and they gave him no 
er; that was faulty another way: Non 
mdere pro convitio est—Such silence is 
empt: but here it is respect, rather to 
e a check or reproof with humble silence, 
making any confident nor bold replies. 
‘hen conscious of a fault, to palliate or stand 
fication of it doubles it. Yet this not 
ering again excludes not turning away 
h with a soft answer, when season and 
stances admit. Good and wise masters 
1 be ready to hear and do right; but an- 
% unseasonably, or in an unseemly 
ner, or, where the case admits not excuse, 
pert or confident, shows a want of the 
lity and meekness which such relation | 


CHAP. I. 


é Relative duties. 
[4.] Not purloining, but showing ali good 


against God’s will, or man’s pleasure | fidelity. This is another great essential of 
ore regarded than his,—when this can | good servants, to be honest, never converting 


that to their own use which is their master’s, 
nor wasting the goods they are entrusted with: 
that is, purloining. They must be just and 
true, and do for their masters as they would 
or should for themselves. Prov. xxviii. 24, 
Whoso robbeth his father or his mother, and 
saith, It is no transgression, the same is the 
companion of a destroyer ; he will be ready 
to join with him. Thus having such light 
thoughts of taking beyond what is right, 
though it be froma parent or master, is likely 
to harden conscience to go further; it is both 
wicked in itself, and it tendsto more. Be it 
so that the master is hard and strait, scarcely 
making sufficient provision for servants ; yet 
they must not be their own carvers, nor go 
about by theft to right themselves; they must 
bear their lot, committing their cause to God: 
for righting and providing for them. I speak 
not of cases of extremity, for preserving life, 
the necessaries for which the servant has 
aright to. Not purloining, but showing all 
good fidelity ; he must not only not steal nor 
waste, but must improve his master’s goods, 
and promote his prosperity and thriving, to 
hisutmost. He that increased not his master’s 
talent is accused of unfaithfulness, though 
he had not embezzled nor lost it. Faithfulness 
in a servant lies in the ready, punctual, and 
thorough execution of his master’s orders ;. 
keeping his secrets and counsels, despatching 
his affairs, and managing with frugality, and 
to as much just advantage for his master as. 
he is able; looking well to his trusts, and 
preventing, as far as he can, all spoil, or loss, 
or damage. This is a way to bring a blessing 
upon himself, as the contrary often brings 
utter ruin. Jf you have not been faithful in 
that which is another man’s, who shall give 
you that whichis your own? Luke xvi. 12. 
Thus of the duties themselves, to which 
servants are to be exhorted. Then, 

(2.) Here is the consideration with which 
Titus was to enforce them: That they may 
adorn the doctrine of God our Saviour in all 
things; that is, that they may recommend 
the gospel and Christ’s holy religion to the 
good opinion of those that are without, by 
their meek, humble, obedient, and faithful 
conduct in allthings. Even servants, though 
they may think that such as they, in so low 
and inferior a condition, can do little to bring 
repute to Christianity, or adorn the doctrine 
of Christ, and set forth the excellences of his 
truth and ways, yet, if they be careful to do 
their duty, it -will redound to the glory of 
God and the credit of religion. ‘The un- 
believing masters would think the better of 
that despised way, which was every where 
spoken against, when they found that those 
of their servants who were Christians were 
better than their other servants—more obe- 
dient and submissive, more just and faithful, 


‘and more diligentin their places. True religior 


Naiure and design of the gospel. 


is an honour to the professors of it ; and they 
should see that they do not any dishonour 
to it, but adorn it rather in all that they are 
able. Our light must shine among men, so 
that they, seeing our good works, may glorify 
our Father who is in heaven. And thus of 
the apostle’s directions to Titus, about the 
discharge of his office, in reference to several 
sorts of persons. 

1) For the grace of God that 
bringeth salvation hath appeared to 
all men, 12 Teaching us that, deny- 
ing ungodliness and worldly lusts, we 
should live soberly, righteously, and 
godly, in this present world; 13 
Looking for that blessed hope, and 
the glorious appearing of the great 
God and our Saviour Jesus Christ ; 
14 Who gave himself for us, that he 
might redeem us from all iniquity, 
and purify unto himself a peculiar 


people, zealous of good works. 

Herewe havethe grounds or considerations 
upon which all the foregoing directions are 
urged, taken from the nature and design of 
the gospel, and the end of Christ’s death. 

I. From the nature and design of the 
gospel. Let young and old, men and women, 
masters and servants, and "Titus himself, let 
all sorts do their respective duties, for this 
is the very aim and business of Christianity, 

ra instruct, and help, and form persons, 
vnder all distinctions and relations, to a right 
frame and conduct. For this, 

1, They are put under the dispensation of 
the grace of God, so the gospel is called, 
Eph. iii, 2. It is grace in respect of the 
spring of it—the free favour and good-will of 
God, not any merit or desert in the creature; 
as manifesting and declaring this good-will 
in an eminent and signal manner ; and as it is 
the means of conveying and working grace 
in the hearts of believers. Now grace is 
obliging and constraining to goodness: Let 
not sin reign, but yield yourselves unto Ged ; 
for you are not under the law, but under grace, 
Rom. vi. 12—14. The love of Christ con- 
strains us not to live to self, but to him (2 Cor. 
v. 14, 15); without this ‘effect, grace is re- 
ceived in vain. 

2. This gospel grace brings salvation (re- 
veals and offers it to sinners and ensures it 
to believers)—salvation from sin and wrath, 
from death and hell. Hence it is called the 
word of life; it brings to faith, and so to 
life, the life of holiness now and of happiness 
hereafter. The law is the ministration of 
death, but the gospel the ministration of iife 
and peace This therefore must be received 
as salvation (its rules minded, its commands 
obeyed), that the end of it may be obtained, 
the salvation of the soul. And more imex- 
cusable will the neglecters of this grace of 
God bringing salvation now be, since, 


: 


| 


TITUS. 


3. It hath appe 
clearly and Beers 
The old dispensation was comp 
and shadowy ; this is a clear and 
light ; and, as it is now more bright, s¢ 
diffused and extensive also. For, 

4. It hath appeared to ali men; not 
Jews only, as the glory of God appez 
mount Sinai to that particular people, 
out of the view of all others; 4b tg 
grace is open to all, and all are invite 
come and partake of the benefit of it, 
tiles as well as Jews. publication: 
is free and + Diseiple all 
Preach the gospel to every creature. Yh 
is broken down; there is no such € 
now as formerly. The oueoial of, J 
Christ, which was kept seeret since the 
began, now is made manifest, and by thes 
tures of the prophets, according to the 
mandment of the everlasting God, mad 
to all nations for the obedience of fai 
xvi. 25, 26. The doctrine of grace and « 
tion by the gospel is for all ranks « 
ditions of men (slaves and servants, a 
as masters), therefore engaging ange 
raging all to receive and believe it, 2 
suitably to it, adorning it in all thin 

5. This gospel revelation is yeh 
not by way of information oat 
only, as a schoolmaster does his s 
by way of precept and command, asasove 
who gives laws to his su s. 
what to shun and what. to fo 
to avoid and what to do. The | 
not for speculation only or chiefly, bt ) 
practice and right ondaxing of life ; 
teaches us, 

(1.) 'Fo abandon sin: Dienying w 
and wordly lusts ; to renounce and h 
more to do with these, as we have 
off, concerning the former conversati 
man which is corrupt; that is, 
body of sins, here distributed into 
and worldly lusts. “Put away u 
and irreligion, all unbelief, neglect | 
esteem of the divine Being, not lovin 
fearing, nor trusting in him, nor obeyi 
as we should, neglecting his ondim 
slighting his worship, profaning hi 
or day. Thus deny ungodliness (hai 
put it away); and worldly lusts, all co 
and vicious desires and affections t pl 
in worldly men, and carry out to wo 
things _ the lusts of the flesh also, and q 
eye, and the pride of life, all sensuality 
filthiness, covetous desires and: 2 
seeking and valuing more’ the praise 
than of God; put away all t i 
earthly sensual conversation suits me ot a 
venly calling. Those that are Christ's” 
crucified the flesh with the affections 
They have done it by covenant-eng 
and promise, and have initially < 
ingly done it in act; they are gois 
work, cleansing themselves. more | 
from “all filthiness of flesh and spirit. 


y yes 


ee 


‘et 


. 


ree 


7 


a 


-irst unteaches that which is evil, 

on sin; and then, 
"To make conscience of that which is 
To live soberly, righteously, and godly, 
c. Religion is not made up of negatives 
'; there must be doing good as well as 
hewing svil; in theseconjunctly is simcerity 
foved and the gospel adorned. We should 
ye soberly with respect to ourselves, in the 
le government of our appetites and passions, 
ing the limits of moderation and tem- 
e, avoiding all inordinate excesses; and 
hteously towards ali men, rendering to all 
jeir due, and injuring none, but rather doing 
jod to others, according to our ability and 
ir need : this seems a part of justice and 
isness, for we are not born for our- 
8s alone, and therefore may not live to 
selves only. Ve are members one of an- 
ier, and must seek every man another’s 
ath, 1 Cor. x. 24; xii. 25. The public, 
ecially, whieh includes the interests of all, 
st have the regards of all. Selfishness is 


share in us which is theirdue. How 
le then will a just and righteous con- 
ict ‘be! It secures and promotes all in- 
ests, not particular only, but general and 
blic, and so contributes to the peace and 
iness of the world. Lave righteously 

e as well as soberly. And godly 
od, in the duties of his worship and 
rvice. to him indeed should run 
ouch all. Whether you eat; or drink, or 
batso you do, do all to the glory of God, 
Cor. x. 31. Personal and relative duties 
¢ be done in obedience to his commands, 
ith due aim at pleasing and honouring him, 
om principles of holy love and fear of him. 
lat there is an express and direct duty also 
lat we owe to God, namely, belief and ac- 
vledsment of his Leing and perfections, 
ying him imternal and external worship 
homage,—loving, fearing, and trusting 
thim,—depending on him, and devoting our- 
lves to him,—observing all those religious 
ties and ordinances that he has appointed, 
raying to him, praising him, and me- 
ting on his word and works. This is 
lmess, looking and coming to God, as 
ir state now is, not immediately, but as he 
S manifested himself in Christ; so does 
fe gospel direct and require. To go to 
od in any other way, namely, by saints or 
els. is unsuitable, yea, contrary to the 

del rule and warrant. All communica- 
ms from God to us are through his Son, 
ir returns must also be by him. God 
‘Christ we must look at as the object of our 
pe and worship. Thus must we exercise 
Selves to godliness, without which there 
>no adorning of that gospel which is 
img to it, which teaches and requires 
a de ent. A gospel conversation 
ust be a godly conversation, expres- 
our love and fear and reverence of God, 
ype and trust and confidence in him, as 


prt of unrighteousness ; it robs others of | 


CHAP. II. The holy tendency of the gospes: 


manifested inthis Sor. We are tite cireum- 
cision (who have in truth what was signified 
by that sacrament) who worship God in the 
Spirit, and rejoice in Christ Jesus, and have 
no confidence in the flesh. See m how small a 
compass our duty is. comprised ; it is put inte 
few words,. denying ungodliness and worldiy 
lusts, and living soberly, righteously, and godlu, 
in this present world. ‘The gospel teaches us 
not only how to believe and hope well, but 
also to live well, as becomes that faith and 
hope in this present world, and as expectants 
of another and better. There is the world 
that now is, and that which is to come ;- the 
present is the time and place of our trial, 
and the gospel teaches us to live well here, 
not, however, as our final’state, but with an 
eye chiefly to a future : for it teaches us in all, 

(3.) To look for the glories of another world, 
to which a sober, righteous, and godly life in 
this is preparative : Looking for that blessed 
hope, and the glorious appearing of the great 
God and our Saviour Jesus Christ. Hope, by 
a metonymy, is put for the thing hoped for, 
namely, heaven and the felicities thereof, 


| called emphatically that hope, because it is 
|the great thing we look and long and wait 
for; and a blessed hope, because, when at- 


tamed, we shall be completely happy for 
ever. And the glorious appearing of the great 
God and our Saviour Jesus Christ. This de- 
notes both the time of the accomplishing of 


our hope and the sureness and greatness of 


it: it will be at the second appearing of 
Christ, when he shall come in his own glory, 
and in his Father’s, and of the holy angels, 
Luke ix. 26 His own glory which he had 
before the world was; and his Father’s, 
being the express image of his person, and as 
God-man, his delegated ruler and Judge; and 
of the holy angels, as his ministers and 
glorious attendants. His first coming was 
im meanness, to satisfy justice and purchase 
happiness ; his second will be in majesty, te 
bestow and instate his people in it. Christ 
was once offered to bear the sins of many ; 
and unto those that look for him will he appear 
the second time, without sin, unto salvatic 2, 
Heb. ix. 28. The great God and our Saviour 
(or even owr Saviour) Jesus Christ ; for they 
are not two subjects, but one only, as appeate 
by the single article, rot peyddou Gcod rai 
Dwrijpoc, not Kai rod Zwrijecc, and so is wai 
rendered 1 Cor. xv. 24, When he shall nave 
delivered up the kingdom to God, even the Fa- 
ther ; ty Oe Kai Marpi. Christ then is th: 
great God, notfiguratively.asmacistrates and 
others are sometimes called gods, or as ap- 
pearing and acting in the name of God. but 
properlyand absolutely, the true God (1 John 
Vv. 20), the mighty God (Isa. ix. 6), who, being 
tn the form of God, thought it not robbery to be 
equal with God, Phil. ii. 6. In his second 
coming he willreward hisservants,and bring 
them to glory with him. Observe, ay 
There is a common and blessed hope for 

true Christiansintheotherworld. If in this 


Nature of Christ's redemption, 


of all men the most miserable, 1 Cor. xv. 19. 
By hope is meant the thing hoped for, namely. 
Christ himself, who is called our hope (1 Tim. 
i. 1), and blessedness in and through him, 
even riches of glory (Eph. i. 18), hence 
fitly termed here that blessed hope. [2.] 
The design of the gospel is to stir up all toa 
good life by this blessed hope. Gird up the 
loins of your mind, be sober, and hope to the 
end for the yrace that is to be brouyht unto 
you at the revelation of Jesus Christ, 1 Pet. i. 
13. ‘To the same purport here, Denying un- 


. godliness and worldly lusts, live soberly, 


righteously, and godly, in this present world, 
looking for the blessed hope; not as merce- 
naries, but as dutiful and thankful Christians: 
What manner of persons ought you to be in 
all holy conversation and godliness, looking for 
and hastening to the coming of the day of God ! 
2 Pet. ili. 11, 12. Looking and hastening, 
that is, expecting and diligently preparing 
for it. [3.] At, and in, the glorious ap- 
pearing of Christ will the blessed hope of 
Christians be attained; for their felicity will 
be this, To be where he is, and to behold his 
glory, John xvii. 24. The glory of the great 
God and our Saviour will then break out as 
the sun. Though in the exercise of his 
judiciary power he will appear as the Son of 


Ty bot See ee 
= 
“F 


TRUSS ae 
life only they had hope in Christ, they were! the end of Christ’s death 


ee 


° i 
ae 


of his doctrine. Here we hay 
1. ‘I'he purchaser of salvation— 
that yreat God and our Saviour, 
simply as God, much less as man 
as God-man, two natures in one 
man, that he might obey, and suffer, and 
for man, and be meet to deal with hi 
for him; and God, that he might suppor 
manhood, and give worth and efficacy to 
undertakings, and have due regard to 
rights and honour of the deity, as well as 
good of his creature, and bring about 
latter to the glory of the former. Su 
one became us ; and this was, 
2. The price of our redemption : He 
himself. ‘The Father gave him, but he g 
himself too; and, in the freeness and vo! 
tariness, as well as the greatness of the ¢ 
ing, lay the acceptableness and merit 9 
Therefore doth my Father love me, beca 
lay down my. life, that I might take.it a 
No man taketh it from me, but I lay it, 
of myself, John x. 17, 18. So John xvii. 
“ For their sakes I sanctify myself, or sep 
and devote myself to this work, to be 
priest and a sacrifice to God for the 
men.” The human nature was the offer 
and the divine the altar, sanctifying the: 
and the whole the act of the person. 


2 


man, yet will he be mightily declared to be gave himself a ransom for all, \ Tim, | 
* the Son of God too. The divinity, which | Once in the end of the world hath he appe 
: on earth was much veiled, will shine out then; to put away sin by the sacrifice of hin 

as the sun in its strength. Hence the| He was the priest and sacrifice too. We 

work and design of the gospel are to raise| redeemed, not with silver and gold, but 

the heart to wait for this second appearing of precious Ulood of Christ (1 Pet. i. 18, 
43 , Christ. We are begotten again to a lively| called the blood of God (Acts xx. 28), tha 
{, hope of it (1 Pet. i. 3), turned to serve the| of him who is God. _ 
47 diving God, and wait for his Son from heaven,|~ 3. The persons for whom: For us, us 
1 Thess. i. 9, 10. Christians are marked by| verishing sinners, gone off from God, 
this, expecting their Master’s coming (Luke| turned rebels against him. He gave him 
xii. 36), loving his appearance, 2 Tim. iv. 8.{for us, not only for our good, but in 
Let us then look to this hope; let our loins| stead. Messiah was cut off, not for him 


be girt, and our lights burning, and our- 
selves like those who wait for their Lord ; the 
day or hour we know not, but he that shall 
come wiil come, and will not tarry, Heb. x. 
37. [4.] The comfort and joy of Chris- 
tians are that their Saviour is the great God, 
and will gloriously manifest himgelf at his 
second coming. Power and love, majesty 
and mercy, will then appear together in the 
highest lustre, to the terror and confusion of 
the wicked, but to the everlasting triumph 
and rejoicing of the godly. Were he not 


thus the great God, and not a mere creature, | 


he could not be their Saviour, nor their hope. 
Thus of the considerations to enforce the 
directions of all sorts to their respective du- 
ties from the nature and design of the gospel. 
And ‘herewith is connected another ground, 
namely, 


IJ. l'rom the end of Christ’s death: Who | deem us from all iniquity ?_ Answer, 


gave himself for us, that he might redeem us 
from all iniquity, and purify unto himself a 
pecoler people, zealous of good works, v. 14. 
To bring us to holiness and happiness was 


‘buted to the person. God purchast 


but fo. us. He suffered, the just for 
unjust, that he might bring us to God, 1 
lil. 18. He was made sin for us (an offe 
and sacrifice for sin), that we might be: 
the righteousness of God in him, 2 Cor. 
Wonderful condescension and gr 
loved us, and gave himself for us ; 
we do less than love and give up oursely 
him? Especially considering, od 
~ 4. The ends of his giving himself for 
(1.) That he might redeem us from all inig 
This is fitted to the first lesson, denying 
godliness and worldly lusts. Christ gave | 
self to redeem-us from these, therefore 
them away. To love and live im sin 1 
trample under foot redeeming blood, to 
spise and reject one of the greatest ben 
of it, and to-act counter to its desi ns 
how could the short sufferings of Chris 


the infinite dignity of his person. HE 


was God suffered, though not as God. — 
acts and properties of either nature are | 


i 


SU Are 


CHAP. U. Exhortations io various dutwc, 


with his own blood, Acts xx. 28.| 11. The manner; by doctrine, and exhorta- 
payment be made at once, no need of | tion, and reproof with all authority. 2 ‘Tim. 
for ever. A mere creature could | iii. 16, All seripiure is given by inspiration 
t do this, from the finiteness of his nature; | of God, and is profitable for doctrine, for re- 
t God-man could. Thegreat God and our | proof, for correction, and for instruction ir: 
viour gave himself for us: this accounts | righteousness ; that is, to teach sound doc- 
it. By one offering he hath for ever per-| trine, to convince of sin and refute error, tc 
”d those that are sanctified, Heb. ix. 25, | reform the life. and to carry forward in what 
x. 14. He needed not to offer himself |is just and good; that the man of God (the 
3, nor could he be holden of death, when | Christian or minister) may be perfect, tho- 
had once undergone it. Happy end and | roughly furnished to all good works that are 
Christ’s death, redemption from all | to be practised by himself or to be taught io 
nity! Christ died for this: and, (2.) To|others. Here is what will furnish for ail 
fy to himself a peculiar people. This en- | parts of his duty, and the right discharge of 
s the second lesson: To live soberly,|them. ‘‘ These things speak, or teach; shun 
j ly, and godly, in this present world. | not to declare the whole counsel of God.” 
ist died to purify as well as to pardon— ‘rhe great and necessary truths and duties of 
ir , to heal the nature, as well | the gospel, especially, these speak and erhort, 
free say guilt and condemnation. He | sapaxd\u, press with much earnestness. Mi- 
6 himself for his church, fo cleanse i¢. | nisters must not be cold and lifeless in de- 
us does he make fo himself a peculiar | livering heavenly doctrine and precepts, as 
ple, by purifying them. Thus are they |if they were indifferent things or of little 
suished from the world that lies in| concern; but they must urge them with earn- 
ckedness ; they are born of God, and as- | estness suitable to their nature and import- 
nilated to him, bear his image, are holy as | ance; they must call upon persons to mind 
ar heavenly Father is holy. Observe, Re- and heed, and not be hearers only, deceiving 
Son from sin and sanctification of the | themselves ; but doers of the word, that they 
ire go together, and both make a peculiar | may be blessed therein. And rebuke ; convince 
sple unto God: freedom from guilt and | and reprove such as contradict or gainsay, or 
Gemnation, freedom from the power of neglect and do not receive the truth as they 
ts, and purification of soul by the Spirit. | should, or retain it in unrighteousness—those 
ese are a chosen generation, a royal priest-| who hear it not with such a believing and 
bd, a holy nation, and so a peculiar people. | obedient mind and heart as they ought, but, 
d, (3.) Zealous of good works. This pecu-| instead of this (it may be) live in contrary 
P people, as they are made se by grace | practices, showing themselves stubborn and 
fifyina them, so must they be seen to be | disobedient, and to every good work repro- 
by doing good, and a zeal therein. Ob-| bate, Rebuke with all authority, as coming 
fe, The gospel is not a doctrine of licen-|in the name of God, and armed with his 
isness, but of holiness and good life. We |threatenings and discipline, whoever make 
sdeemed from our vain conversation, to | light of which will do it at their peril. Mi- 
pve God in holiness and righteousness all the | nisters are reprovers in the gate. 
ys of our life. Let us see then that we do| III. Here is a special instruction to Titus 
id, and have zeal in it; only looking that | m reference to himself: “ Let no man despise 
be guided by knowledge and spirited thee ; that is, give no occasion to do so, nor 


th love, directed to the glory of God, and-| suffer it without reproof, considering that he 
ays in some good thing. And thus of who despiseth despiseth not man, but God.” 
Or thus, “‘ Speak and exhort these things, press 
them upon all, as they may respectively be 
concerned ; ae ean and faithfulness 
F : reprove sin, and carefully look to thyself and 
id rebuke with all authority. Let thy own conduct, and then none will despise 
despise thee. thee.” The most effectual way for ministers 
apostle closes the chapter (as he began | to secure themselves from contempt is to keep 
a summary direction to Titus upon | close to the doctrine of Christ, and imitate 
in which we have the matter and | his example—to preach and live well, and do 
of ministers’ teaching, and a special | their duty with prudence and courage; this 
jon to Titus in reference to himself. | will best preserve both their reputation and 
The matter of mimisters’ teaching: | their comfort. . 
se things, namely,those before mentioned: | Perhaps too an admonition might be here 
Jewish fables and traditions, but the | intended to the people—that Titus, though 
and duties of the gospel, of avoiding | young, and but a substitute of the apostle, 
‘and living soberly, nghteously, and | yet should not be contemned by them, but 
, in this present wor!d. Observe, Mi-| considered and respected as a faithful minis- 
rs in their preaching must keep close to | ter of Christ, and encouraged and supported 
ie word of God. If any man speak, let him|in his work and office. “ Know those that 
sak as the oracles of God, 1 Pet.iv.11,andnot | /abour among you, and are over you in the 
and inventions of his own brain. | Lord, and admonish you ; and esteem ther 


— motive to the duties directed, from the 
i of Christ’s death. 
15 These things speak, and exhort, 


ete ae ee 
Ta! a > 
Lf ~~ 


+= . 


ee eee 
Jak - oe : 
8 Sea Se 


Be A Ee ae ee 
y Pe . _ am of ae 


renewing of the Holy Ghost; 6 required by magistrates and witl a 


3 


ee Oe ee 
ézhoriutions to several duties. Tithe 
very highly in love for their work’s sake, , subject to princ 
1 ‘Thess. v. 12, 13. Mind their teaching, re- | magistrates. J} 
spect their persons, support them in their} for the 


salvation of souls.’ 
CHAP. TIL. 


Of cuties which concery Christians mere tu common, aud the 
feasups of them, ver. 1—S. Wirat Vitus in teaching should 


avoid, and how he should deal with a heretic, with some other dinate, in the government unde: ry hic 
2 Sa (ver. SH), and eelntatinus in the close, ver. ab; live, of whatever form it be; that i. 

UT them in mind to be subject} subject to them and obey them im 

to principalities and powers, to | lawful and honest, and which it belo 
obey magistrates, to be ready to/| their office to require. ‘The Chris 
every good work, 2 To speak evil|£°° Was misrepresented by its advel 
f asl ch eeceel hast | prejudicial to the rights of prinee 
dé no man, to be no brawiers, Owd | civil powers, and tending to faction a 
gentle, showing all meekness unto | dition, and to rebellion against lawful 3 
all men, 3 For we ourselves also | tity; therefore io put to silence the gn 
were sometimes foolish, disobedient, | °/ J die iar perv ris itl 
. eases “A P J es, mus € 
deceived, serving divers lusts, and | +5: ighew \theemanben exatmples ‘rather 
pleasures, iiving in malice and envy, | due subjeetion and obedience to the g 
hateful, and hating one another. . 4|ment that is over them. Natural des 
But after that the kindness and love | liberty must be guided and bounded) 


> . }, son and scripture. Spiritual pri 
of God our Saviour toward man} io. aie void oriareaken{Asht-tealil 


appeared, 5 Not by works of righ- strengthen, their obligations to civil ¢ 
teousness which we have done, but | « Remind them therefore to be subject fo 
according to his mercy he saved us, | cipalities and powers and to obey magi. 


age yt : And, 2. To be ready to every good 
by the washing of regeneration, and Some’ ref thd int gorse leper 


Which he shed on us abundantly sphere: “ Whatever tends to goc 
through Jesus Christ our Saviour ;j|and to promote and secure public tra 
7 That being justified by his grace, | lity and peace, be not backward, 


we should be made heirs according} ;°. promotes ae ou 
> . is | OF 


to the hope of eternal life. 8 Thes| pot to be hereto restrained. 7, 
is a faithful saying, and these things| regards doing good im all kinds, a 
I will that thou affirm constantly, | every occasion that may offer, whe 


that they which have believed in | Shecting God, ousselves, os ous ae 
God might he careful to maintain world, | EURntaenee Ramat are true, 
good works. These things are good | just, pure, lovely, of good report ; af t 
and profitable unto men. any virtue, if there be any praise, tl 
Here is the ‘fourth thing in the matter of | these things (Phil. iw. 8), to do and fol 
the epistle. ‘The apostle had directed Titus | further them. Mere harmlessness, 0 
in reference to the particular and special| words and good meanimgs only, 
duties of several sorts of persons; now he | enough without good works. Pu 
bids him exhort to what concerned them | and undefiled before God and the FM 
more in common, namely, to quietness and | this, to visit the fatherless and the wit 
submission to rulers, and readiness to do| their affliction, and keep dl 
good, and to equitable and gentle behaviour | world. “ Not only take, but seek, o 
towards all men—things comely and orna- | for doing good, keep fitness amd re 
mental of religion; he must therefore put| that way, put it not off to others, be 
them in mind of such things. Ministers are | brace and lay hold on it thyself, dehig 
people’s remembrancers of their duty. As| rejoice therein, put all in mind 
they are remembrancers for the people to God | And, 3. To speak evil of no 
in prayers (Isa. lxii. 6), so are they from God | BAacdnpety, to revile, or curse, C 
to them in preaching: I will not be negligent | none: or (as our translation mo! 
to put you always in remembrance, 2 Pet. 1.12. | to speak evil of none, unjustly 
Forgetfulness of duty is a Common frailty ; | or unnecessarily, without call, : 
there is need therefore of reminding and’ may do hurt but no good to the perst 
uickening them thereto. Here are the) self or any other. If no good can 
uties themselves, and the reasons of them. | rather than speak evil unnecessar 
I. ‘Lhe duties themselves, which they were | thing. We must never take 


to beremindea of. 1. Put them in mind to de | speaking ill of others, nor make he 1 


but the best that we can. 


0 ‘Bemstare d stories, to the prejudice 
bour’s good name and the de- 
2 of brotherly love. Misrepresenta- 


We 


r reach or cognizance, 
reach ch of this prohibition. 
mimion, so it is of great malignity. 


2 


As this evil is 
If 
man seemeth to be religious and bridleth | 
i. 26. Such loose uncharitable talk is 
= to God, and hurtful among men. 
i. 9, He thet covereth a transgres- 
love (that is, to himself by this 
ss and charity, or rather to the trans- 
+ but he that repeateth a matter (that 
and tells the faults of another abroad) 
very friends ; he raises dissensions 
les his friend from himself, and 
Séroen others. This is among the 


it unfits for Christian communion | 
or. vi 10. Remind them therefore to 
this. And, 4. To be no brawlers ; 
you Ripe fighters, either with hand 
, HO guarrelsome contentious per- 
p t to give or return ill and provoking 
A holy contending there is for 
rs good and important, and in a manner 
le and becoming, not with wrath nor in- 
§ violence. Christians must follow the 
, that are conducive to peace, and tnat 
ceful, not a rough and boisterous and 
way, ‘but as becomes the servants of 
God of peace and love (Rom. xi. 19), 
arly beloved, avenge not yourselves, but ra- 
r gi @ place unio wrath ; this is the Chris- 
edlom and duty. The glory of a man 
S over a transgression ; it is the duty 
reasonable, and therefore certainly of a 
flan man, whose reason is improved and 
ad by religion ; such may not, and will 
resently fall foul on one who has of- 
q him, but, like God, will be slow to 
, and ready to Sorgive. Contention and 
fe arise from men’s lusts, and exorbitant 
ruly eeesons, which must be curbed and 
ed, not indulged ; and Christians need 
reminded of these things, that they do 
y a wrathful contentious spirit and be- 
ur displease and dishonour God and dis- 
igion, promoting feuds in the places 
ove hey live. Hethatis slowto anger is better 
mighty, and hethatruleth his spirit than 
‘taketh a city. Wherefore it follows, 
“But gentle; exieccic, equitable and just, or 
I di and fair in constructions of things, not 
¥ words or actions in the worst sense; 
fo: peace sometimes yielding somewhat 
trict right. And, 6. Showing all meekness to 
We must be of a mild disposition, 
only have meekness in our hearts, but 
we in our speech and conduct. All 


olay 


va 


CHAP. Lil. 


up and down as tale-bearers, ! 


d the society of the blessed in heaven, 


Characteristics of an unrenceed state. 


occasions, not towards friends only, but ¢e 
all men, though still with wisdom, as James 
adshonishes: Jam. iii. 13. “ Distinguish the 
person and the sin; pity the one and hate 
the other. Distinguish between sin and sin: 


oF insinuations of bad intentions, or|look not on all alike, there are motes and 
risy in what is done, things out of! 4eams. Distinguish also between sinner and 
these come withm | sinner: of some have compassion, others save 


with fear, pulling them out of the fire, thus 
making a difference, Jude 22,23. Mind these 
things ; the wisdom that 1s from above is pure 


, that man’s religion is vain, \ind peacenble, gentle and easy to be entreated.” 


Meekness of spirit and demeanour renders 
religion amiable; it is a commanded imita- 
tion of Christ the grand exemplar, and what 
brings its own reward with it, in the ease 
and comfort of the disposition itself and the 
blessings accompanying it. These shall be 
glad and rejoice, shall be taught and guided 
in their way, and satisfied with bread, and 
beautified with salvation. Thus of the duties 
themselves, which ‘Titus was to put people in 


to be put off (Eph. iv. 31); for, if in- | mind of: for which, 


II. He adds the reasons, which are derived 

1. From their own past condition. Consi- 
deration of men’s natural condition is a great 
means and ground of equity and gentleness, 
and all meekness, towards those who are yet 
in such a state. This has a tendency to 
abate pride and work pity and hope in 
reference to those who are yet unconverted : 
“We ourselves also were so and so, corrupt 
and sinful, therefore we should not be impa- 
tient and bitter, hard and severe, towards 
those who are but as ourselves once were. 
Should we then have been willing to be con- 
temned, and proudly and rigorously dealt 
with? No, but treated with gentleness and 
humanity ; and therefore we should now so 
treat those who are unconverted, according 
to that rule of equity: Quod tidi non vis fiert, 
alteri ne feceris—What you would not have 
done to you that do not you to another.” 
Their past natural condition is set forth in 
divers particulars. We ourselves also were 
sometimes, (1.) Foolish ; without true spiritual 
understanding and knowledge, ignorant of 
heavenly things. Observe, ‘Those should be 
most disposed to bear with others’ follies who 
may remember many of their own; those 
should be meek and gentle, and patient to- 
wards others, who once needed and doubtless 
then expected the same. We ourselves also 
were sometimes foolish. And, (2.) Disobe- 
dient; heady and unpersuadable, resisting 
the word, and rebellious even against the 
natural laws of God, and those which human 
society requires. Wellare these set together, 
foolish and disobedient. For what folly like 
this, to disobey God and his Jaws, natural or 
revealed? This is contrary to right reason, 
and men’s true and greatest interests; and 
what so foolish as to violate and go counter 
to these? (3.) Deceived, orwandering ; namely, 
out of the ways of truth and holiness. Man 
in this his degenerate state is of a straying 


ss—meekness in all instances and} nature, thence compared toa lost sheep ; thir 


a8 


5 ge: Ss 
2 = se 


437") 


The import and crigin of salvation. 


_— ‘Se a eee A> 


ae 


must be sought and brought back, and 
guided in the right way, Ps. cxix. 176. He 
is weak, and ‘ready to be imposed upon by 
the wiles and subtleties of Satan, and of men 
lying in wait to seduce and mislead. (4.) 
Serving divers lusts and pleasures ; namely, 
as vassals and slaves under them. Observe, 
Men deceived are easily entangled and en- 
snared; they would not serve divers lusts 
and pleasures as they do, were they not 
blinded and beguiled intothem. See here too 
what a different notion the word gives of a 
sensual and fleshly life from what the world 
generally has of it. Carnal people think 
they enjoy their pleasures; the word calls it 
servitudeand vassalage: they are very drudges 
and bond slaves under them; so far are they 
from freedom aad felicity in them that they 


are captivated by them, and servethem as task-: 


masters and tyrants. Observe further, It is 
the misery of theservants of sin that they have 
many masters, one lust hurrying them one 
way, and another another ; pride commands 
one thing, covetousness another, and often a 
contrary. What vile slaves are sinners, while 
they conceit themselves free! the lusts tnat 
tempt them promise them liberty, Sut in 
yielding they become the servants ©: corrup- 
tion ; for of whom a man is overcome of the 
same is he brought into bondage. (5.) Living 
in malice, one of those lusts that bear rule in 
them. Malice desires nurt to another and 
rejoices in it. (6 And envy, which grudges 
and repines at anothex’s good, frets at his 
prosperity and success in any thing: both 
are roots of bitterness, whence many evils 
spring: evil thoughts and speeches, tongues 
set on jire of heii, detracting from and im- 
pairing the just and due praises of others. 
Their words are swords, wherewith they slay 
the good name and honour of their neighbour. 
This was the sin of Satan, and of Cain who 
was of that evil one, and slew his brother; 
for wherefore slew he him, but of this envy 
and malice, because his own works were evil, 
and his brother’s righteous? ‘These were some 
of the sins in which we lived in our natural 
state. And, (7.) Hateful, or odious—deserv- 
ing to be hated. (8.) And hating one another. 
Observe, Those that are sinful, living and 
allowing themselves in sin, are hateful to 
God and all good men. Their temper and 
ways are so, though not simply their persons. 
tis the misery of sinners that they hate one 
another, as it is the duty and happiness of 
saints to love one another. What contentions 
and quarrels flow from men’s corruptions, 
such as were in the nature of those who by 
conversion are now good, but in their uncon- 
verted state made them ready to run like 
furious wild beasts one upon another! The 
consideration of its having been thus with us 
should moderate our spirits, and dispose us to 
be more equal and gentle, meek and tender- 
hearted, towards those who are such. ‘This 


is the argument from their own past condition | be the author, his free grace the 


here described. And he reasons, 


TITUS, 


2. Krom their pre 


no merit nor strength of 
by the mercy and free grace oi 
of Christ, and operation of his Spirit 
forewe haveno ground, in respectot 
to contemn those who are yet u 
but rather to pity them, and c 
concerning them, that they, though in | 
selves as unworthy and unmeet as we 
yet may obtain sip as we have: ; 
upon this occasion the apostle ag 
the causes of our salvation, vy. 4—7. - 

(1.) We have here the prime autho 
salvation—God the Father, therefore te 
here God our Saviour. Au things 
God, who hath reconciled us to himse 
Jesus Christ, 2 Cor. v.18. Ail things be 
ing to the new creation, and re 
fallen man to life and happiness, 
the apostle is there speaking, all theset 
are of God the Father, as contrive 
beginner of this work. There is an 01 
acting, as in subsisting. The Father be 
the Son manages, and the Holy Spirit 
and. perfects all. God (namely, the I 
is a Saviour by Christ, through the § 
John iii. 16, God so loved the world 
give his only begotten Son, that whoever 6 
in him might not perish, but have everla 
life. We is the Father of Christ, and th 
him the Father of mercies; all g 
blessings are by Christ from him, Ep) 
We joy in God through Jesus Christ, | 
11. And with one mind, and one ; 
glorify God, even the Father of ou 
Jesus Christ, Rom. xv. 5. xg 

(2.) The spring and rise of it—the 
philanthropy, or kindness and love of ( 
man. By grace we are saved from 
last. Thisis the ground and motive. — 
pity and mercy to man in mi 
first wheel, or rather the Spirit in 
that sets and keeps them all in m 
is not, cannot be, moved by any 
himself. The occasion is in man, 
misery and wretchedness. Sin b 
misery, wrath might have issued o 
than compassion; but God, knowing 
adjust all with his own honour and 
tions, would pity and save rather thand 
He delights in-mercy. Where sin 
grace did much more abound. Wert 
riches of goodness and mercy, Rom. il. 4 
ii. 7. Let us acknowledge i 
him the glory of it, not turni 
tonness, ae to chanel eee 

(3.) Here is the means, or instrun 
cause—the shining out of this love and 
of God in the gospel, after it ap; 
is, in the word. The appearing ¢ 
grace has, through the Spirit, gr 
soften and change and turn to God, 
is the power of God to salvation to ev 
that believeth. ‘Vhus haying assei 


tthe manifestation of thir in the 


of salvation, hat the Eoncur of all 
be the better securea to him, 
ds and motives are here 
removed: ~ lve of ae which 
we have done, but according to his mercy, he 
saved us; not for foreseen works of ours, 
put his own free e and mercy alone. 
forks must be in the saved (where there is 
room for it), but not among the causes of 
his salvation ; they are the way to the king- 
dom, not the meriting price of it ; all is upon 
principle of undeserved favour and 
y from first to last. Election is of 
be: we are chosen fo be holy, not because 
antecedentiy seen that we should be 
Eph. i i. 4. It is the fruit, not the cause, 
‘of election: God hath from the beginning 
/ you io salration through sanctification | an 
te Spirit and belief of the truth, 2 Thess. 
ee So effectual calling, in which election 
jreaks out, and is first seen: He hath saved 
ts, and called us with a holy calling ; not 
CO ig to our works, but according to his 
purpose and grace, which was given us in 
Christ Jesus before the world began, 2 Tim. 
L9. We are justified freelu by grace (Rom. 
Mi. 24), and sanctified and saved by grace: 
y grace you are saved, through faith ; 


ph. ii. S. Faith and all saving graces are 
God’s free’gift and his work ; the beginning, 
merease, and perfection of them in glory, all 
from him. In building men up to be a 
ly temple unto God, from the foundation 
9 the top-stone, we must cry nothing but 
Grace, grace unto it. It is not of works, lest 
ny man should boast ; but of grace, that he 
glerieth should glory only in the Lord. 
us the true cause is shown, and the false 


_ .) Here is the formal cause of salvation, 
e wherein it lies, the beginnings of it 

Jeast—in regeneration or spiritual renew- 
ng, as it is here called. Old things pass 
ay, and all things become new, in a moral 
spiritual, not in a physical and natural, 
se. It is the same man, but with other 
pSitions and habits; evil ones are done 
, as to the prevalency of them at present; 
‘and all remains of them in due time will be 
RO, when the work shall be perfected in 
aaven. A new prevailing principle of grace 

holiness is wrought, which inclines, and 
ays, and governs, and makes the man a 
Man, a new creature, having new 
houghts, desires, and affections, a new and 

y turn of life and actions; the life of God 
Man, not only from God in a special 
inner, but conformed and tending to him. 


ing and increasing to perfection ; there- 
re it is said, He saved us. What is so 
as sure to be perfected in time, is 
essed as if it already were so. Let us 
Took: <0 tis therefore without delay; we must 
‘be initially saved now, by regeneration, if on 

pod ground we would expect complete 


= is salvation begun, and which will be | 


OHAP. Hil. 


! 


fleqenerafion. 


salvation in heaven. The change then will 
be but in degree, not in kind. Grace is 
glory begun, as glory is but grace in its 
perfection. How few mind this! Mest act 
as if they were afraid to be happy before the 
time ; they would have heaven, they pretend, 
at last, yet care not for holiness now; that 
is, they would have the end without the 
beginning; so absurd are sinners. But 
without regeneration, that is, the first resur- 
rection, there is no attaining the second 
glorious one, the resurrection of the just 
Here then is formal salvation, i the new 
divine life wrought by the gospel. 

(6.) Here is the outward sign and seal 
thereof in baptism, called therefore the wash- 
ing of regeneration. The work itself is mward 

and spiritual; but it is outwardly signified 
and sealed in this ordinance. Water is of a 
cleansing and purifying nature, does away 
the filth of the flesh, and so was apt to signify 
the doing away of the guilt and defilement of 
sin by the blood and Spirit of Christ, though 
that aptness alone, without Christ’s imstita- 
tion, would not have been sufficient. This 
it is that makes it of this signification on 
God’s part, a seal of righteousness by faith, 


and | as circumcision was, in the place of whieh it 
not of yourselves, it is the gift of God, | succeeds ; and on ours an engagement to be 


the Lord’s. Thus baptism saves figuratively 
and sacramentally, where it is rightly used. 
Arise, and be baptized, and wash away thy 
sins, calling upon the name of the Lord, 
Acts xxii.16 So Eph. v.26, That he might 
sanctify and cleanse us by the washing of 
water by the word. Slight not this outward 
sign and seal, where it may be had according 
to Christ’s appointment; yet rest not in the 
outward washing, but look to the answer of 
a good conscience, without which the external 
washing will avail nothing. The covenant 
sealed in baptism binds to duties, as well as 
exhibits and conveys benefits and privileges; 
if the former be not minded, in vain are the 
latter expected. Sever not what God has 
joined; in both the outer and inner part is 
baptism complete; as he that was circum- 
cised became debtor to the whole law (Gal. 
v. 3), so is he that is baptized to the gospel, 
to observe all the commands and ordinances 
thereof, as Christ appointed. Disciple ail 
nations, baptizing them: in the name of the 
Father, and of the Son, and of the Holy 
Ghost ; teaching them to observe all things 
whatsoever I have commanded you, Matt. 
xxviii. 19, 20. This is the outward sign 
and seal of salvation, baptism, called here 
the washing of regeneration. 

(7.) Hereis the principal eficient, namely, 
the Spirit of God; it is the renewing of the 
Holy Ghost ; not excluding the Father and 
the Son, who in all works without them- 
selves are concurring ; nor the use of means, 
the word and sacraments, by which the 
Spirit works; through his operation it is 
that they have their saving effect. In the 
economy of our salvation, the applying and 


Justification. TITUS. 


effecting part is especially attributed to the 
Holy Spirit. We are said to be born of the 
Spirit, to be quickened and sanctified by 
the Spirit, to be led and guided, strength- 
ened and helped, by the Spirit. Through 
him we mortify sin, perform duty, walk in 


God’s ways; ail the acts and operations of | such a dispensation poh we remain vi 


the divine life in us, the works and frais of 
righteousness without ux, ell ore through | 
this blessed and Efoly Spirli, wee is thereiore 
called the Spirit of life, and cf grace and 
holiness ; all grace is from him. Earnestly 
therefore is he to be xought, and greatly to 
be heeded by us, that we quench not his 
holy motions, nor resist and oppose him in 
his workings. Res delicatula est Spiritus— 
The Spirit is a tender thing. As we act 
towards him, so may we expect he will to 
us; if we slight, and resist, and oppose his 
workings, he will slacken them; if we con- 
tinue to vex him, he will retire. Grieve not 
therefore the Holy Spirit. of God, whereby 
you are sealed to the day of redemption, 
Eph. iv. 30. The Spirit seals by his re- 
newing and sanctifying, his witnessing and 
assurmg work; he distinguishes and marks 
out for salvation, and fits for it; it is his 
work: we could not turn to God by any 
strength of our own, any more than we can 
be justified by any righteousness of our own. 
‘3.) Here is the manner of God’s commu- 
nicating this Spirit in the gifts and graces of 
it; not with a scanty and niggardly hand, 
but most freely and plentifully: Which he 
shed on us abundantly. More of the Spirit 
in its gifts and graces is poured out under 
the gospel than was under the law, whence 
it is eminently styled the ministration of the 
Spirit, 2 Cor, ili. 8. A measure of the 
Spirit the church has had in all ages, but 
more in gospel times, since the coming of 
Christ, than before. The law came by Moses, 
but grace and truth by Jesus Christ ; that is, 
a more plentiful effusion of grace, fulfilling 
the promises and prophecies of old. Isa. 
xliv. 3, I will pour water upon him that is 
thirsty, and floods upon the dry ground. I 
will pour my Spirit upon thy seed, and my 
blessing upon thy offspring : this greatest and 
best of blessings, an effusion of grace, and 
of the sanctifying gifts of the Spirit. Joel. 
ii. 28, I will pour out my Spirit upon all flesh ; 
not on Jews only, but Gentiles also. This 
was to be in gospel times; and-accordingly 
(Acts ii. 17, 18, 33), speaking of Christ risen 
and ascended, having received of the Kather 
the promise of the Holy Ghost, he hath shed 
forth (says Peter) this that you now see and 
hear: and ch. x. 44, 45, The Holy Ghost fell 
on all those that heard the word, Gentiles as 
well as Jews. This indeed was, in-a great 
measure, in the miraculous gifts of the Holy 
Ghost, but not without his sanctifying graces 
also accompanying many if not all of them. 
There was then great abundance of common 
gifts of illumination, outward calling and 
profession, and genera) faith, and of more 


special gifts of sanetifie 
faith, and hope, and omen ler gi 
of the Spirit. Let us get a share in th 
What will it signify if much be 

and we remain dry?. Our conden 
will but be ag: the more if 


of grace. Be jilled with the Spirit, s 
apostle; it is duty as well as privilege, 
cause of the means which God in the 
is ready to bless and make effectual ; thi 
the manner of God’s beara pao 
and ail spiritual blessings under the ¢ 
—plentifully ; he is not straitened t 
us, but we towards him and in ou 
(9.) Here is the procuring cause of 
namely, Christ: Through Jesus “the Sp 
Saviour. Heit is who purchased the Spi 
and his saving gifts and graces. All coi 
through him, and through him as a Savi 
whose undertaking and work 1t is to b . 
grace and glory; he is our righteousness | 
peace, and our head, from whom we f 
spiritual life and influences. He is 
God to us wisdom, righteousness, if 
tion, and redemption. Let us praise ( 
for him above all; let us go to the Father 
him, and improve him to all sanctifying 4 
saving purposes. Have we grace? — r: 
thank him with the Father and Spirit fo 
account all things but loss and 
excellency of the knowledge of him, and gr 
and increase therein more and more. __ 
(10.) Here are the ends why we are bro 
into this new spiritual condition, nam 
justification, and heirship, and hope of 
nal life: That, being justified by his g 
should be made heirs according to the 
eternal life. Justification in the gospels 
is the free remission of a sinner, an ce 
ing him as righteous through the rightec 
ness of Christ received by faith. In it th 
is the removing of guilt that bound 
punishment, and the accepting and dea 
with the person as one that now is right 
in God’s sight. This God does free 
us, yet through the intervention of 
sacrifice and righteousness, laid he Y 
faith (Rom. iii. 20, &e.): Hy the deeds of 
law shall no flesh be justified : 0 
the righteousness of God, wivich is i Faith 
Jesus Christ unto all and upon all th 
believe, whence (v. 24) we are § oO 
justified Sreely by his grace, through the 
demption that is in Jesus Christ. m 
hath set forth to be @ pri tt 
Faith in his blood, to declare his righteous 
for the remission of sins, that he migh 
just, and the justifier of him that bel 
Jesus. God, in justifying a sinner in” 
of the gospel, is gracious to him, ' 
just to himself and his law, forgiveness bel 
through a perfect righteousness, and ‘s 
faction made to justice by Christ, who 
propitiation for sin, and not merited *b y 1 
sinner himself. So it ishere: Not é 
of righteousness which we have iowtil 


BF 


4 


ORS 


wie 


to his mercy he saved us, that, being 


their goodness and usefulness to men. Ob 
by his grace, we should be made heirs 


serve, When he has opened the grace uf 
to the hope of eternal life. It is by | God towards us, he immediately presses the 
, ‘as the spring and rise (as was said), | necessity of good works ; for we must not 
hens through the redemption that is in |.expect the benefit of God’s mercy, unless we 
Christ as making the way, God’s law and | make conscience of our duty (v. 8): This is 
justice being thereby : satisfied, and by faith | a faithful saying, and these things I will that 
i on. By him (by Christ) thou affirm constantly (this is a true Chris- 
are justified from all things|tian doctrine of highest importance, and 
which they could not be justified by the| which ministers must most earnestly and 
of Moses, Acts xiii. 39. Hence the | constantly press and inculcate), that those 
desires ‘to be found in him, not having | who have believed in God do not think that a 
, which was of the law, | bare naked faith will save them; but it must 
that which is through the faith of Christ, be an operative working faith, bringing forth 
which is of God by faith. | the fruit of righteousness; they must make 
et us not trust therefore in our own righ- | it their care ‘o maintain good works, not todo 
or merit of good works, but m/| them occasionally only, and when opporta- 
$ righteousness alone, received by | nities come in their way, but to seek opportu 
for justification and acceptance with | nities for doing them. These things are good 
and profitable unto men: these good works, 
say some, or the teaching of these things 
rather than idle questions, as follows. These 
things are good in themselves, and the teach- 
img of them useful to mankind, making 
persons a common geod in their places. 
i Note, Ministers, in teaching, must see that 
meg of all this is by Christ, that, dewg | they deliver what issound and good im it- 
ied by his grace, we should be made heirs. | self, and profitable to those that hear: all 
C e, Our justification is by the grace of | must be to the use of edifying both of per- 
Sod, and our justification by that grace is| sons and societies. 


in order to our being made feirs of} 9 But avoid foolish questions, and 


; life ; without such justification there : : : 
Tabs 20 adoption and sonship, and ated genealogies, and contentions, and 


‘right of inheritance. John i. 12, Whoever strivings about the law; for they 
, ‘him (namely, Christ), to them gave he| are unprofitable and vain. 10 A man 
to become the sons of God, even to those|that is a heretic after the first and 
believed on his name. Eternal life is set | <e¢ond admonition reject; 1! Knowing 


iad of aint — Em ci eR that he that is such is subverted, and 


‘made heirs of it and have a kind of pos-| sinneth, being condemned of himself. 
ion of it even now; faith and hope bring| 12 When I shall send Artemas unto 
z and fill with joy in the well-grounded | thee, or Tychicus, be diligent to 
Race Though he has not his portion in | COM€ Unto me to Nicopolis: for I 
he has good hope through grace, and have determined there to winter. 13 


= Ana under all jitiaplioe. There is | Bring Zenas the lawyer and Apelios 


' 


od. Inherent righteousness we must have, 
: | the fruits of it in works of obedience; 

however as our justifying righteousness 

fore God, but as fruits of our justification, 
| evidences of our interest in Christ and |i 
alification for life and happiness, and the 
and part of it; but the pro- 


state in view. He is waiting for an | on their journey diligently, that no- 
incorruptible, undefiled, and that) thing be wanting unto them. 14 
Sider: away, reserved in heaven for him. rang . ras | < 
well may such comfort themselves with | “4 Jet our's also Jearn to maintam 
words! And now all this gives good| good works for necessary uses, that 
-Teason why we should = all a to|they be not unfruitful. 15 All that 
men, because we have experienced so it ute thee. ree 
ch be ences ee Keates set lore at hat alg to the fee Geanee 
Gol to us, cap may hope that they, in God’s | ‘> ©V ; 
‘time, may be partakers of the like grace as with you all. Amen. 
we are. And thus of the reasons of equal| Here is the fifth and last thing im the 
and gentle, meek and tender behaviour to-| matter of the epistle: what Titus should 
wards others, from their own bad condition | avoid in teaching ; how he should deal with 
‘im time past, and the present more happy |a heretic; with some other directions. Ob- 
‘state into which they are brought, without | serve, 
ly merit or deservings of their own, and; I. That the apostle’s meaning might bo 
into by the same grace others may be | more clear and full, and especially fitted to 
also. the time and state of things in Crete, and the 
The apostle, having opened the duties | many judaizers among them, he tells Titus 
“af Christians in common, with the reasons | what, in teaching, he should shun, v. 9 
“®especting themselves, adds another from | Tiere are needful questions to be Giscussed 
a - VOL. 1X, 2L 


3 
' 


CHAP. IIT. The treatment of heretics. 


A 
: 
, 
1) 
| 
1 
: 
: 


Re Og 
ee - 


ee ON Oe a ee oe 


4 
\ 


The treatment of heretres. 


and cleared, such as make for improvement 
in useful knowledge ; but idle and foolish en- 
quiries, tending neither to God’s glory nor 
the edification of men, must be shunned. 
Some may have a show of wisdom, but are 
vain, as many among the Jewish doctors, as 
well as of later schoolmen, who abound with 
questions of no moment or use to faith or 
practice; avoid these-—dnd genealogies (of 
the gods, say some, that the heathen poets 
made such noise about; or rather those that 
the Jews were so curious in): some lawful 
and useful enquiries might be made into 
these things, to see the fulfilling of the scrip- 
tures in some cases, and especially in the 
descent of Christ the Messiah; but all that 
served to pomp only, and to feed vanity, in 
boasting of a long pedigree, and much more 
such as the Jewish teachers were ready to 
busy themselves in and trouble their hearers 
with, even since Christ had come, and that dis- 
tinction of families and tribes had been taken 
away, as if they would build again that policy 
which now is abolished, these Titus must 
withstand as foolish and vain.—And conten- 
tions, and strivings about the law. There were 
those who were for the Mosaic rites and ce- 
remonies, and would have them continued in 
the church, though by the gospeland the com- 
ing of Christ they were superseded and done 
away. Titus must give no countenance to 
these, but avoid and oppose them; for they 
are unprofitable and vain: this is to be re- 
ferred to all those foolish questions and gene- 
alogies, as well as those strivings about the 
law. ‘They are so far from instructing and 
building up in godliness, that they are hin- 
drances of it rather: the Christian religion, 
and good works, which are to be maintained, 
will hereby be weakened and_ prejudiced, 
the peace of the church disturbed, and the 
progress of the gospel hindered. Observe, 
Ministers must not only teach things good 
and useful, but shun and oppose the con- 
trary, what would corrupt the faith, and 
hinder godliness and good works ; nor should 
people have itching ears, but love and em- 
brace sound doctrine, which tends most to 
the use of edifying. 

II. But because, after all, there will be 
heresies and heretics in the church, the apos- 
Ue next directs Titus what to do in such a 
case, and how to deal with such, v.10. He 
who forsakes the truth as it isin Christ Jesus, 
who broaches false doctrines and propagates 
them to the corrupting of the faith in weighty 
and momentous points, and breaks the peace 
of the church about them, after due means 
used to reclaim him, must be rejected. “ Ad- 
monish him once and again, that, if possible, 
he may be brought back, and thou mayest 
gain thy brother ; but, if this will not reduce 
him, that others be not hurt, cast him out of 
the communion, and warn all Christians to 
avoid him.—Knowing that he that is such is 
subverted (turned off from the foundation) 
ard sinneth enievously, being self-condemned. | 


TITUS. 


nitions, but are obstinate in | 
errors, are subverted and self- 
they inflict that punishment upon th 
which the governors of the church 
inflict upon them: they throw the 
out of the church, and throw off its 
munion, and so are self-condemned. 
serve, 1. How great an evil real here 
not lightly therefore to be charged upon 
though greatly to be taken heed of by a 
Such a one is subverted or perverted—a n 
taphor from a building so ruined as to rend 
it difficult if not apogee to repair and rai 
it up again. Real heretics have seldom be 
recovered to the true faith: not so muc 
defect of judgment, as perverseness of # 
will, being in the case, through pride, or< 
bition, or self-willedness, or covetousness, « 
such like corruption, which therefore mi 
be taken heed of: “ Be humble, love @ 
truth and practise it, and damning here 
will be escaped.” 2. Pains and pa 
must be used about those that err r 
grievously. They are not easily and soon 
be given up and cast off, but competent tir 
and means must be tried for their recover 
3. The church’s means even with hereti 
are persuasive and rational. They must 
admonished, instructed, and warned 
much vovGecia imports. 4. Upon continu 
obstinacy and irreclaimableness, the chur 
has power, and is obliged, to preserve its ¢ 
purity, by severing such a corrupt memb 
which discipline may by God’s blessing | 
come effectual to reform the offender, or ifn 
it will leave him the more inexcusable in 
condemnation. J 
11I. The apostle subjoins some furthi 
directions, v. 12, 13. Here are two persoi 
things enjoined :— . 
1. That Titus should hold himself reat 
to come to Paul at Nicopuilis (a city of T 
as is reckoned, on the borders of Macedoniz 
as soon as Artemas or Tychicus sho 
sent to Crete, to supply his place, and te 
care of the churches there when he shoul 
leave them. The apostle would not haj 
them in their young and weak state be w: 
out one or other of chief sufficiency, to guil 
and help them. Titus, it seems, was 
their ordinary fixed bishop or pastor, 
evangelist, otherwise Paul would not hai 
called him so much from his charge. ( 
Artemas we read little, but ‘Tychicus is men 
tioned on many occasions with respect. Pa) 
calls him a beloved brother, and faithful m 
nister, and fellow-servant in the Lord : one fi 
therefore for the service intimated. Wher 
Paul says to Titus, Be diligent to come to m 
to Nicopolis, for I have determined there t 
winter, it is plain that the epistle was no 
written from Nicopolis, as the posterip 
would have it, for then he would have sai 
I determined here, not there, to winter. — 
2. The other personal charge to Titus 


that he would bring two of his friend 


wa 6 


a. ‘ " J 4 = i. 4 if 
ett dae said CHAP. LIT. Apostolic benedict:on. 
ey. diligently, and see them fur- | they will not be unprofitable members of the 
that nothing should be wanting to | body, not burdensome and chargeable to 
"This was to be done, not as a piece | others, but enabled to be helpful to those in 
n civility only, but of Christian} want. To maintain good works for necessary 
, out of respect both to them and the | uses ; not living like drones on the labours of 
: were sent about, which probably | others, but themselves fruitfultothe common - 
to preach the gospel, or to be in some | benefit. 
serviceable to the churches. Zenas is| IV. The apostle concludes with salutations 
led the lawyer, whether in reference to the ; and benedictions, v. 5. Though perhaps not - 


“a ~ 


pes al 


ae 


oman or the Mosaic law, as having some | personally known (some of them at least), 
ie been his profession, is doubtful. Apollos | yet all by Paul testify their love and good 
fas an eminent and faithful minister. Ac-| wishes to Titus, owning him thereby in his 
mpanying such persons part of their way, | work, and stimulating him tc go on therein. 
‘accommodating them for their work and | Great comfort and encouragement it is to 
7 have the heart and prayers of other Christians 
with and for‘us. Greet those that love us in 

the faith, or for the faith, who are our loving 
fellow-christians. Holiness, or the image of 
God in any, is the great endearing thing that 
gives strength to all other bonds, and is itself 
the best. Grace be with you all. Amen. ‘This 
is the closing benediction, not to Titus alone, 
but to all the faithful with him, which shows 
that though the epistle bears the single name 
of Titus in the inscription, yet it was for the 
use of the churches there, and they were in 
the eye, and upon the heart, of the apostle, 
in the writing of it. “ Grace be with you all, 
the love and favour of God, with the fruits 
and effects thereof, according to need, spi- 
ritual ones especially, and the increase and 
feelmg of them more and more in your 
souls.” This is the apostle’s wish and prayer, 
labour and employment, to provide | showing his affection to them, his desire of 
emselves and their families, that they| their good, and a means of obtaining for 
unprofitable burdens on the earth ;””| them, and bringing down upon them, the 
me understand it. Let them not think 
at Christianity gives them a writ of ease ; 
it an obligation upon them to seek 
ome t work and calling, and therein to 
de with God. This is of good report, will 
edit religion and be good to mankind; 


neys, was a pious and needful service; 
to her this, and lay in for it, what the 
le had before exhorted Titus to teach 
he repeats here- Let ours also learn to 
intain good works for necessary uses, that 
ey be not unfruitful, v.14. Let Christians, 
ose who have believed in God, learn to 
gintain good works, especially such as these, 
orting ministers in their work of preach- 
‘and spreading the gospel, hereby be- 
ag fellow-helpers to the truth, 3 John, 
That they be not unfruitful. Chris- 
y is not a fruitless profession; the 


ssors of it must be filled with the fruits 
righteousness, which are by Jesus Christ, to 
| glory and praise of God. It is not enough 
at they be harmless, but they must be 
rofitable, doing good, as well as eschewing 
Let ours set up and maintain some 


thing requested. Observe, Grace is the chief 
thing to be wished and begged for, with 
respect to ourselves or others; it is, sum- 
marily, all good. Amen shuts up the prayer, 
expressing desire and hope, that so it may, 
and so it shall be 


AN 


EXPOSITION, 
WITH PRACTICAL OBSERVATIONS, 


% 


OF THE EPISTLE OF ST. PAUL 


TO PHILEMON. 


f 


415 epistle to Philemon is placed the last of those with the name of Paul to them, perhaps 
because the shortest, and of an argument peculiar and different from all the others ; yetsuch as 
the Spirit of God, who indited it, saw would, in its kind, be very instructive and useful in the 
churches. The occasion of it was this :—Philemon, one of note and probably a minister in the 
church of Colosse, a city of Phrygia, had a servant named Onesimus, who, having purloined his 
goods, ran away from him, and in his rambles came to Rome, where Paul was then a prisoner 


- 


r 


D agies 


Se Beran Fe el a” ‘ , b na 
Ae ba as it 3 Sain 
oo’ VM 
Introduction. PHIL 4 fe ec 
for the gospel, and, providentially coming under his preaching her 2 wa ly 
God, converted by him, after which he ministered awhile to the apostle in 
have been further useful to him, but, understanding him to be another 1 ant 
would not, without his consent, detain him, but sends him back with this letter- nend: 
wherein he earnestly sues for his pardon and kind reception. , . Ne he 
Before we enter on the exposition, such general things as follow may be taken notice ‘fron 
'  epistle and what relates to it; namely, I. The goodness and mercy of God to a poor wand 
sinner, bringing him by his gracious providence under the means, and making them effec 
to his conversion. Thus came he to be sought of him that asked not for him, and to’ 
of him that sought him not, Isa. xv. 1. Il. The great and endeared affection between 
convert and him whom God used to be the instrument of his conversion. Paul regards € 
fugitive now as his son in the faith, and terms him his own bowels ; and Onesimus readily sei 
Paul in prison, and would gladly have continued to do so, would duty have permitted; 
being another’s servant, he must return and submit himself to bis master, and be at his dispe 
III. The tender and good spirit of this blessed apostle Paul. - With what earnestness does 
Concern himself for the poor slave! Being now, through his preaching, reconciled to God 
labours for reconciliation between him and his master. How pathetic a letter does he 
write in his behalf! Scarcely any argument is forgotten that could possibly be used in 
case; and all are pressed with such force that, had it been the greatest favour to himself thal 
was asking, he could not have used more. IV. The remarkable providence of God in preser 
such a short writing as this, that might be thought of little concern to the church, being 
only a letter to a particular person (as those to Timothy, and Titus, and Gaius, and the € 
lady, likewise were), but of a private personal matter, namely, the receiving of a poor fug 
ervant into the favour and family of his injured master. What in this is there that co 
the common salvation? And yet over this has there been a special divime care, it being ¢ 
(as the other scriptures were) by inspiration of God, and in some sort, as ie lt tba able 
doctrine, for reproof, for correction, and for insiruction in righteousness. God would have ex 
a proof and instance of his rich and free grace for the encouragement and comfort of the mean 
and vilest of sinners, looking to him for merey and forgiveness; and for imstruction to m 
ters and others not to despise any, much less to judge them as to their final state, as if 
were utter cast-aways, but rather to attempt their conversion, hoping they may be saved; 1 
wise how to behave towards them. Joy must be on earth, as well as there is in heaven 
one sinner who repenteth. Such must now be loved, and helped, and confirmed in goc 
furthered in it; and, in their outward concerns, their comfort and welfare must be co: 
and promoted as much as possible. And, on their part, they must be humble and grate 
knowledgmg God and his instruments in what good they have received, ready to all sui 
returns, making what reparation they can in case of injuries, and living a life of thankful 
and obedience. To such purposes may this epistle have been written and preserved. 
perhaps, V. There may be something further in all this; at least, by way of allusion, | 
applicable to the mediation and intercession of Christ for poor sinners. e, like Ones 
were revolters from God’s service, and had injured him in his rights. Jesus Christ finds us, 
by his grace works a change in us, and then intercedes for us with the Father, that we maj 
received #nto his favour and family again, and past offences may be forgiven; and we 
that the Father heareth him always. There is no reason to doubt but Paul prevailed 
Philemon to forgive and receive Onesimus : and more reason have we to be confident that 
intercession of Christ with the Father is prevalent for the acceptance of all whose case he 
in hand and recommends tohim, From these general observations we come to the epistle ifs 


"aN hts 


a 


<x 
en 


a CHAP. I. 


6 That the communication of ¢ 

: Au this epistle we have, 1, The preface, ver.J—7. If. The substar 4 ; + 

U ca ind hea ce eee Trad ie atlle we Dehibicak venice faith may become effectual by t 
‘ the end. acknowledging of every good 


AUL, a prisoner of Jesus Christ, 
and Timothy our brother, unto 
Philemon our dearly beloved, and fel- 
lowlabourer, 2 And to our beloved 
Apphia, and Archippus our fellow- 
soldier, and to the church in thy 
house: 3 Grace to you, and peace, 
from God our Father and the Lord 
Jesus Christ. 4 I thank my God, 
making mention of thee always in 
my prayers, 5 Hearing of thy love 
and faith, which thou hast toward 
the Lord Jesus, and toward all saints; 


which is in you in Christ Jesus. 
For we have great joy and conso. 

in thy love, because the bowels 
saints are refreshed by thee, b 

I. In the first two verses of the pre 
have the persons from and to whom 
written, with some annexed note or 
plying somewhat of argument to the 
of the letter. 

1. The persons writing: Paul, the prin 
pal, who calls himself @ prisoner @ 
Christ, that is, for Jesus Christ. — 
prisoner simply is no comfort nor |} 
but such as Paul was, for ‘the fai 
preaching of the gospel, this was true 


id proper to move Philemon upon the re- 
nest made to him by sucha one. A peti- 
fion from one suffering for Christ and his 
gospel would surely be tenderly regarded by 
a believer and minister of Christ, especially 
when strengthened too with the concurrence 
of Timothy, one eminent in the church, some- 
times called by Paul his son inthe faith, but 
now, it is likely, grown more in years, he 
styles him his brother. What could be de- 
nied to two such petitioners? Paul is not 
slight in serving a poor convert; he gets all 
the additional help he can in it. 
_ 2. The persons written to are Philemon and 
Apphia, and with them Archippus, and the 
ehureh in Philemon’s house. Philemon, the 
master of Onesimus, was the principal, to 
whom the letter is inscribed, the head of the 
family, in whom were the authority.and power 
of taking in or shutting out, and whose pro- 
perty Onesimus was: with him therefore 
i lay the business. To Philemon our 
dearly beloved, and fellow-labourer ; a good 
man he was, and probably a minister, and on 
both accounts dearly beloved by Paul. A 
lover of good men is one property of a good 
minister (Tit. i. 8), and especially must such 
love those who labour with them in the work 
a gospel, and who are faithful therein. 
e general calling as Christians knits those 
together who are Christians; but, when con- 
junction in the special calling as ministers is 
added, this will be further endearing. Paul, 
im the highest degree of ministry, not only 
calls Timothy, an evangelist, his brother, but 
Philemon, an ordinary pastor, his dearly be- 
loved fellow-labourer—an example of humi- 
lity and condescension, and of all affectionate 
regards, even in those that are highest in the 
ehurch, towards others that are labourers in 
the samé special heavenly calling. With 
pag Apphiais joined, probably his yoke- 
ellow; and,having a concern in the domes- 
tic affairs, the apostle directs to her likewise. 
She was a party offended and injured by 
‘Onesimus, and therefore proper to be taken 
Notice of in a letter for reconciliation and for- 
ome Justice and prudence would direct 
aul to this express notice of her, who might 
be helpful in furthering the good ends of his 
writing. She is set before Archippus, as 
more concerned and having more interest. A 
conjunction there is in domestic matters 
oetween husband and wife, whose interests 
are one, and whose affections and actings must 
correspond. ‘These are the principal parties 
: nto. The less principal are, Archippus, 
‘and the church in Philemon’s house. Archippus 
was a minister in the church of Colosse, 
Philemon’s friend, and probably co-pastor 
erm Paul might think him one whom 
ilemon would advise with, and who might 
be capable of furthering the good work of 
‘peace-making and forgiveness, and therefore 
might judge fit to put him in the inscription 
of the letter, with the adjunct of fellow-soldier. 
‘He had called Philemon his fellow-labourer. 


+ 7 2 


CHAP. L 


a a a a a i 


es | 


7 


A postolie. salutations 


Ministers must look on themselves as: la- 
bourers and soldiers, who must therefore take 
pains, and endure hardship; they must stand 
on their guard, and make good their post; 
must look on one another as fellow-labourers, 
and fellow-soldiers, who must stand together, 
and strengthen one another’s hands and 
hearts in any werk of their holy function and 
calling: they need see to it that they be pro- 
vided with spiritual weapons, and skill to use 
them; as labourers they must minister the 
word, and sacraments, and discipline, and 
watch over souls, as those that must give an 
account of them; and, as soldiers, they must 
fight the Lord’s battles, and not entangle 
themselves in the things of this life, but at- 
tend to the pleasing of him who hath chosen 
them to be soldiers, 2 Tim. i. 4. To these 
it is added, And to the church m thy house, 
his whole family, in which the worship of 
God was kept up, so that he had, as it were, 
achurch in his house. Observe, (1.) Families 
which generally may be most pious and or- 
derly may yet have one or other in them im- 
pious and wicked. This was the aggravation 
of Onesimus’s sin, that it was where he might 
and should have learned better; it is hkely 
that he was secret in his misconduct, till his 
flight discovered him. Hearts are unknown 
but to God, till overt acts discover them. (2.) 
This one evil servant did not hinder Phile- 
mon’s house from being called and counted 
a church, for the religious worship and order 
that were kept up in it; and such should all 
families be—nurseries of religion, societies 
where God is called on, his word is read, his 
sabbaths are observed, andthe members are in- 
structed in the knowledge of him and of their 
duty to him, neglect of which is followed with 
ignorance and all corruption. Wicked fami- 
lies are nurseries for hell, as good ones are 
for heaven. (3.) Masters and others of the 
family may not think it enough to be good, 
singly and severally in their personal capaci- 
ties, but they must be socially so; as here 
Philemon’s house was a church; and Paul, 
for some concern that all might have in this 
matter of Onesimus, directs to them all, that . 
their affection as well as Philemon’s might 
return to him, and that in their way and 
place they might further, and not hinder, the 
reconciliation wished and sought. Desirable 
it is that all in a family be well affected to- 
wards one another, for furthering their par- 
ticular welfare and for the common good and 
benefit of all. On such accounts might it 
be that Paul inscribed his letter here so gene- 
rally, that all might be the more ready to 
own and receive this poor convert, and to be- 
have affectionately towards him. Next to 
this inscription is, 

II. The apostle’s salutation of those named 
by him (v. 3) Grace to you and peace from 
God our Father and the Lord Jesus Christ. 
This is the token in every epistle; so the 
apostle writes. He is ahearty well-wisher to 
all his friends, and wishes for them the best 


Sve Oe AN ae | OS ee 


Gratitude on Philemon’s behalf. 


things; not gold, nor silver, nor any earthly 
aot, in the first or chief place, but grace 
and peace from God in Christ; he cannot 
give them himself, but he prays for them 
from him who can bestow them. Grace, the 
free favour and good-will of God, the spring 
and fountain of all blessings; and peace, all 
good, as the fruit and effect of that grace. 
To you, that is, be bestowed on you, and 
continued to you, with the comfortable feel- 
ing and sense of it in yourselves. From God 
our Father and the Lord Jesus Christ. Yhe 
Holy Spirit also is understood, though not 
named; for all acts towards the creatures are 
of the whole Trinity: from the Father, who 
is our Father in Christ, the first in order of 
acting as of subsisting; and from Christ, his 
favour and good-will as God, and the fruits 
of it through him as Mediator, God-man. It 
is in the beloved that we are accepted, and 
through him we have peace and all good 
things, who is, with the Father and Spirit, to 
be looked to and blessed and praised for all, 
and to be owned, not only as Jesus and 
Christ, but as Lord also. In 2 Cor. xiii. 14 
the apostle’s benediction is full: The grace of 
the Lord Jesus Christ, und the love of God, 
and the communion of the Holy Ghost, be with 
you all, Amen. Observe, Spiritual blessings 
are first and especially’to be sought for our- 
selves and others. ‘The favour of God and 
peace with him, as in itself it is the best and 
most desirable good, so is it the cause of all 
other, and what puts sweetness into every 
mercy and can make happy even in the want 
of all earthly things. Though there be no herd 
in the stall, and the labour of the olive fail, 
yet may such rejoice in the Lord, and joy in 
the God of their salvation, Hab. iii. 17, 18. 
There are many that say, Who will. show us 
any good? But, if God lift up the light of 
his countenance, this will put more joy and 
gladness into the heart than all worldly in- 
crease, Ps. iv. 6,7. And Num. vi. 26, The 
Lord lift up the light of his countenance upon 
thee, and give thee peace. In this is sum- 
marily all good, and from this one fountain, 
God the Father, Son, and Spirit, all comes. 
After this salutation of the apostle to Phile- 
mon, and his friends and family, for better 
making way still for his suit to him, 

III. He expresses the singular affection he 
had for him, by thanksgiving and prayer to 
God in his behalf, and the great joy for the 
many good things he knew and heard to be 
in him, v.4—7. The apostle’s thanksgiving 
and prayer for Philemon are here set forth by 
the object, circumstance, and matter of them, 
with the way whereby much of the knowledge 
of Philemon’s goodness came to him. 

1. Here is the object of Paul’s praises and 
prayers for Philemon: I thank my God, mak- 
ing mention of thee in my prayers, v.4. Ob- 
serve, (1.) God is the author of all the good 
that is in any, or that is done by them. From 
me is thy fruit found, Hos. xiv. 8. ‘lo him 
therefore is ail the praise due. 1 Chron. xxix. | 


PHILEMON. 


ee se 
Oo 
ee 
13, 14, But [or for] who am I, 
my people, that we should be abi 
willingly after this sort? For 
of thee, both wherewith to offer, and 
and heart to do it. On this account (says 
we thank thee our God, and praise thy glor 
name. (2.) It is the privilege of good 
that in their praises and prayers they come 
God as their God: Our God, we thank ti 
said David; and I thank my God, said Pe 
(3.) Our prayers and praises should be offer 
up to God, not for ourselves only, but 
others also. Private addresses should no 
altogether with a private spirit, minding o 
own things only, but others must be reme 
bered by us. We must be affected with 
and thankfulness for any good in then 
done by them, or bestowed on them, as 
as is known to us, and seek for them wl] 
they need. In this lies no little part of 
communion of saints. Paul, in his pri 
thanksgivings and prayers, was often parti 
lar in remembering his friends: I thank 
God, making mention of thee in my prayer 
sometimes it may be by. name, or at le 
having them particularly in his though 
and God knows who is meant, though n 
named. ‘This is a means of exercising lo 
and obtaining good for others. Strive w 
me, by your prayers to God for me, said t 
apostle : and what he desired for himself 
surely practised on behalf of others; so shot 
all. Pray one for another, says James, v. 1 
2. Here is the circumstance: Alu 
making mention of thee. Always—usual 
not once or twice only, but frequently. — 
must we remember Christian friends x 
and often, as their case may need, beari 
them in our thoughts and upon our he 
before our God. 3 
3. Here is the matter both of Ifis prais 
and prayers, in reference to Philemon. ~ 
(1.) Of his praises. [1.] He thanks G 
for the love which he heard Philemon h 
towards the Lord Jesus. He is to be loy 
as God superlatively, as his divine perfeetic 
require; and as related to us, the Lord, 
our Lord, our Maker, Redeemer, and Savio 
who loved us, and gave himself for us. | 
thanks God for what he heard of thi 
signal marks and expressions of it in Phi 
mon. {[2.] For his faith in Christ al 
Love to Christ, and faith in him, are prit 
Christian graces, for which there is gr 
ground of praise to God, where he h 
blessed any with them, as Rom. i. 8, I th 
my God because your faith is publish 
throughout the world ; and, in reference to t 
Colossians (ch. i. 3, 4), We give tha 
God since we heard of your faith in 
Jesus. This is a saving grace, and the ve 
principle of Christian life and of all go 
works. ([3.] He praises God likewise | 
Philemon’s love to all the saints. Ly 
must go together; for he who loveth him#l 
begat must and will love those also that are 
gotten of him, The apostle joins them in 


AV » 


ie you ‘have to all the ats: These bear 
ge of Christ, which will be loved by 
Christian. Different sentiments and 
s in what is not essential will not make a 
ference of affection as to the truth, though 
rence in the degrees of love will be ac- 
g as more or less of that image is dis- 
ed. Mere external differences are nothing 
Paul calls a poor converted slave his 
We must love, as God does, all 
nts. Paul thanked God for the good that 
not only in the churches, but in the par- 
ar persons he wrote to, and though this 
was known to him merely by report: 
ing of thy love and faith, which thou hast 
rds the Lord Jesus, and towards all saints. 
his was what he enquired after concerning 
is friends, the truth, and growth, and fruit- 
ess of their graces, their faith in Christ, 
id love to him and to all the saints. Love 
saints, if it be sincere, will be catholic and 
ersal love towards all saints; but faith 
1d are, though in the heart they are hidden 
, are known by the effects of them. 
efore, 

.) The apostle joins prayer with his 
ses, that the fruits of Philemon’s faith 
id love might be more and more con- 
yicuous, SO as that the communication of 
em might constrain others to the acknow- 
gment of all the good things that were in 
im and in his house towards Christ Jesus ; 
at their light might so shine before men that 
ey, seeing their good works, might be stirred 
) to imitate them, and to glorify: their Fa- 
who is in heaven. Good works must be 
e, not of vain-glory to be seen, yet such 
ay be seen to God’s glory and the good 


en. 
He adds a reason, both of his prayer and 
his praises (v. 7): For “we have great joy 
and consolation in thy love, becuuse the bowels 
ie saints are refreshed by thee, brother. 
he good thou hast done and still doest is 
jundant matter of joy and comfort to me 
d_ others, who therefore desire you may 
ntinue and abound in such good fruits 
‘e and more, to God’s honour and the 
it of religion. The administration of this 
e not only supplieth the want of the 
but is abundant also by many thanks- 
i gs unto God,” 2 Cor. ix. 12. 


8 Wherefore, though I might be 
+h bold in Christ to enjoin thee 
at which is convenient, 9 Yet for 
we’ssake I rather beseech thee, being 
th a one as Paul the aged, and now 
a prisoner of Jesus Christ. 10 
eseech thee for my son Onesimus, 
hom I have begotten in my bonds : 

Which ir. time past was to thee 
nprofitable, but now profitable to 


The apostle’s plea for Onesimue 
thee and tome: 12 Whom I have 
sent again: thou therefore receive 
him, that is, mine own bowels: 13 
Whom I would have retained with 
me, that in thy stead he might have 
ministered unto-me in the bonds of 
the gospel: 14 But without thy 
mind would I do nothing; that thy 
benefit should not be as it were of 
necessity, but willingly. 15 For 
perhaps he therefore departed for a _ 
season, that thou shouldst receive ~ 
him for ever; 16 Not now as a 
servant, but above a servant, a bro- 
ther beloved, specially to me, but 
how much more unto thee, both in 
the flesh, and in the Lord? 17 If 
thou count me therefore a partner, 
receive him as myself. 1s If he 
hath wronged thee, or oweth thee 
ought, put that on mine account; 
19 I Paul have written zf with mine 
own hand, | will repay zé: albeit IJ 
do not say to thee how thou owest 
unto me even thine own self besides 
20 Yea, brother, let me have joy of 
thee in the Lord: refresh my bowels in 
the Lord. 21 Having confidence in thy 
obedience I wrote unto thee, knowing 
that thou wilt also do more than I say. 
22 But withal prepare me also a 
lodging: for I trust that through 
your prayers I shall be ‘given unto 
you. 23 There salute thee Epaphras, 
my fellowprisoner in Christ Jesus ; 
24 Marcus, Aristarchus, Demas, Lu- 
cas, my fellowlabourers. 25 The grace 
of our Lord Jesus Christ be with your 
spirit. Amen. 


We have here, 

I. The main business of the epistle, which 
was to plead with Philemon on ~behalf o 
Onesimus, that he would receive him ie 
be reconciled to him. Many arguments 
Paul urges for this purpose, v. 8—21. The 

ist Argument is taken from what was be- 
fore noted, and is carried in the illative 
wherefore: “Seeing so much good is re- 
ported of thee and found in thee, especialiy 
thy love to all saints, now let me see it on 
a fresh and further occasion; refresh the 
bowels of Onesimus and mine also, in forgiving 
and receiving him, who is now a convert, 
and so a saint indeed, and meet for thy fa. 
vour and love.” Observe, A disposition to 
do good, together with past instances and ex- 
pressions of it, is a good handle to take hold 
of for pressing to more, “ Be not weary of — 


oF ae Tee SS SL, Mat 
Mb Rey Se 


The apostle’s plea for Onesimus. 


well-doing, go on as thou art able, and as} 
new objects and occasions occur, to do 
same still.” The 

2d Argument is from the authority of him 
that was now making this request to him: 
I might be very bold in Christ to enjoin thee 
that which is convenient, v. 8. The apostles 
had under Christ great power in the church 
over the ordinary ministers, as well as the 
members of it, for edification; they might 
require of them what was fit, and were 
therein to be obeyed, which Philemon should 
consider. ‘This was a matter withim the com- 


he would not in this instance act up to it. 
Observe, Ministers, whatever their power 
be in the church, are to use prudence in the | 
exercise of it; they may not unseasonably, 
nor further than is requisite, put it forth; in 
all they must use godly wisdom and discre- 
tion. Wherefore this may bea 
3d Argument, Waiving the authority which 
yet he had to require, he chooses to entreat it 
of him (vw. 9): Yet for love’s sake I rather be- 
seech thee. Observe, It is no disparagement 
for those who have power to be condescend- 
ing, and sometimes even to beseech, where, in 
strictness of right, they might command; so 
does Paul here, though an apostle: he en- 
treats where he might enjoin, he argues from 
love rather than authority, which doubtless | v 
must carry engaging influence with it. And 
especially, which may be a 
4th Argument, When any circumstance of 
the person pleading gives additional force to 
his petition, as here: Being such a one as Paul 
the aged, and now also a prisoner of Jesus 
Christ. Years bespeak respect; and the 
qi" motions of such, in things lawful and fit, 
should be received with regard. The request 
of an aged apostle, and now suffering for 
Christ and his gospel, should be tenderly con- 
sidered. “If thou wilt do any thing for a 
poor aged prisoner, to comfort me in my 
bonds, and make my chain lighter, g: ant me 
t ; this which I desire : hereby in a manner you 
“¢ will do honour to Christ m the person of an 
aged suffering servant of his, which doubt- 
less he will take as done to himself.” He 
makes also a 
5th Argument, From the spiritual relation 
now between Onesimus and himself: J be- 
seech thee for my son. Onesimus, whom I have 
; begotten in my bonds, v. 10. “Though of 
i right and in a civil respect he be thy servant, 
yet in a spiritual sense he is now a son to 


{ / me, God having made me the instrument of 
j ¥: his conversion, even here, where I am a pri- 
i \ soner for Christ’s sake.” Thus does God some- 
ae: times honour and comfort his suffering ser- 
Bi vants, not only working good in themselves 
; oe, by, their sufferings, exercising and improving 
a thereby their own graces, but making them 
te a means of much spiritual good to others, 
v * either of their conversion, as of Onesimus 


here, or of their confirmation and strengthen- 
as Phil. 2. 14, Many brethren, waxing 


Ing, 


PHILEMON.. Bihan = 44 
| confident by my 
the to speak the word of. 


’ pass of the apostle’s power to require, though | 


ia | es 


2. 


| When God’s servants are bound, 
and Spirit are not bound; spirit 
|may then be born to them. ‘The apostle 
an is here: My son, whom I hav 
gotten in my bonds ; he was dear to him, ; 
he hoped would be so to Philemon, unc 
this consideration. Prison-mercies are 
and much set by. Paul makes an argume 
to Philemon from this dear rélation that ne 
was between Onesimus and him, his son b 
gotten in his bonds. Anda © a, 
6th Argument is from Philemon’s own i 
terest: Who im time past was to thee x 
| fituble, but now profitable to thee and ton 
Oe EL: —_—s « (1.) Unsanctified p 
are unprofitable persons; they answer n 
the great end of their being maker i 
Grace makes good for pats Fs «In ti 
past unprofitable, but now profitable, inc S 
and fitted to be so, and will be so to t 
his master, if thou receive him, as he 
since his conversion been here to me, mini 
tering to me in my confinement.” 
seems an allusion to the name Onesimu 
which signifies profitable. Now he w 
answer to his name. It may be noted 
how the apostle speaks in this matter, 
Onesimus’s former case and conduct mig 
warrant; he had wronged his master, at 
ran away from him, and lived as if he we 
his own and not his ; yet as God covers 


sins of penitents, forgives and does not v 
braid, so should men. How tenderly de 
Paul here speak! Not that Onesimus’s si 
was small, nor that he would have any, r 
less himself, to take it so; but having be 
humbled for it, and doubtless taken sham 
to himself on account thereof, the apost 
now would not sink his spirit by contimui 
to load and burden him therewith, buts 
thus tenderly when he is rikadaahal 
Philemon not to make severe redcetionsl ) 
his servant’s misconduct, but to forgiv 
(2.) What happy changes conversion make 
of evil good! of unprofitable useful! Rel 
gious servants are a treasure in a fami 
Such will make conscience of their time a 
trusts, promoting the -interests of 
whom they serve, and managing all th 
for the best. This then isthe 
urged: “ It will now be for thy acl 
receive him: thus changed, as he is, 
mayest expect him to be a dutiful and 
ful servant, though im time past he was 
so.” Whereupon, ' 

7th Argument, He urges Philemon f 
the strong affection that he had to Onesim 
He had mentioned the spiritual relatior 
fore, My son begotten in my bonds; and n 
he signifies how dear he was to him: 
therefore receive him, that is my own bowel 
v.12. “TJ love himas I do myself, and he 
sent him back to thee for this end, that 


shouldst receive him; do it therefore f 
may sake, receive him as one thus ing 


aN ? - ee 


o\",, -_? 


Observe, Even good me?. way some- 
need great earnestness and entreaty to 
their ions, let go their resentments, 
id forgive those who have injured and of- 
mded them. Some have thought it to look 
1is way, when Paul is so pathetic and 
ynest, mustering up so many pleas and ar- 
uments to gain what he requests. Phile- 
on, a Phrygian, might perhaps be naturally 
tee and difficult temper, and thence 
eed no little pains in touching all the 
rings that might move him to forgiveness 
nd reconciliation; but rather should we 
rive to be like God, who is slow to anger, 
ady to forgive, and abundant in pardons. 
nd again, an 
8th Argument is from the apostle’s denying 
imself in sending back Onesimus: though 
¢ might have presumed upon Philemon’s 
ave to detain him longer, yet he would not, 
13, 14. Paul was now in prison, and 
anted afriend or servant to act for him, and 
ssist him, for which he found Onesimus fit 
nd ready, and therefore would have de- 
him to minister to him, instead of 
mon himself, whom if he had requested 
come to him in person for such pur- 
ose, he might have presumed he would not 
ave refused; much less might he have 
med that he would be unwilling his ser-. 
‘snouid do this in his stead; yet he 
ald not take this liberty, though his cir- 
astances needed it: I have sent him back 
) thee, that any good office of thine to me 
ight not be of necessity, but willingly. Ob- 
arve, Good deeds are most acceptable to 
d and man when done with most freedom. 
Paul herein, notwithstanding his apos- 
cal power, would show what regard he 
to civil rights, which Christianity does 
no means supersede or weaken, but ra- 
‘confirm and strengthen. Onesimus, he 
was Philemon’s servant, and therefore 
t his consent not to be detained from 
Tn his unconverted state he had vio- 
that right, and withdrawn himself, to 
master’s injury; but, now that he had 
his sin and repented, he was willing and 
‘ous to return to his duty, and Paul 
id not hinder this, but rather further it. 
might indeed have presumed on Phile- 
n’s willingness ; but, notwithstanding his 
, he would deny himself rather than take 
»way. And he further urges, 
th Argument, That such a change was 
r wrought in Onesimus that Philemon 
d not fear his ever running from him, or 
ag himany more: For perhaps he there- 
departed for a season, that thow shouldst 
e him for ever, v. 15. ‘There are those 
om Solomon says, [f thow deliver them, 
must do it again (Prov. xix. 19); but the 
ye wrought in Onesimus was such that 
guld never again need one thus to in- 
forhim. Charity would so hope and 
yea, so it)would be; yet the apostle 
$ cautiously, that none might be bold 


mae. Se i CHAP. § 


The apostle’s plea for OQuesimua. 
to make another such experiment in expecta- 
tion of alike gracious issue. Observe, (1.} 
In matters that may be wrested to ill, minis< 
ters must speak warily, that kind providences 
of God towards sinners be not abused to en- 
couragements to sin, or abatements of just 
abhorrence of it: Perhaps he therefore de- 
parted from thee for a season, &c. (2.) How 
tenderly still the sins of penitents are spoken 
of; he calls ita departure for « season, instead 
of giving it the term that it deserved. As 
overruled and ordered by God, it was a de- 
parture; but in itself, and in respect of the 
disposition and manner of the act, it was a 
criminal going away. When we speak of the 
nature of any sin or offence against God, tke 
evil of it is not to be lessened; but m the 
person of a penitent sinner, as God covers it, 
so must we: “‘ He departed for a season, that 
thow shouldst receive him for ever, that upon 
conversion he may return, and be a faithful 
and useful servant to thee as long as he 
lives.” Bray a fool in a mortar, yet will not 
his folly depart from him. But it is not so 
with true penitents: they will not return to 
folly. (3.) Observe the wisdom, and good- 
ness, and power of God, in causing that to 
end so happily which was begun and carrie? 
on for some time so wickedly, thus regard- 
ing a poor vassal; one of such low rank and 
condition and so little regarded by men, 
working so good and great a change in him 
who was’so far gone in evil ways, who had 
wronged a master so good, had run from a 
family so pious, from the means of grace, the 
church in his house, that he should be led 
into the way of salvation who had fled from 
it, and find means made effectual at Rome 
who had been hardened under them at 
Colosse. What riches are here of divine 
‘grace! None so low, nor mean, nor vile, as 
utterly to be despaired of. God can meet 
with them when running from him; can 
make means effectual at one time and place, 
which have not been so at another. So was 
it in this instance of Onesimus; having re- 
turned to God, he now returns to his master, 
who will have more service and better hold 
of him than ever—by conscience of his duty 
and faithfulness in it to his life’s end; his in- 
terest therefore it will be now to receive him 
So God often brings gain to his people out of 
their losses. And, besides interest, a 

10th Argument is taken from the capacity 
under which Onesimus now would return, 
and must be received by Philemon (v. 16): 
“ Not now as a servant (that is, not merely or 
so much), but above a servant (in a spiritual 
respect), a brother beloved, one to be owned 
as a brother in Christ, and to be beloved as 
such, upon account of this holy change that 
is wrought in him, and one therefore who 
will be useful unto thee upon better princi- 
ples and in a better manner than before, who 
will love and promote the best things in thy 
family, be a. blessing in it, and help to keep 
up the church that is in thy house.” Ob- 


My 
ie 


CO Been SP Pe co 


The apostle‘s plea for Onesimus. 
serve (1.) There is a spiritual brotherhood 


between all true believers, however distin-| makes a vs 


guished in civil and outward respects; they 
are all children of the same heavenly Father, 
have a right to the same spiritual privileges 
and benefits, must love and do all good 
offices to and for one another as brethren, 
though still in the same rank, and degree, 
and station, wherein they were called. Chris- 
tianity does not annul nor confound the re- 
spective civil duties, but strengthens the ob- 
ligation to them, and directs toa right dis- 
charge of them. (2.) Religious servants are 
more than mere ordinary servants ; they have 
grace in their hearts, and have found grace 
in God’s sight, and so will in the sight of 
religious masters. Ps. ci. 6, Mine eyes are 
upon the faithful of the land, that they may 
dwell with me. He that walketh in a perfect 
way, he shall serve me. ‘‘Onesimus having 
now become such, receive anid regard him as 
one that is partaker of the same common 
faith, and so a brother beloved, specially to me 
who have been the instrument of his conver- 
sion.” Good ministers love not so much 
according to the outward good which they 
receive as the spiritual good which they do. 
Paul called Onesimus his own bowels, and 
other converts his joy and crown. “A bro- 
ther beloved, specially to me, but how much 
more to thee, both in the flesh and in the Lord ; 
by a double tie therefore (both civil and reli- 
gious) thy servant: thy property, one of thy 
house and family, and now, in a spiritual re- 
spect, thy brother in Christ, which heightens 
the engagement. He is God’s servant and 
thine too; here are’ more ties than he is 
under to me. How readily therefore should 
he be received and loved by thee, as one of 
thy family and one of the true faith, one of 
thy house and one of the church in thy 
house!” This argument is strengthened by 
another, the 

11th Argument, From the communion of 
saints: If thou count me therefore a partner, 
recewe him as myself, v. 17. ‘There is a fel- 
sowship among saints; they have interest 
One in another, and must love and act ac- 
cordingly. ‘“ Now show thy love to me, and 
the interest I have in thee, by loving and re- 
ceiving one so near and dear to me, even as 
myself ; own and treat him as thou wouldst 
me, with a like ready and true, though per- 
haps not equal, affection.” But why such 
concern and earnestness for a servant, a slave, 
and such aoneas had misbehaved? Answer, 
Onesimus being now penitent, it was doubt- 
less to encourage him, and to support him 
against the fears he might have in returning 
to a master whom he had so much abused 
and wronged, to keep him from sinking into 
despondency and dejection, and encourage 
him to his duty. _Wise and good ministers 
will have great and tender care of young con- 
verts, to encourage and hearten them what 
they can to and in their duty. Objection, 
But Onesimus had wronged as well as of- 


PHILEMON. 


fended his roaster. — 


12th Argument, A promise of s 
to Philemon: If he hath wronged thee, or 
thee aught, &¢c.,v. 18,19. Herearethreeth 

(1.) A confession of Onesimus’s | 
to Philemon: Jf he hath wronged 1 
or oweth thee aught. It is not an ¥ 
doubting, but of illation and conce: 
seeing he hath wronged thee, and thereby 
become indebted to thee; such an #f as ( 
iii. 1 and 2 Pet. ii. 4, &e. Observe, T 
penitents will be ingenuous in owning tl 
faults, as doubtless Onesimus had bee! 
Paul, upon his being awakened and be 
brought to repentance; and especially is! 
to be done in cases of injury to oth 
Onesimus by Paul owns the wrong. Ar 

(2.) Paul here engages for satisfact 
Put that on my account ; I Paul have 1 
ut with my own hand, Iwill repay it. Obs 
[1.] The communion of saints does 
destroy distinction of property: Onesi 
now converted, and becomea brother beloy 
is yet Philemon’s servant still, and indel 
to him for wrongs that he had done, and 
to be discharged but by free and volu 
remission, or on reparation made by hims 
or some other in his behalf, which part, ral 
than fail, the apostle undertakes for | 
[2.] Suretiship is not in all cases unlaw 
but in some is a good and merciful un 
taking. Only know the person and case 
not surety for a stranger (Prov. xi. 15), 
go not beyond ability; help thy friend f 
mayest, as far as will comport with ju 
and prudence. And how happy for u: 
Christ would be made the surety of a be 
covenant (Heb. vii. 22), that he woul 
made sin for us who knew no sin, that wem 
be made the righteousness of God in Mi 
And, [3.] Formal securities by writin 
well as by word and promise, may be 
quired and given. Persons die, and we 
may be forgotten or mistaken ; writing b 
preserves right and peace, and has been 
use with good persons, as well as others 
all ages, Jer. xxxii. 9, &c.; Luke xvi. 5- 
It was much that Paul, who lived on 
tributions himself, would undertake to m 
good all loss by an evil servant to his mas 
but hereby he expresses his real and g 
affection for Onesimus, and his full belie 
the sincerity of his conversion: and he: 
have hope that, notwithstanding this generous 
offer, Philemon would not insist on it, 
freely remit all, considering, 

(3.) The reason of things between him 
Philemon: “ Albeit, I do not say to thee 
thou owest unto me even thy own self besix 
thou wilt remember, without my reminé 
thee, that thou art on other accounts mo 
debt to me than this comes to.” Modest 
self-praises is true praise. The apostle glan 
at the benefits he had conferred on Philemoi 
“That thou art any thing in grace and 
ceptation with God, or enjoyest any thing 


Sl ee eS ee ee 


ight and comfortable manner, it is, under 
ag owing to my ministry. 1 have been 
instrument in his hand of all that spiritual 
good to thee; and what thy obligation to 
me on this account is I leave to thee to con- 


sider. Thy forgiving a pecuniary debt to a 
| And, [2.] It is meat and drink to a good 
and which, however, I now take upon myself, 
| what is good, especially im acts of charity 


poor penitent for my sake and at my request, 


to answer, thy remitting it to him, or to me, 
pow his surety, thou wilt confess, is not so 


p. 62 PHILEMON. 


Salutations. 
Father is merciful ‘‘ Refresn my bowels ia 
the Lord. It is not any carnal selfish respect 
I am actuated hy, but what is pleasing to 
Christ, and that he may have honour therein. 
Observe, [1.] ‘The Lord’s honour and service 
are a Christian’s chief aim in all things. 


minister to see people ready and zealous in 


and beneticence, as occasions occur, forgiving 


athing; here is more per contra: Thou | injuries, remitting somewhat of their right, 


t> me even thy ownself besides.” Observe, 
dow great the endearments are between 


umisters and those towards whom their en- | 
yours have been blessed to their conver-' 


and the like. And, once more, his last, which 
is the 

14tk Argument, Lies in the good hope and 
opinion which he expresses of Philemon: 


sion or spiritual edification! If it had been \ Having confidence in thy obedience, I wrote 
(said Paul to the Galatians), you would | unto thee, knowing that thou wilt also do more 


ave plucked out your own eyes, and have given | than I say, v. 21. Good thoughtsand expecta- 
to me, Gal. iv. 15. On the other hand 


calls them his children, of whom he 


tions of us more strongly move and engage 
us to do the things expected from us. ‘The 


iled again, till Christ was formed in them,| apostle knew Philemon to be a good man, 
is, the likeness of Christ more fully.| and was thence persuaded of his readiness to 


o 1 Thess. ii. 8, We were willing to have| 


‘ed to you not the gospel of God only, 


also our own souls, because you were dear, 
unto us. By way of allusion, this may illus-| 
jing, but abundant in them. Isa. xxxii. 8, 


rate Christ's undertaking for us. We had 
revolted from God, and by sin had wronged 


but Christ undertakes to make satisfac- | 


, the just for the unjust, that he might 
“ing us unto God. “If the sinner owes thee 


t, put it upon my account, I will pay, 


the debt; let his iniquity be laid on me, I 
bear the penalty.” Further, a 
_ 13th Argument is from the joy and comfort 
he apostle hereby would have on Philemon’s 
own account, as well as on Onesimus’s in 
: a seasonable and acceptable fruit cf 
hilemon’s faith and obedience: Yea, brother, 
me have joy of thee in the Lord: refresh 
bowels in the Lord, v.20. Philemon was 
ul’s son in the faith, yet he entreats him 
as a brother ; Onesimus a poor slave, yet he 
Solicits for him as if he were seeking some 
great thing for himself. How pathetic is he! 
eu, brother, or O my brother (it is an 
lverb of wishing or desiring), let me have 
joy of thee in the Lord. Thou knowest that 
| am now a prisoner of the Lord, for his 
and cause, and need all the comfort and 
support that my friends in Christ can give 
me: now this will be a joy to me, I shall 
have joy of thee in the Lord, as seeing such 
m evidence and fruit of thy own Christian 


bserve, (1.) Christians should do the things 
lat may rejoice the hearts of one another, 

oth people and minister reciprocally, and 

ministers of their brethren. From the world 
expect trouble; and where may they 

¢ for comfort and joy but in one another? 

2.) Fruits of faith and obedience in people 


h and love, and on Onesimus’s account, | 
hereby will be relieved and encouraged.”’ | great Christian duty, especially in ministers, 


do good, and that not in a scanty and nig- 
gardly manner, but with a free and liberal 
hand. Observe, Good persons will be ready 
for good works, and not narrow and pinch. 


The liberal deviseth libe-il things. ‘The 
Macedonians first gave themselves to the 
Lord, and they to his apostles by the will of 
God, to do what good they could with what 
they had, according as occasions offered. 

Thus far is the substance and body of the 
epistle. We have, 

II. The conclusion, where, 

1. He signifies his good hope of deliver- 
ance, through their prayers, and that shortly 
he might see them, desiring Philemon to 
make provision for him: But withal prepare 
me also a lodging ; for I trust that through 
your prayers I shall be given unto you, v. 22. 
But withal, or moreover. He comes to 
another thing, yet, as may seem, not without 
some eye to the matter which he had been 
upon, that might be furthered by this in- 
timation that he hoped he should himself 
soon follow, and know the effect of his epistle, 
which Philemon would therefore be the more 
stirred up to see might be to his satisfaction 
Now here is, 

(1.) The thing requested . Prepare me also 
a lodging ; under this all necessaries for a 
stranger are included He wills Philemon 
to do it, intending to be his guest, as most 
to his purpose. Observe, Hospitality is a 


and towards ministers, such as the apostle 
was, coming out of such dangers and suffer- 
ings for Christ and his gospel. Who would 
not show the utmost of affectionate regards 
to such a one? It is an honourable title that 
he gives Gaius (Rom. xvi. 23), My host, and 
of the whole church. Onesiphorus is also 


| this account (2 Tim. i. 16,18), The Lord give 


a minister’s greatest joy, especially the | affectionately remembered by the apostle on 


ore of love appears in them to Christ and 
members, forgiving mjuries, showimg 


mercy to the house of Onesiphorus; for he 


sompassion, being mercifui as their heavenly | oft refreshed me and was not ashamed of my 


é J 


Salutatzons. 


chain; and in how many thinys he ministered 
to me at Bphesus, thou knowest. 

(2.) Here is the ground of the apostle’s 
request: For I trust that through your prayers 
I shall be given unto you. He did not know 
how God might deal with him, but the benefit 
of prayer he had often found, and hoped he 
should again, for deliverance, and liberty to 
come to them. Observe, [1.] Our dependence 
is on God for life and liberty and oppor- 
tunity of service; all is by divine pleasure. 
{2.] When abridged of these or any other 
mercies, our trust and hope must be in God, 
without fainting or succumbing, while our 
case is depending. But yet, [3. ‘Trust must 
be with the use of means, prayer especially, 
though no other should be at hand; this hath 
unlocked heaven and opened prison-doors. 
The fervent effectual prayer of the righteous 
availeth much. [4.] Prayer of people for 
ministers, especially when they are in distress 
and danger, is their great duty; ministers 
need and request it. Paul, though an apostie, 
did so with much earnestness, Rom. xv. 30; 
2 Cor. i.11; Eph. vi. 18,19; 1 Thess. v. 25. 
The least may in this way be helpful to the 
greatest. Yet, [5.] Though prayer obtains, 
yet it does not merit the things obtained: 
they are God’s gift, and Christ’s purchase. 
I trust that through your prayers, xapioOnocopac 
jpiv—l shall be freely bestowed on you. What 
God gives, he will yet be sought to for, that 
mercies may be valued the more, and known 
whence they come, and God may have the 
praise. Ministers’ lives and labours are for 
the people’s good; the office was set up for 
thei; he gave gifts for men, apostles, &c. 
Eph. iv. 8, 11, 12. Their gifts, and labours, 
and lives, all are for their benefit. 1 Cor. iii. 
21,22, All things are yours, Apollos, Cephas, 
&e. [6.] In praying for faithful ministers, 
people in effect pray for themselves . “ Itrust 
I shall be given unto you, for your service, 
and comfort, and edification in Christ.” See 
2 Cor. iv. 15. [7.] Observe the humility of 
the apostle; his liberty, should he have it, 
he would own to be through their prayers, 
as well as, or more than, his own; he men- 
tions them only through the high thoughts 
he had of the prayers of many, and the regard 
God would show to his praying people. ‘Thus 
of the first thing in the apostle’s conclusion. 

2. He sends salutations from one who was 
his fellow-prisoner, and four more who were 
his fellow-labourers, v. 23, 24. Saluting is 
wishing health and peace. Christianity is 
no enemy to courtesy, but enjoins it, 1 Pet. 
ill. 8. ‘It is a mere expression of love and 
respect, and a means of preserving and 
nourishing them. There salute thee Epaphras, 
my fellow-prisoner in Christ Jesus. He was 
of Colosse, and so countryman and fellow- 
citizen with Philemon; by office he seems 
to have been an evangelist, who laboured 
among the Colossians (if he was not the first 
converter of them), for whom he had special 
affection, Our dear fellow-servant (said St 


PHILEMON. 


a 


“ae 
Paul), and for a. 
Christ (Col. i. 7), and (ch. iv. 
servant of Christ, : 2 vi é 
prayers. I bear him record that h 
great zeal for you, &e. & very. in 
person therefore this was, who, being 
Rome, perhaps accompanying Paul 
labouring in the same work of preach ee 
propagating the gospel, was confined i 
same prison, and for the same bpert 
termed prisoners in Christ Jesus, inti 
the ground of their imprisonment, not 2 
crime or wickedness, but for the faith 
Christ and their service to him. An hon 
it is to suffer shame for Christ’s name. 
fellow-prisoner in Christ Jesus is mention 
as his glory and the apostle’s comforts 
that he was a prisoner and so hindered : 
his work (this was matter of afflict 
that, seeing God thus permitted’ anda 
him to suffer, his providence so order 
that they suffered together, and so h 
benefit and comfort of one another’s p 
and help, it may be, in some things; t 
was a mercy. So God sometimes lighi 
the sufferings of his servants by the cor 
nion of saints, the sweet fellowship the yh 
one with another in their bonds. N 
more enjoyment of God have they fe 
than when suffering together for God. | 
Paul and Silas, when their feet were 
the stocks, had their tongues set at libe 
and their hearts tuned for the praises of G 
—Marcus, Aristarehus, Demas, 18, 
fellow-labourers. The mention of these se 
in a manner to interest them in the bus 
of the latter. How ill would it look by dei 
of the request of it to slight so many wo 
names as most of these, at least, wel 
Marcus, cousin of Barnabas; and so 
Mary, who was so hospitable to the sain 
Jerusalem (Col. iv. 10, Acts xii. oa a 
whose house was the place of mee 
prayerand chewarstiipa God. Thov 
failing seems to have been in him whet 
and he parted, yet in conjunction with B 
nabas he went on with his work, and | 
Paul and he, we perceive, were revoncilé 
and differences forgotten, 2'Tim. iv. i 4 
bids Mark to be brought to him, ihe is 
profitable to me for the ministry, t 
an evangelist. Aristarchus is me 
with Marcus (Col. iv. 10), and call 
by Paul his fellow-prisoner ; and s 
there of Marcus, sister’s son to B 
he adds, Touching whom you receit 
mandments:; of he come unto you, receit 
an evidence that he himself had wane : 
and was reconcile’ to him. Next is L 
who hitherto, it seems, appeared not 
though he is censured (2 Tim. iv. I 
having forsaken Paul, from Jove of this 
world. But how far his forsal 
whether total from his work and professi 
or partial only, and whether he repented 
returned to his duty, scripture is silent, 
so must we be: no mark of caged 


fs : 


LR 


Col. iv. 14; 2 Tim. wv. 11. 


ith Paul 


bass 


nd the 
iat labour among them, and are over them in 
7 and to esteem them very highly in 
se for their work’s sake, 1 Thess. vy. 12, 13. 
Uy fellow-labourers, says the apostle: minis- 
ast be helpers together of the truth; 
sy serve the same Lord, in the same holy 
rk and function, and are expectants of the 
ne glorious reward ; therefore they must 
tants to each other in furthering the 
terest of their great and common Master. 
‘hus of the salutations, and then, 
3. Here is the apostle’s closing prayer and 
mediction, v. 25. Observe, (1.) What is 


into his harvest, Matt. ix. 38. 


nd love of God, together with the fruits 
‘effects of it in all good things, for soul 
body, for time and eternity. Observe, 
e is the best wish for ourselves and 
thers ; with this the apostle begins and ends. 
} From whom: Our Lord Jesus Christ, 
Son of God, second Person in the Trinity, 
by natural right, by whom, and for 
, all things were created (Col. i. 16, John 
3), and who is heir of all things, and, as 
an and Mediator, who purchased us, 
d to whom we are given by the Father. 
us, the Saviour, Matt.i.21. We were lost 

| undone ; he recovers us, and repairs the 
un. He saves by merit, procuring pardon 
i life for us ; and by power, rescuing us 
m sin, and Satan, and hell, and renewing 


fi 


ae OF THE E 


een confuted by it; such as the Arians, who 


people are exhorted to know those | 


shed and prayed for: Grace, the free favour | 


soe eek Tai age air ie seule 
aw, nailing iS me nk ye 
: : 

introduction, 


joined with others who | us to the likeness, and bringing us to the 
he is also in Col. iv. 14.) enjoyment, of God: thus is he Jesus; and 
, that beloved physician and | Christ, the Messian or anomted, consecrated 
n0 came to Rome, companion | and fitted to be king, priest, and prophet, to 
He| his ‘church. To all those offices were there 
Yaul’s associate in his greatest dangers, | anointings under the Jaw with oil, and to 
ellow-labourer. The ministry is not) them was the Saviour spiritually anomted 
of carnal ease nor pleasure, but of | with the Holy Ghost, Acts x. 38. 
any are idle in it, they answer not | but him were all these together and in such 
ling. Christ bids his disciples pray | eminence. 
of the harvest to send forth labourers, | 


In none 


He was anointed with the oil of 
gladness above his fellows, Ps. xlv. 7. ‘This 
Lord Jesus Christ is ours by original title to 
us, and by gospel offers and gift, bis purchase 
of us, and our own acceptance. of him, 
resignation to him, and mystical union with 
him: Our Lord Jesus Christ: Observe, All 
grace to us is from Christ; he purchased, 
and he bestows it. Of his fulness we all 
receive, and grace for grace, John i. 16. He 
filleth all in all, Eph. i. 23. (3.) To whom: 
Your spirit, pera rod wvetpatoc vpwy, not of 
Philemon only, but of all who were named 
jin the inscription. With your spirit, that is, 
with you, the soul or spirit bemg the imme- 
| diate seat of grace, whence it influences the 
| whole man, and flows out in gracious and 
holy actings. Allthe house saluted are here 
| joined in the closing benediction, the more 
| to remind and quicken all to further the end 
of the epistle. 

Amen is added, not only for strong ‘and 
affectionate summing up the prayer and wish, 
so let it be; but as an expression of faith 
that it will be heard, so shall it be. And 
what need we more to make us happy than 
to have the grace of our Lord Jesus Christ 
with our spirit? This is the usual benedic- 
tion, but it may be taken here to have some 
special respect also to the occasion; the 
grace of Christ with their spirits, Philemon’s 
especially, would sweeten and mollify them, 
take off too deep and keen resentments of 
injuries, and dispose to forgive others as God 
for Christ’s sake hath forgiven us.. 


| 


AN 


a EXPOSITION, 
"WITH PRACTICAL OBSERVATIONS, 


PISTLE TO 


THE HEBREWS. 


: 4NG this epistle we must enquire, I. Into the divine authority of it; for this has been 
uestioned by some, whose distempered eyes could not bear the light of it, or whose errors have 


deny the Godhead and self-existence of Christ; 


the Socinians, who deny his satisfaction; but, after all the attempts of such men to dis- 
ze this epistle, the divine original of it shines forth with such strong and unclouded rays 
lat ue who runs may read it is an eminent part of the canon of scripture. The divinity of the 


yr, 


; Prater s oe 
Law and gospel compared. HEBREWS. a 
matter, the sublimity of the style, the excellency of the design, the 
parts of scripture, andits general reception in the church of God in g 
evidences of its divine authority. II. As to the divine amanuensis or penm 
we are not so certain; it does not bear the name of any in the front of it, as the 
epistles do, and there has been some dispute among the learned to whom they should aScr 
Some have assigned it to Clemens of Rome; others to Luke; and many to Barnabas, thin) 
that the style and manner of expression is very agreeable to the zealous, authoritative, 
tionate temper that Barnabas appears to be of, in the account we have of him in the Acts of 
Apostles ; and one ancient father quotes an expression out of this epistle as the words of | 
nabas. But it is generally assigned to the apostle Paul; and some later copies and trans! 
have put Paul’s name in the title. In the primitive times it was generally aseribed to hi 
the style and scope of it very well agree with his spirit, who was a person of a clear head 
warm heart, whose main end and endeavour it was to exalt Christ. Some think that the ape 
Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews 
whom he wrote, of Paul’s having written to them, 2 Pet. iii. 15. We read of no other epi 
that he ever wrote to them but this. And though it has been objected that, since Paul put 
name to all his other epistles, he would not have omitted it here; yet others have well answe 
that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit 
conceal his name, lest their prejudices against him might hinder them from reading and weigh 
it as they ought to do. III. As to the scope and design of this epistle, it is very evident thi 
was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in 
transcendent excellency of the gospel above the law, and so to take them off from the ci 
monies of the law, to which they were so wedded, of which they were so fond, that the 
doted on them, and those of them who were Christians retained too much of the old 
and needed to be purged from it. The design of this epistle was to persuade and press 
believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, 
withstanding all the sufferings they might meet with in so doing. In order to this, the ap 
speaks much of the excellency of the author of the gospel, the glorious Jesus, whose hon 
he advances, and whom he justly prefers before all others, showing him to be all in all, 
this in lofty strains of holy rhetoric. It must be acknowledged that there are many thing 
this epistle hard to be understood, but the sweetness we shall find therein will make us abun 
amends for all the pains we take to understand it. And indeed, if we compare all the epi: 
of the New Testament, we shall not find any of them more replenisied with divine, hea 
matter the this to the Hebrews. : 


¥ —- u ee re 


CHAP I. himself and his will to men under the 

- fu this chapter we have a twofold comparison stated: f. Between Testament. We have here account, 1 

: the evangelical and Jegal dispensation ; and the excellency of the : ee. 

(; é canal baie that of the law is asserted and proved, ver. 1—3. the persons by whom God de vered his ’ 
{ 


11. Between the glory of Christ and that of the highest creatures, under the Old Testament ; they were 

Jesus Chie and clearly demonstrated te belong to Inm, ver. 4, | PPOpRets, that is, persons chosen of God, 

f to the end. Ae: | qualified by him, for that office of | rey 
oe ‘OD, who at sundry times and im | the will of God to men. No man take 
divers manners spake in time honour to himself, unless called; and y¥ 


: ever are called of God are qualified by h 
past unto the fathers by the prophets, | 5 The persons to whom God spoken 


2 Hath in these last days spoken | prophets: To the fathers, to all the Old- 
ay unto us by his Son, whom he hath|tament saints who were under that dis 
-_ appointed heir of all things, by whom | sation. God favoured and honoured | 


r : with much clearer light than that of na 
also’ Ite “shade sthe- worlds 3. ya0 under which the rest of the world were 


being the brightness of his glory, and|3_ ‘Phe order in which God spoke to me 
the express image of his person, and | those times that went before the gospel, t 
. upnolding all things by the word of| past times: he spoke to his ancien 
Ne his power, when he had by himself) 4 sundry times and in divers manner: 


: t sundry times, or by several parts, a 
purged our sins, sat down on the} yg signifies, which may refer either 


his mind and will to men in the one and in | should spring from his loins,—to Jz 
the other: both these dispensations were of | he should be of the tribe of Judah,—toLl 
God, and both of them very good, but there | that he should be of his house,—to 
is a great difference in the way of their} that he should be born at Beth 
coming from God. Observe, Isaiah, that he should be born of a ¥ 
I. The way wherein God communicated | (2.) In divers manners, according te th 


at right hand of the Majesty on high; | several ages of the Old-Testament 
We Here the apostle hegins with a general | sation—the patriarchal, the Mosaic, 
fi declaration of the excellency of the gospel | prophetic ; or to the several gradual op 
tree dispensation above that of the law, which he| of his mind concerning the Rede 

Sis a demonstrates from the different way and} Adam, that the Messiah should come of 
hits manner of God’s communicating himself and | seed of the woman,—to Abraham, tha 


ways in which God thought fit to 
his mind to his prophets ; some- 

by the illapses of his Spirit, sometimes 
- dreams, sometimes by visions, sometimes 

- an audible voice, sometimes by legible 
aracters under his own hand, as when he 
ote the ten commandments on tables of 
ne. Of some of these different ways God 

eae account in } ae 6—8, 
a het you, I the Lord 

seh Sede Faces toi kom ¢ in @ vision, and 
e hin in adream. Not so withmy 


ly,and not in dark speeches. 
. God's method of communicating his 
nd and will under the New-Testament dis- 
, these last days as they are called, 
Fie: either towards the end of the world, 
he end of the Jewish state. The times of 
zospel are the last times, the gospel reve- 
the last we are to expect from God. 
e was first the natural revelation; then 
jarchal, by dreams, visions, and veices: 
S the Mosaic, in the law given forth and 
ten down; then the prophetic, in ex- 
the law, and giving clearer disco- 
=c of Christ : but now we must expect no 
w revelation, but only more of the Spirit of 
irist to help us better to understand what 
already revealed. Now the excellency of 
gospel revelation above the former con- 
ts in two things :-— 
1. It is the final, the finishing revelation, 
yen forth in the last days of divine reve- 
n, to which nothing is to be added, but 
= canon of scripture is to be settled and 
led : so that now the minds of men are no 
‘ti in suspense by the expectation of 
¥ discoveries, but they rejoice in a com- 
€ revelation of the will of God, both pre- 
fe and providential, so far as is necessary 
os n to know in order to their direction 
nfc For the gospel includes a dis- 
ott ‘of the great events that shall befal the 
urch of God to the end of the world. 
a: Tei is a revelation which God has made 
» the most excellent messenger 
at was ever sent into the world, far supe- 
r to ‘all the ancient patriarchs and pro- 
; by whom God communicated his will 
eeeerh i in former times. And here we 
a excellent account of the glory of our 
rd d Jesus Christ. 
.) The glory of his office, and that in 
} God hath appointed 
iettieir of ait thing. As God, he was 
ual 1 to the Father; but, as God-man and 
: » he was appointed by the Father to 
her of all things, the sovereign Lord 
li, the absolute disposer, director, and 
mor of all persons and of all things, 
n. 6, 7. All power in heaven and earth is 
9 him ; all judgment is committed to him, 
xxviii. 18; John v. 22. [2.] By him 
e the ~vorlds, both visible and invi- 
beech and the earth; not as an 
mental cause, but as his essential word 


CHAP. L 


Moses: with him I will speak mouth to | almig 


Dignity and glory of Chrest. 
and wisdom. By him he made the old cre- 
ation, by him he makes the new creature, and 
by him he rules and governs both. [3.] He 
ciples all things by the word of his power: 
he keeps the world from dissolving. By him 
all things consist. The weight of the whole 
creation is laid upon Christ: he supports the 
whole and all the When, upon the 
apostasy, the world was breaking to pieces 
under the wrath and curse of God, the Son 
of God, undertaking the work of redemption, 
bound it up again, and established it by his 
hty power and goodness. None of the 
ancient prophets sustained such an office as 
this, none was sufficient for it. 

(2.) Hence the apostle passes to the glory 
of the person of Christ, who was able-to ex- 
ecute such an office: He was the brightness 
of his Father’s glory, and the express image of 
his person, v.3. This is a high and lofty 
description of the glorious Redeemer, this is 
an account of his personal excelleney. {1.] 
He is, in person, the Son of God, the only- 
begotten Son of God, and as such he must 
have the same nature. This personal dis- 
tinction always supposes one and the same 
nature. Every son of man is man; were not 
the nature the same, the generation would be 
monstrous: [2.] The person of the Son is 
the glory of the Father, shinimg forth with a 
truly divine splendour. As the beams are 
effulgent emanations of the sun, the father 
and fountain of light, Jesus Christ in his 
person is God manifest in the flesh, he is 
light of light, the true Shechinah. [3 -] The 
person of the Son is the true image and cha- 
racter of the person of the Father; being or 
the same nature, he must bear ‘the same 
image and likeness. In beholding the power, 
wisdom, and goodness, of the Lord Jesus 
Christ, we behold the power, wisdom, and 
goodness, of the Father; for he hath the 
nature and perfections of God in him. He 
that hath seen the Son hath seen the Father ; 
that is, he hath seen the same Being. He 
that hath known the Son hath known the 
Father, John xiv. 7—9. For the Son is in 
the Father, and the Father in the Son; the 
personal distinction is no other than will con- 
sist with essential union. This is the glory of 
the person of Christ ; the fulness of the God- 
head dwells, not typically, but really, m him. 

(3.) From the glory of the person of Christ 
he proceeds to mention the glory of his 
grace ; his condescension itself was truly glo- 
rious. The sufferings of Christ had this 
great honour in them, to be a full satisfaction 
for the sins of his people: Le. ae he 

ed away our sins, that is, by the pro 

Fnate merit of his death and bloodshed is 
their infinite intrinsic value; as they were 
the sufferings of himself, he has made atone- 
ment for sin. Himself, the glory of his person 
and nature, gave to his sufferings such merit 
as was a sufficient reparation of honour to 
God, who had suffered an infinite injury and 
affront by the sins of men. 

29—VL 


BE te | ee 


The dignity of Christ. 


(4.) From the glory of his sufferings we 
are at length led to consider the glory of his 
exaltation: When by himself he had purged 


away our sins, he sat down at the right hand of 


the Majesty on high, at his Father’s right 
hand. As Mediator and Redeemer, he is in- 
vested with the highest honour, authority, 
and activity, for the good of his people; the 
Father now does all things by him, and 
receives all the services of his people from 
him. Having assumed our nature, and suf- 
fered in it on earth, he has taken it up with 
him to heaven, and there it has the high 
nonour to be next to God, and this was the 
reward of his humiliation. 

Now it was by no less a person than this 
that God in these last days spoke to men ; 
and, since the dignity of the messenger gives 
authority and excellency to the message, the 
dispensations of the gospel must therefore 
exceed, very far exceed, the dispensation of 
the law. 

4 Being-made so much better than 
the angels, as he hath by inheritance 
obtained a more excellent name than 
they. 5 For unto which of the angels 
said he at any time, Thowart my Son, 
this day have I begotten thee? » And 
again, [ will be to him a Father, and 
he shall be to me a Son? 6 And 
again, when he bringeth in the. first- 
begotten into the’ world, he saith, 
And let all the angels of God worship 
him, 7 And of the angels he saith, 
Who maketh his angels spirits, and 
his ministers a flame of fire. 8 But 
unto the Son he saith, Thy throne, O 
God, zs for ever and ever: a sceptre 
of righteousness is the sceptre of thy 
kingdom. 9 Thou hast loved righ- 
teousness, and hated iniquity ; there- 
fore God, even thy God, hath anointed 
thee with the oil of gladness above 
thy fellows. 10 And, Thou, Lord, 
in the beginning hast laid the founda- 
tion of the earth; and the heavens 
are the works of thine hands: 11 
They shall perish ; but thou: remain- 
est; and they all shall wax old as doth 
a garment; 12 And as a vesture shalt 
thou fold them up, and they shall be 
changed: but thou art the same, and 
thy years shall not fail. 13 But to 
which of the angels said he at any 
time, Sit on my right hand, until I 
make thine enemies thy footstool? 
14 Are they not all ministering spirits, 
sent forth to minister for them who 
shall be heirs of salvation? 


pa 


HEBREWS. 


The apostle, having | 
eminence of the 2 
the pre-eminence of the Lor 
above the prophets, now pro 
that he is much superior not 
prophets, but to the angels them 
this he obviates an objection that.th 
zealots would be ready to make; th 
was not only delivered by men, J 
by angels (Gal. iii. 19), who attend 
giving forth of the law, the hosts. 
being drawn forth to attend the Lo 
on that awful occasion. Now the 
very glorious beings, far more g 
excellent than men; the scripture al 
represents them as the most excellent ¢ 
creatures, and we know of no being but 
himself that is higher than the ang 
therefore that law that was ordi 
angels ought to be held in greatesteem 
take off the force of this argumen 
penman of this epistle proceeds to sta 
comparison between Jesus Christ an 
holy angels, both in nature and o’ 
to prove that Christ is vastly superio: 
angels themselves: Being made so mue 
ter than the angels, ashe hath by inheri 
obtained a more: excellent name than 
Here observe, 4 

I. The superior nature of Christ is 7 
from his superior name. Thescript 
not give high and glorious titles 
real foundation and reason in naturé 
would such great things have been 
our Lord Jesus Christ if he had not b 
great and excellent as those: words in 
When it is said that Christ:was ma 
much better than the angels; we/are 
imagine that hewas:a mere creature, z 
angels are ; the word yevopuevoc, when 
with an.adjective, is nowhere to be rer 
created, and here may) very: well be 
being more excellent, as the Syriac 1 
hath it. We read yevio@y 6 Ocdc ahy 
let God be true, not made. so, bi 
knowledged to be:so. ry 

Il. The superiority: of the nami 
nature of Christ above the angels 1s de 
in the holy scriptures, and to be de 
thence. Weshould have: known litt] 
nothing either of Christ or of the 2 
without the scriptures; and we'must 
fore be determined by them in our « 
tions of the oneand the other: Noy 
are several passages of scripture’ cite 
which those things are said ofi Christ 
were never said of the angels. 

1. It was said of Christ, Thou art 
this day have I begotten: thee (Ps. ii 
may refer to his eternal generation, or 
resurrection, or to his solemn inaugu 
into his glorious kingdomat his aseen 
and session) at the right hand of th 
Now this was never said cone 
angels, and therefore by: inherit 
amore excellent nature and name 

2. Iteds:said concerning Christ; 


»y 


ing Pate] aa be to him a 
thi , and he shall be tome a Son ; taken 
m 2 Sam. vii. 14. Not only, “1 am his 
er, and he is‘my Son, by nature and eter- 
ial promanation ;” ghevg “ Twill be his Father, 
nd he shall be my Son, by wonderful con- 
and this his son-ship shall be the 
ountain and foundation of every gracious 
elation between me and fallen man.’ 
3. It is said of Christ, When God bringeth 
is First-begotten into the world, let all the 
gels of God worship him; that is, when 
‘is brought into this lower world, at his 
vity, let the angels attend and honour 
_or when he is brovght into the world 
at his ascension, to enter upon his 
rial kingdom, or when he shall bring 
gain into the world, to judge the world, 
et the highest creatures worship him. 
d with not suffer an angel to continue in 
yen Who will not be in subjection to 
and pay adoration to him; and he 
at last make the fallen angels and wicked 
en to confess his divine power and authority 
nd to fall before him. Those who would not 
ave him toreign must then be brought 
h and slain before him. The proof of 
is taken out of Ps. xcvii. 7, Worship him, 
you gods, that is, “All you that are 
lor to men, own yourselves to be in- 
or to Christ in nature and power.’ 
. God has said concerning Christ, Thy 
O God, is for ever and ever, &e., v. 8 


2. But of the angels he has only said 
| he hath made them spirits, and his 
isters a flame of fire,v.7. Now,upon com- 
* what he here says of the angels with 
t he says to Christ, the vast inferiority 
he angels to Christ will plainly appear 
| What does God say here of the angels: ? 
aketh his angels spirits, and his minis- 
@ flame of fire. This we have in Ps. civ. 
fhere it seems to be more immediately 
ken of the winds and lightning, but is 
parphed to the angels, whose agency the 
ivine Providence makes use of in the winds, 
‘in thunder and lightnings. Observe, 
] The office of the angels : they are God’s 

sters, or servants, to do his pleasure. It 
glory of God that he has such servants; c 
et more so that he does not need them. 
ier the angels are qualified for this 
ice ; he makes them spirits and a flame 
: , that j is, he endows them with light 
‘zeal, with activity and ability, readiness 
d resolution to do his pleasure : they are 
) more than what God has made them to 
2, and they are servants to the Son as well 
ito the Father. But observe, 

2.) How much greater things are said of 
grist by the Father. Here two passages 
Scripture are quoted. 
[1] One of these is out of Ps. xlv. 6, 7, 
here God declares of Christ, First, His 
and real divinity, and that with much 
sure and affection, not grudging him that 
ry: Thy throne,O God. Here one person 
Vou. IX. 


CHAP. IL. 


: The dignity of Christ. 
calls another person God, O God. And, if 
God the Father declares him to be so, he 
must be really and truly so; for God calls 
persons and naa as they are. And now 
let who will deny him to be essentially God 
at their peril, but let us own and honour 
him as God; for, if he had not been God, 

he had never been fit to have done the Me- 
diator’s work nor to have worn the Mediator’s 
crown. Secoudly, God delares his dignity 
and dominion, as having a throne, a kingdom, 
and a sceptre of that kingdom. He has all 
right, rule, authority, and peas; both as th 

God of nature, grace, and glory, and as 
Mediator ; and so he is fully adequate to all 
the intents and purposes of his mediatorial 
kingdom. Thirdly, God declares the eternal 
duration of the dominion and dignity of 
Christ, founded upon the divinity of his 
person: Thy throne, O Gad, is for ever and 
ever, from everlasting to everlasting, through 
all the ages of time, maugre all the attempts 
of earth and hell to undermine and overthrow 
it, and through all the endless ages of eter 

nity, when time shall be no more. This 
distinguishes Christ’s throne from all earthly 
thrones, which are tottering, and will at 
length tumble down; but the throne of Christ 
shall be as the days of heaven. Fourthly, 
God declares of Christ the perfect equity «af 
his administration, and of the execution cf 
his power, through all the parts of bis govern- 
ment: A seeptre of righteousness is the sceptre 
of thy kingdom, v.8. He came righteously 
to the sceptre, and he uses it in perfect 
righteousness ; the righteousness of his go- 
vernment proceeds from the righteousness of 
his person, from an essential eternal love of 
righteousness and hatred of iniquity, not 
merely from considerations of prudence or 
interest, but from an inward and immovable 
principle: Thou lovest righteousness and hatest 
miquity, v. 9. Christ came to fulfil all 
righteousness, to bring in an everlasting 
righteousness; and he was righteous im all 
his ways and holy in all-his works. He has 
recommended righteousness to men, and 
restored it among them, as a most excellent 
and amiable thing. He came to finish trans- 
gression, and to make an end of sin as a hate- 
ful as well as hurtful thing. Fifthly, God 
declares of Christ how he was qualified for 
the office of Mediator, and how he was 
installed and confirmed in it (v. 9)- Therefore 
God, even thy God, hath anointed thee with 
the oil of gladness above thy fellows. 1. 
Christ has the name Messiah from his being 
anointed. God’s anointing of Christ signi- 
fies both his qualifying him for the office of 
the Mediator with the Holy Spirit and all 
his graces, and likewise his inauguration of 
him into the office, as prophets, priests, and 
kings, were by anointing. God, even thy 
God, imports the confirmation of Christ in 
the office of Mediator by the covenant of 
redemption and peace, that was between the 
Father and the Son. God is the God of 
2M 


The dignity ef Christ. i 
Christ, as Christ is man and Mediator. 
2. This anointing of Christ was with the 
oil of gladness, which signifies both the glad- 
ness and cheerfulness with which Christ 
undertook and went through the office of 
Mediator (finding himself so absolutely suffi- 
cient for it), and also that joy which was set 
before him as the reward of his service and 
sufferings, that crown of glory and gladness 
which he should wear for ever after the 
suffering of death. 3. This anointing of 
Christ was above the anointing of his fel- 
lows: God, even thy God, hath anointed thee 
with the oil of gladness above thy fellows. 
Who are Christ’s fellows? Has he any 
equals? Not as God, except the Father and 
Snirit, but these are not here meant. As 
man, how. ever, he has his fellows, and as an 
anointed person ; but his unction is beyond 
all theirs. (1.) Above the angels, who may 
be said to be his fellows, as they are the sons 
of God by creation, and God’s messengers, 
whom he employs i in hisservice. (2.) Above 
all prophets, priests, and kings, that ever 
were anointed with oil, to be employed i in the 
service of God on earth. (3.) Above all the 
saints, who are his brethren, children of the 
same father, as he was a partaker with them 
of flesh and blood. (4.) Aboveall those who 
were related to him as man, above all the 
house of David; all the tribe of Judah, all his 
brethren and kinsmen in the flesh. All 
God’s other anointed ones had only the Spirit 
in a certain measure; Christ had the Spirit 
above measure, without any limitation. None 
therefore goes through his work as Christ 
did, none takes so much pleasure in it as 
Christ does; for he was anointed with the 
oil of gladness above his fellows. 

[2.] Theother passage of scripturein which 
is the superior excellence of Christ to the 
angels is taken out of Ps. cli. 25—27, and is 
recited in v. 10—12, where the omnipotence 
of the Lord Jesus Christ is declared as 
it appears both in creating the world and in 
changing it. 

First, In creating the world (v. 10). And 
tite Lord, in the beginning hast laid the 
foundation of the earth, and the heavens are 
the work of thy hands. The Lord Christ had 
the original right to govern the world, because 
he made the world in the beginning. His 
right, as Mediator, was by commission frem 
the Father. His right, as God with the 
Father, was absolute, resulting from his 
creating power. This power he had before 
the beginning of the world, and he exerted 
it m giving a beginning and being to the 
world, He must therefore be no part of the 
world himself, for then he must give himself 
a beginning. He was po xavrwy—before 
all things, and by him all things consist, Col. 
j.17- Hewas not only above all things i in 
condition, but before all things in existence ; 
and therefore must be God, and self-existent. 
He leid the foundations of the earth, did not 
only introduce new forms into pre-existent 


HEBREWS. 


‘ , ’ 
4 


matter, but made out 0 f nothn 
tions of the earth, the primo: 
Jirst principles of things ; he no 
the bai but the alin 0 
of his hands, both the habi 
inhabitants, the hosts of heaven, th 
themselves ; and therefore he must n 
infinitely superior to them 
Secondly, Inchanging the world the 
made; and here the mutability of thi 
is brought in to illustrate the imm 
of Christ. Observe, 1. This world ai iS 
ble, all created nature is so; this wor 
passed through many changes, and sh 
through more; all these changes ar 
permission and under the directa 
who made the world (v. 11, 12): 
perish, they shall all waz old as doth a 
as a vesture shalt thou fold them up, ay 
shall be changed. This our vi ble " 
(both the earth and visible heavens) i 
ing old. Not only men and beasts an 
grow old, but this world itself grov 
and is hastening to its dissolution; it ¢ 
like a garment, has lost much of it 3 
and strength; it grew old betimes ¢ 
first apostasy, and it has heen waxin 
and growing weaker ever since; it be 
symptoms of a dying world. But tl 
dissolution will not be its utter des 
but its change. Christ will fold uy 
world as a garment not to be abus 
longer, not to be any longer so use 
has been. Let us*not then set om 
upon that which 1s not what we take i 
and will not be what it now is. § 
made a great change in the world 
worse, and Christ will make a great ( 
in it for the better. MWe look Sor: 
and a new earth, wherein dwelleth rig 
Let the consideration of this wean U 
the present world, and make us wa 
diligent, and desirous of that 
and let us wait on Christ to change 
a meetness for that new world | 
approaching ; we cannot enter into | 
be new creatures. 2. Christ is 
Thus the Father testifies of him, T 
mainest, thy years shall not fail. C 
the same in himself, the same yes 
to-day, and for ever, and the s 
people in all the changes of time. 
well support all who have an “inte 
Christ under all the changes th 
in the world, and under all 
themselves. Christ is immutable 2 
tal: his years shall not fail. Thistiay i 
us under all decays of nature thai 
observe i in ourselves or in our frien: 
our flesh and heart fail and our 
hastening to an end. Christ li 
care of us while we live, and of 
we are gone, and this should quicker 
to make our interest in him 
that our spiritual and eternal life may 
with Christ in God. Py 
[II. The superiority of Christ te th 


-s in this that God never said to the 
sls what he has said to Christ, v. 13, 14. 
1. What has God said to Christ? He has 
id, “‘ Sit thou at my right hand, till I make 
wy enemies thy footstool, Ps. cx. 1. Receive 
20u glory, dominion, and rest ; and remain 
1 the administration of thy mediatorial king- 
om until all thy enemies shall either be 
yade thy friends by conversion or thy foot- 
fool.” Note, (1.) Christ Jesus has his 
nemies (would one think it ?), enemies even 
mg men—enemies to his sovereignty, to 
s cause, to his people; such as will not 
him to reign over them. Let us not 
hink it strange then if we have our enemies. 
hrist never did any thing to make men his 
ties; he. has done a great deal to make 
ong his friends and his Father’s friends, 
nd yet he has his enemies. (2.) All the 
yemies of Christ shall be made his footstool, 
doer by humble submission and entire sub- 
stion to his will casting themselves down at 
is feet, or by utter destruction; he shall 
rample upon those who continue obstinate, 
ad shall triumph over them. (3.) God the 
ther has undertaken for this, and he will see 
one, yea, he will himself do it; and, though 
be not done presently, it shall certainly be 
me, and Christ waits for it; and so must 
ristians wait till God has wrought all their 
rorks in them, for them, and by them. (4.) 
rist shall go on to rule and reign till this 
done ; he shall not leave any of his great 
igns unfinished, he shall go on conquering 
id to conquer. And it becomes his people 
9 go on in their duty, being what he would 
e them to be, doing what he would have 
n to do, avoiding what he would have 
to avoid, bearing what he would have 
to bear, till he make them conquerors 
id more than conquerors over all their spi- 
ua. enemies. 
2. What has God said to the angels? He 
lever said to them, as he said to Christ, Sit 
(ou at my right hand; but he has said of 
hem here that they are ministering spirits, 
nt forth to minister for those who shall be 
heirs of salvation. Note, (1.) What the 
are as to their nature: they are spirits, 
vi t bodies or inclination to bodies, and 
et they can assume bodies, and appear in 
hem, when God pleases ‘They are spirits, 
hey ss! intelligent, active, substances; 


ey excel in wisdom and strength. (2.) 
hat the angels are as to their office: they 
we ministering spirits. Christ, as Mediator, 
$ the great minister of God in the great work 
redemption. ‘The Holy Spirit is the great 
ninister of God and Christ in the application 
f this redemption. Angels are ministering 
rits under the blessed Trinity, to execute 
2 divine will and pleasure; they are the 
sters of divine Providence. (3.) The 
s are sent forth for this end—to minister 


a) Saad VAT eT fart Foe ek. 
CHAP. II. 


The danger of neglect. 


present they are under age, heirs, not inhe- 
ritors. They are heirs because they are 
children of God; if children, then heirs. 
Let us make sure that we are children by 
adoption and regeneration, having made a 
covenant-resignation of ourselves to God. 
and walking before him in a gospel-conversa- 
tion, and then we are heirs of God, and joint- 
heirs with Christ. [2.] The dignity and 
privilege of the saints—the angels are sent 
forth to minister for them. Thus they have 
done in attending and acting at the giving 
forth of the law, in fighting the battles of the 
saints, in destroying their enemies. They 
still minister for them in opposing the malice 
and power of evil spirits, in protecting and 
keeping their bodies, pitching their tents 
about theirs, instructing, quickening, and 
comforting their souls under Christ and the 
Holy Ghost; and thus they shall do in 
gathering ail the saints together at the last 
day. Bless God for the ministration of 
angels, keep in God’s way, and take the 
comfort of this promise, that he will give his 
angels charge over you, to keep you in all your 
ways. They shall bear you up in their hands, 
lest you dash your feet against a stone, 
Ps: xci. 11,;'12: 
CHAP. II. 


In this chapter the apostle, J. Makes some application of the 
doctrine laid down in the chapter foregoing concerning the ex- 
cellency of the person of Christ, both by way of exhortation and 
argument, ver 1—4. I[. Enlarges further upon the pre-eminence 
of Christ above the angels, ver-5—9. III. Proceeds to remove 
the scandal of thecross, ver. 10—15 IV. Asserts the incarnation 
of Christ, taking upon him not the nature of angels, but the seed 
of Abraham, and assigns the reason of his so doing, ver. 16, to 
the end. 


HEREFORE we ought to give 

the more earnest heed to the 
things which we have heard, lest at 
any time we should let them slip. 2 
For if the word spoken by angels was 
stedfast, and every transgression and 
disobedience received a just recom- 
pence of reward; 3 How shail we 
escape, if we neglect so great salva- 
tion; which at the first began to be 
spoken by the Lord, and was con- 
firmed unto us by them that heard 
him; 4 God also bearing them wit- 
ness, both with signs and wonders, - 
and with divers miracles, and gifts of 
the Holy Ghost, according to his own 
will? 

The apostle proceeds in the plain profitable 
method of doctrine, reason, and use, through 
this epistle. Here we have the application 
of the truths before asserted and proved ; 
this is brought in by the illative particle 
therefore, with which this chapter begins, 
and which shows its connection with the 
former, where the apostle having proved 


those who shall he the heirs of salvation. | Christ to be superior to the angels by whose 
gre observe, [1.] The description given of| ministry the law was given, and therefore 
@ saints—they are heirs of salvation ; at| that the gospel dispensation must be more 


The danger of negiect. 
excellent than the legal, he now comes to 
apply this doctrine both by way of exhorta- 
tion and argument. 

I. By way of exhortation: Therefore we 
ought to giwe the more diligent heed to the 
things which we have heard, v. 1. This is the 
first way by which we are to show our 
esteem of Christ and of the gospel. It is 
the great concern of every one under the 
gospel to give the most earnest heed to all 
gospel discoveries and directions, to prize 
them highly in his judgment as matters of 
the greatest importance, to hearken to them 
diligently in all the opportunities he has for 
that purpose, to read them frequently, to 
meditate on them closely, and to mix faith 
with them. We must embrace them in our 
hearts and affections, retainthemin our memo- 
res, and finally regulate eur words and actions 
according to them. 

. By way of argument, he adds strong 
motives to enforce the exhortation. 

1. From the great loss we shall sustain if 
we do not take this earnest heed to the 
things which we have heard: We shail let 
them slip. They will leak, and run out of 
our heads, lips, and lives, and we shall be 
great losers byour neglect. Learn, (1.) When 
we have received gospel truths into our 
minds, we are in danger of letting them slip. 
Our minds and memories are like a leaky 
vessel, they do not without much care retain 
what is poured into them ; this proceeds from 
the corruption of our natures, the enmity and 
subtlety of Satan (he steals away the word), 
from the entanglements and snares of the 
world, the thorns that choke the good seed. 
(2.) Those meet with an inconceivable loss 
who let gospel truths, which they had re- 
ceived, slip out of their minds; they have 
lost a treasure far better than thousands of 
gold and silver; the seed is lost, their time 
and pains in hearing lost, and their hopes of 
a good harvest lost; all is lost, if the gospel 
be lost. (3.) This consideration should be 
a strong motive both to our attention to the 
gospel and our retention of it; and indeed, 
if we do not well attend, we shall not long 
retain the word of God; inattentive hearers 
will soon be forgetful hearers. 

2. Another argument is taken from the 
dreadful punishment we shall incur if we do 
not do this duty, a more dreadful punishment 
than those fell under who neglected and dis- 
obeyed the law, v. 2,3. Here observe, (1.) 
How the law is described: it was the word 
spoken by angels, and declared to be stedfast. 
It was the word spoken by angels, because 
given by the ministration of angels, they 
sounding the trumpet, and perhaps forming 
the words according to God’s direction; and 
God, as judge, will make use of the angels to 
sound the trumpet a second time, and gather 
all to his tribunal, to receive their sentence, 
as they have conformed or not conformed to 
the law. And this law is declared to be sted- 
fast ; it 1s like the promise, yea and ameu: it 


HEBREWS. 


. o Eee 


is truth and faithfuln 

have its foree whether men 
for every transgression and ¢ 
receive a just recompence of 7 d 
trifle with the law of God, the law v 
trifle with them; it has taken i 
sinners of Saievaies ages, and will take 
sinners in all ages. God, as a rig 
vernor and judge, when he had ¢ 
the law, would not let the eontem} Dt 
breach of it go unpunished ; but he has 
time to time reckoned with the tra 
of it, and recompensed them acco 
nature and aggravation of their dis 
Observe, The severest puni 
inflicted upon sinners is no more chan 
deserves: it is @ just recompence of reu 
punishments are as just, and as much d 
sin as rewards are to obedience, yea, 
due than rewards are to imperfect ob 
(2.) How the gospel is described. 
vation, a Peers salvation; so great sal 
that no other salvation can compare vi t 
so great that none can fully express, 
yet conceive, how great it is. It is a 
salvation that the gospel discovers, fo 
covers a great Saviour, one who has 1 
fested God to he reconciled to our x 
and reconcilable to our persons; it § 
how we may be saved from so great si 
so great misery, and be restored to s 
holiness and so great happiness. The 
discovers to us a great sanctifier, to quali 
for salvation and to bring us to theid v 
The gospel unfolds a great and exce 
pensation of grace, a new covenant ; 
charter-deed and instrument is s 
secured to all those who come into 
of the covenant. (3.) How sinning a 
the gospel is described: it is’ declared te 
neglect of this great salvation ; it is 
tempt put upon the saving grace | 
Christ, making light of it, not ca: 
not thinking it worth their while to 2 
themselves with it, not regarding eithe 
worth of gospel grace or their own wi 
it and undone state without it; 
their endeavours to discern the truth 
and assent to it, nor to discern the 
of it, so as to approve of if, or 2 le 
themselves. In these things hie disco 
plain neglect of this great ‘salvation. | 
all take heed that we be not found a 
those wicked wretched sinners who 2 
the grace of the gospel. (4.) How then 
of such sinners is described : it is declar 
be unavoidable (v. 3): How shall we e 
This intimates, [1.] That the despis 
this salvation are condemned alrea 
arrest and in the hands of justie 
So they were by the sin of Adam; + 
have strengthened their bonds ls 
sonal transgression. He that belie 
condemned already, Sohn iii. 18. E 
is a escaping out a this conde 
but by accepting the great sa 
vered in the gospel; as for ‘tele ho 


. under the curse. 
‘more aggravated curse and condemna- 
waiting for all those who despise the 
> of God in Christ, and that this most 
y curse they cannot escape; they cannot 
Sprites” petens at the great day, nor 
the fact, nor bribe the judge, nor break 
ison. There is no door of mercy left 
them; there will be no more sacri- 
n: they are irrecoverably lost. The 
bleness of the misery of such is here 
ed by way of question: How shall we 
? Itis an appeal to universal reason, 
onsciences of sinners themselves; it 
Henge to all their power and policy, 
l their interest and alliances, whether 
or any for them, can find out, or can 
away of escape from the vindictive 
d wrath of God. It intimates that 
ters of this great salvation will be 
only without power, but without plea 
cuse, at the judgment-day ; if they be 
hat they have to say that the sentence 
not be executed upon them, they will 
echless, and self-condemned by their 
sciences, even to a greater degree of 
han those fell under who neglected 
rity of the law, or sinned without 


nother argument to enforce the ex- 
fion is taken from the dignity and excel- 
of the person by whom the gospel began 
Y spoken (v. 3): It begun at first to be 
by the Lord, that is, the Lord Jesus 
ho is Jehovah, the Lord of life and 
d of all, and as such’ possessed of 
and infallible wisdom, infinite and 
ible goodness, unquestionable and 
le veracity and faithfulness, abso- 
ereignty and authority, and irresistible 
This great Lord of all was the first 
n to speak it plainly and clearly, 
ypes and shadows as it was before 
Now surely it may be expected 
Ii will reverence this Lord, and take 
a gospel that began to be spoken by 
0 spoke so as never man spoke. 
nother argument is taken from the 
ter of those who were witnesses to 
id the gospel (v. 3, 4): It was con- 
0 us by those that heard him, God also 
them witness. Observe, (1.) The 
ation of the gospel was continued 
afirmed by those who heard Christ, by 
mgelists and apostles, who were eye 
yitnesses of what Jesus Christ began 
to do and to teach, Acts i.1. These 
}could have no worldly end or in- 
‘their own to serve hereby. Nothing 
induce them to give in their evidence 
Redeemer’s glory, and their own and 


stumony to the loss of all that was 
em in this life, and many of them 


th of God is upon them, and it | sealed it with 
m them; they cannot disengage | bore witness to those who were witnesses for 
es, they cannot emerge, they cannot | Christ; he testified that they were authorized 
[3.] That there is | and sent by him to preach Christ and salva- 


ation; they exposed themselves: 


; “Sa, Cee Oe ae eee eS ee 
; xe sah i 
eae CHAP. Th Design of Christ’s sufferings. 


their blood. (2.) God himself 


tion by him'to the world. And how did he 
bear them witness? Not only by giving 
them great peace in their own minds, great 
patience under all their sufferings, and un. 
speakable courage and joy (though these were 
witnesses to themselves), but he bore them 
witness by signs, and wonders, and divers 
miracles, and gifts of the Holy Ghost, accord- 
ing to his will. (1.] With signs, signs of his 
gracious presence with them, and of his power 
working by them. ([2.] Wonders, works 
quite beyond the power of nature, and out 
of the course of nature, filling the spectators 
with wonder and admiration, stirring them 
up to attend to the doctrine preached, and to 
enquire into it. [3.] Divers miracles, or 
mighty works, in which an almighty agency 
appeared beyond all reasonable controversy. 
[4.] Gifts of the Holy Ghost, qualifying, 
enabling, and exciting them to do the work 
to which they were called—divisions or dis- 
tributions of the Holy Ghost, diversities of 
gifts, 1 Cor. xii..4, &e. And all this accord. 
ing to'God’s own will. It was the will of God 
that we should have sure footing for our 
faith, and a strong foundation: for our hope 
in receiving the gospel. As at the giving 
forth of the law there were signs and won. 
ders, by which God testified the authority 
and excellency of it, so he witnessed to the 
gospel by more and greater miracles, as to a 
more excellent and abiding dispensation. 


5 For unto the angels hath he not 
put in subjection the world to come, 
whereof we speak. 6 But one in a 
certain place testified, saying, What 
is man, that thou art mindful of him ? 
or the son of man, that thou visitest 
him? 7 Thou madest him a little 
lower than the angels; thou crownedst 
him with glory and honour, and didst 
set him over the works of thy hands: 
8 Thou hast put all things in subjec- 
tion under his feet. For in that he 
put all in subjection under him, he 
left nothing that 2s not put under him. 
But now we see not yet all things put 
under him. 9 But we see Jesus, who 
was made a little lower than the an- 
gels for the suffering of death, crowned 
with glory and honour; that he by 
the grace of God should taste. death 
for every man. 

The apostle, having made this serious ap 
plication of: the doetrine of the personai ex- 
ceilency of Christ above’ the angeis, now 
returns to) that pleasant: subject’ again, ard 
pursues it further (©. 5): For to the ‘angels 


x 


A 


Design of Christ's sufferings 
hath he not put in subjection the world to come, 
whereof we speak. E 
I. Here the apostle lays down a negative 
proposition, including a positive one—That 
the state of the gospel-church, which is here 
called the world to come, is not subjected to 
the angels, but under the special care and di- 
rection of the Redeemer himself. Neither 
the state in which the church is at present, 
nor that more completely restored state at 
which it shall arrive when the prince of this 
world is cast out and the kingdoms of the 
earth shall become the kingdom of Christ, is 
left to the government of the angels; but 
Jesus Christ will take to him his great power, 
and will reign. He does not make that use 
of the ministration of angels to give the 
gospel as he did to give the law, which was 
the state of the old or antiquated world. This 


new world-is committed to Christ, and put in! 


absolute subjection to him only, in all spi- 
ritual and eternal concerns. Chnist has the 
administration of the gospel church, which 
at once bespeaks Christ’s honour and the 
church’s happiness and safety. It is certain 
that neither the first creation of the gospel 
church, nor its after-edification or adminis- 
tration, nor its final judgment and perfection, 
is committed to the angels, but to Christ. 
God would not put so great a trust in his 
holy ones; his angels were too weak for such 
a charge. 

II. We have a scripture-account of that 
blessed Jesus to whom the gospel world is 
put into subjection. It is taken from Ps. viii. 
4—6, But onein a certain place testified, say- 
ing, What is man, that thou art mindful of him? 
or the Son of man, that thou visitest him? &c. 
These words are to be considered both as ap- 
plicable to mankind in general, and as applied 
here to the Lord Jesus Christ. 

1. As applicable to mankind in general, in 
which sense we have an affectionate thankful 
expostulation with the great God concerning 
his wonderful condescension and kindness to 
thesonsofmen. (1.) Inremembering them, 
or being mindful of them, when yet they had 
no being but in the counsels of divine love. 
The favours of God to men all spring up out 
of his eternal thoughts and purposes of mercy 
for them; as all our dutiful regards to God 
spring forth from our remembrance of him. 
God is always mindful of us, let us never be 
forgetful of him. (2.)In visiting them. God’s 
purpose of favours for men is productive of 
gracious visits to them; he comes to see us, 
how it is with us, what we ail, what we want, 
what dangers we are exposed to, what diffi- 
culties we have to encounter; and by his 
visitation our spirit is preserved. Let us so 
remember God as daily to approach him in a 
way of duty. (3.) In making man the head 
of all the creatures in this lower world, the 
top-stone of this building, the chief of the 
ways of God on earth, and only a little lower 
than the angels in place, and respect to the 
hody, while here, and to be made like the 


HEBREWS. ae 


ae 
~~ 


angels, and equal to 
(rection of the just, Luke xx. 
crowning him with glory and 
honour of having noble powers 
of soul, excellent organs and pa 
whereby he is allied to both wo 
of serving the interests of both worl 
of enjoying the happiness of both. — 
giving him right to and dominion over 
ferior creatures, which did continue so 
he continued in his allegiance and duty 
2. As applied to the Lord Jesus Chr 
the whole that is here said can be appli 
to him, v. 8, 9. And here you may ¢ 
(1.) What is the moving canse o} 
kindness God shows to men in giving 
for them and to them; and that is the 
of God. For what is man? (2.) W 
the fruits of this free grace of God y 
spect to the gift of Christ for us ani 
as related in this scripture-testimony} 
That God was mindful of Christ fe 
the covenant of redemption. [2.] T! 
visited Christ on our account; ani 
concluded between them that in the 
of time Christ should come into the 
as the great archetypal sacrifice. [3 
God had made him a little lower t 
angels, in his being made man, that h 
suffer and humble himself to deat 
That God crowned the human nature 6 
with glory and honour, in his being 
holy, and having the Spirit without n 
and by an ineffable union with th 
nature in the second person of the 
the fulness of the Godhead dwellix 
bodily ; that by his sufferings he m 
satisfaction, tasting death for every 
sibly feeling and undergoing the bitte 
of that shameful, painful, and curs 
of the cress, hereby putting all man 
a new state of trial. [5.] That 
of his humiliation in suffering 
crowned with glory and honour, ad 
the highest dignity in heaven, 
absolute dominion over all thi 
complishing that ancient scripture 1 
which never was so accomplished or 
in any mere man that ever was up Or 
10 For it became him, for 
are all things, and by whom 
things, in bringing many son 
glory, to make the captain ¢ 
salvation perfect through su 
11 For both he that sane 
they who are sanctified are 
for which cause he is not 
callthem brethren, 12 Se 
declare thy name unto my 
in the midst of the church will 
praise unto thee. i3 And @ 
will put my trust inhim. Ane 
' Behold I and the children wh 
| hath given me. . 


ye ee ae eS : 
ing mentioned the death of Christ, the 
here proceeds to prevent and remove 
scandal of the cross; and this he does by 
owing both how it became God that Christ 
ould suffer and how much man should be 
nefited by those sufferings. 

How it became God that Christ should 
For it became him for whom are all 
and by whom are al! things, in bringing 
sons to glory, to make the captain of 
salvation perfect through sufferings, 
. Here, 

God is described as the final end and 
ause of all things, and as such it became 
to secure his own glory in all that he 
t only to act so that he might in 
g dishonour himself, but so that he 
from every thing have a revenue of 


le is declared to have acted up to this 
rious character in the work of redemption, 
he choice both of the end and of the 


In the choice of the end; and that was 
bring many sons to glory, to present glory 
enjoying the glorious privileges of the 
and to future glory in heaven, which 
ll be glory indeed, an exceeding eternal 
zht of glory. Here observe, [1.] We 
be the sons of God both by adoption 

d regeneration, before we can be brought 
the glory of heaven. Heaven is the inhe- 
ance ; and only those that are the children 
irs of that inheritance. [2.] All true 
rs are the children of God: to those 
recewe Christ he has granted the power 
ivilege of being the children of God, even 
ny as believe on his name, John i. 12. 
ough the sons of God are but a few 


be all brought together it will appear 
they are many. Christ is the first-born 
many brethren. [4.] All the sons of 
d, how many soever they are, or however 
ed and divided, shall at length be 
ght together to glory. 
In the choice of the means. [1.] In 
out such a person as should be the 
n of our salvation ; those that are saved 
come to that salvation under the 
ce of a captain and leader sufficient for 
purpose; and they must be all enlisted 
r the banner of this captain ; they must 
e hardship as good soldiers of Christ ; 
must follow their captain, and those that 
hall be brought safely off, and shall 
great glory and honour. [2.] In 
og this captain of our salvation perfect 
h sufferings. God the Father made 
ord Jesus Christ the captain of our sal- 
(that is, he consecrated, he appointed 
n to that office, nv xave him a commission 
it), and he made him a perfect captain : he 
perfection of wisdom, and courage, and 
gth, by the Spirit of the Lord, which he 
hout measure; he was made perfect 
n sufferings; that is, he perfected the 


a TS RE eee 
er a J } } oS Pe 
, al ; 


ikon ee) CHAP. iY. 


Design of Christ’s sufferengs. 
work of our redemption by shedding his 
blood, and was thereby perfectly qualified to 
be a Mediator between God and man. He 
found his way to the crown by the cross, and so 
must his people too. The excellent Dr. Owen 
observes that the Lord Jesus Christ, being 
consecrated and perfected through suffering, 
has consecrated the way of suffering for all his 
followers to pass through unto glory; and 
hereby their sufferings are made necessary 
and unavoidable, they are hereby made ho- 
nourable, useful, and profitable. 

II. He shows how much they would be 
benefited by the cross and sufferings of 
Christ; as there was nothing unbecoming 
God and Christ, so there was that which 
would be very beneficial to men, in these 
sufferings. Hereby they are brought into a 
near union with Christ, and into a very en- 
dearing relation. 

1. Into a near union (v. 11): Both he that 
sanctifieth and those that are sanctified are all 
of one. Observe, Christ is he that sanctifieth; 
he has purchased and sent the sanctifying 
Spirit ; he is the head of all sanctifying in- 
fluences. The Spirit sanctifieth as the Spirit 
of Christ. ‘True believers are those who are 
sanctified, endowed with holy principles and 
powers, separated and set apart from mean 
and vile uses to high and holy uses and pur- 
poses ; for so they must be before they can 
be brought to glory. Now Christ, who is the 
agent in this work of sanctification, and 
Christians, who are the recipient subjects, 
are allof one. How? Why, (1.) They are 
all of one heavenly Father, and that is God. 
God is the Father of Christ by eternal gene- 
ration and by miraculous conception, of 
Christians by adoption and regeneration. (2.) 


@ place and at one time, yet when they j They are of one earthly father, Adam. Christ 


and believers have the same human nature. 
(3.) Of onespirit, one holy and heavenly dispo- 
sition ; the same mind is in them that was in 
Christ, though not in the same measure; the 
same Spirit informs and actuates the head 
and all the members. 

2. Into an endearing relation. This results 
from the union. And here first he declares 
what this relation is, and then he quotes three 
texts out of the Old Testament to illustrate 
and prove it. 

(1.) He declares what this relation is: he 
and believers being all of one, he therefore is 
not ashamed to call them brethren. Observe, 
[1.] Christ and believers are brethren; not 
only bone of his bone and flesh of his flesh, 
but spirit of his spirit—brethren by the 
whole blood, in what is heavenly as well as 
in what is earthly. -[2.] Christ is not 
ashamed to own this relation; he is not 
ashamed to call them brethren, which is 
wonderful goodness and condescension in 
him, considering their meanness by nature 
and vileness by sin; but he will never be 
ashamed of any who are not ashamed of him, 
and who take care not to be a shame and 
reproach to him and to themselves. 


7,7 ig) Pee sf 


Christ’s incarnation. 

(2.) He illustrates this from three texts of 
scripture. 

{1.] The*first is out of Ps. xxii. 22, I will 
declare thy name unto my brethren; in the midst 
of the church wili I sing praiseunto thee. This 
psalm was an eminent prophecy of Christ; it 
begins with his words on the cross, My God, 
my God, why hast thou forsaken me? Now 
here it is foretold, First, That Christ should 
have a church or congregation inthe world,.a 
company of volunteers, freely willing to fol- 
low him. Secondly, That these »should not 
only be brethren to one another, but to Christ 
himself. Thirdly, That he would declare his 
Father’s name to them, that is, his nature 
and attributes, his mind and will: this he 
did in his own person, while he dwelt among 
us, and by his Spirit poured out upon his 
disciples, enabling them to spread the know- 
ledge of God in the world from one gene- 


* ration to another, to the end of the world. 


Fourthly, That Christ would sing praise to 
his Father in the church. The glory of the 
Father was what'Christ had in his eye; his 
heart was set upon it, he laid out himself for 
it, and he would have his people to join with 
him in it. 

[2.] The second scripture is quoted from 
Ps. xviii. 2, And again, I will put my trust in 
him. That psalm sets forth the troubles that 
David, as a type of Christ, met with, and 
how he in all his troubles put his trust in 
God. Nowthis shows that besides his divine 
nature, which needed no supports, he was to 
take another nature upon him, that would 
want those supports which none but God 
could give. He suffered and trusted as our 
head and president. Owen in locum. His 
brethren must suffer and trust too. 

[3.] The third scripture is taken from Isa. 
vill 18 Behold, I and the children which God 
hath given me. This proves Christ really 
and truly man, for parents and children are 
of the same nature. Christ’s children were 
given him of the Father, in the counsel of his 
eternal love, and that covenant of peace which 
was between them. And they are given to 
Christ at their conversion. When they take 
hold of his covenant, then Christ receives them, 
rules over them, rejoices in them, perfects all 
their affairs, takes them up to heaven, and 
there presents them to his Father, Behold, I 
and the children which thou hast given me. 


14 Forasmuch then as the children 
are partakers of flesh and blood, he 
also himself likewise took part of the 
same; that through death he might 
destroy him that had the power of 
death, that is, the devil; 15 And 
deliver them who through fear of 
death were all their lifetime subject 
to bondage. 16 For verily he took 
not on him the nature of angels; but 


he tock on him the seed of Abraham. | fices and offerings God could 


a in Ae 
n Fe Sonat 
fae ee 


HEBREWS. 


SA 
= ae 
vee 


17  Wherefe ; 
him to be made like w 
that he might be a me 
ful high priest in things 
God, to make reconeilia' f 
‘sins of the people. 18 For 

himself hath suffered being te 
he is able to succour them t 
tempted. 


Here the apostle proceeds to assert 
carnation of Christ, as taking upe 
the nature of angels, but the seed 
ham ; and he shows the reason a’ 
his so doing. ‘ 

. The incarnation of Christ is 
(. 16): Verily he took not upon him the 
of angels, but he took upon him the 
Abraham. He took part of flesh and 
Though as God he pre-existed from 
nity, yet in the fulness of time 
nature into union with his divine natu 
became really and truly man. ‘He ¢ 
lay hold of angels, but he laid hold 
seed of Abraham. The angels | 
let them go, and lie under the de 
ment, and dominion of their sin, w 
or help. Christ never designed to be 
viour of the fallen angels; as the 
so it lies, and must lie to eternity, an 
fore he did not assume their natur 
nature of angels could not be an ator 
crifice for the sin of man. Now 
resolving to recover the seed of Abra 
raise them up from their fallen state, 
upon him the human nature from 
scended from the loins of Abraham, 
same nature that had sinned might si 
restore human nature to a state of hi 
trial, and all that accepted of mercy t 
of special favour and salvation. No’ 
hope and help for the chief of sinner 
through Christ. Here is a price pz 
cient for all, and suitable to all, for it 
our nature. Let us all then know tl 
our gracious visitation, and im 
distinguishing mercy which has b 
to fallen men, not to the fallen 

IJ. The reasons and designs 
nation of Christ are eels ; 

1. Because the children were peri 
flesh and blood, he must take part 
and be made like his brethren, v. 
no higher nor lower nature aad 
had sinned could so suffer for 
as to satisfy the justice of God, a 
up to a state of hope, and make k 
children of God, and so brethren 

2. He became man that he n 
God he could not die, and the 
sumed another nature and state 
wonderful love of God appeared, 
Christ knew what he must suf 
nature, and how he must die im it, ye 
readily took it upon him. eg 


ai 


and he said, Lo ! Icome, I delight to 


will. 

rer through death he might destroy him 
tat had the power of death, that is, the devil, 
14. The devil was the first sinner, and the 
*to sin, and sin was the procuring 
ase of death; and he may be said to have 
oe of death, as he draws men into 

_ the ways whereof are death, as he is 
en permitted to terrify the consciences of 
1 with the fear of death, and as he is the 
mer of divine justice, haling their 
s from their bodies to the tribunal of 
there to receive their doom, and then 
their tormentor, as he was before their 

pter. In these respects he may be said to 
ave had the power of death. But nowChrist 
so far destroyed him who had the power 
th that he can keep none under the 
‘of spiritual death; nor can he draw 
into sin (the procuring cause of death), 
quire the soul of any from the body, nor 
the sentence upon any but those who 
e and continue to be his willing slaves, 
bersist in their enmity to God. 
That he might deliver his own people 
‘the slavish fear of death to which they 
ften subject. This may refer to the Old- 
lament saints, who were more under a 
i of bondage, because life and immor- 

ere not so fully brought to light as now 
are by the gospel. Or it may refer to 
people of God, whether under the Old 
aent or the New, whose minds are often 
plexing fears about death and eternity. 
became man, and died, to deliver them 
| those perplexities of soul, by letting 
a know that death is not only a con- 
red enemy, but a reconciled friend, not 
to hurt the soul, or separate it from the 
of God, but to put an end to all their 
nees and complaints, and to give them 
age to eternal life and blessedness ; so 
them death is not now in the hand of 
i, but'in the hand of Christ—not Satan’s 
, but Christ’s servant—has not hell fol- 
it, but heaven to all who are in Christ 
Shrist must be made like unto his 
en, that he might be a merciful and 

high priest in things pertaining to 
stice and honour of God and to the 
‘and comfort of his people. He must 
bful to God and merciful to men. (1.) 
ings pertaining to God, to his justice, 
(0 his honour—to make reconciliation 
sins of the people, to make all the at- 
of the divine nature, and all the per- 
subsisting therein, harmonize in man’s 
y, and fully to reconcile God and man. 
There was a great breach and quar- 
en God and man, by reason of sin; 
rist, by becoming man and dying, has 
p the quarrel, and made reconciliation 
that God is ready to receive all into 
and friendship who come to him 
Christ. (2.) In things pertaining to 


WaPo Wa 


ug: 


7 


San 


7 CHAP. III. 
dy was prepared for 


F _ " ~ . 
Attention due to Christ. 


his people, to their supporr and comfort: In 
‘that he suffered, being tempted, he is adie to 
succour those that are tempted, v.18. Here 
observe, [1.] Christ’s passion: He suffered 
being tempted ; and his temptations were not 
the least part of his sufferings. He was in all 
things tempted as we are, yet without sin, 
ch. iv. 15. [2.] Christ’s compassion: He is 
able to suecour those that are tempted. Heis 
touched with a feeling of our infirmities, a 
sympathizing physician, tender and skilful; 
he knows how to deal with tempted sorrowful 
souls, because he has been himself sick of the 
same disease, not of sin, but of temptation 
and trouble of soul. The remembrance of 
his own sorrows and temptations makes him 
mindful of the trials of his people, and ready 
to help them. Here observe, First, The best 
of Christians are subject to temptations, to 
many temptations, while in this world; let 
us Rever count upon an absolute freedom 
from temptations in this world. Secondly, 
Temptations bring our souls into such dis- 
tress and danger that they need support and 
succour. Thirdly, Christ is ready and willing 
to succour those who under their temptations 
apply to him; and he became man, and was 
tempted, that he might be every way quali 
fied to succour his people. 


CHAP. Iii. 


In this chapter the apostle applies what he had said in the chanter 
foregoing concerning the priesthood of Christ, I. In a serous, 
pathetic exhortation that this great high priest, who was dis- 
covered to them, might be seriously considered by them, ver, 
1—6. II. He then adds mauy weighty counsels and cautions 
from ver, 7, to the end. 


YY BERENORE, holy brethren, 
partakers of the heavenly 
calling, consider the Apostle and High 
Priest of our profession, Christ Jesus ; 
2 Who was faithful to him that ap- 
pointed him, as also Moses was faith- 
ful in all his house. 3 For this man 
was counted worthy of more glory 
than Moses, inasmuch as he who hath 
builded the house hath more honour 
than the house. 4 For every house 
is builded by some man; but he that 
built all things ts God. 5. And 
Moses verily was faithful in all his 
house, as a servant, for the testimony 
of those things which were to be 
spoken after; 6 But Christ asa son 
over his own house; whose house are 
we, if we hold fast the confidence and 
the rejoicing of the hope firm unto 
the end. 

In these verses we have the application of 


the doctrine laid down in the close of the last 
chapter concerning the priesthood of our 
Lord Jesus Christ. And observe, 

I. In how fervent and affectionate a man- 
ner the apostle exhorts Christians to have 
this high priest much in their thoughts, and 


Attenivwn uue to Christ. 


to make him the object of their close and se- 
rious consideration; and surely no one in 
earth or heayen deserves our consideration 
more than he. That this exhortation might 
be made the more effectual, observe, 

1. The honourable compellation used to- 
wards those to whom he wrote: Holy bre- 
thren, partakers of the heavenly calling. (1.) 
Brethren, not only my brethren, but the bre- 
thren of Christ, and in him brethren to all 
the saints. All the people of God are bre- 
thren, and should love and live like brethren. 
2.) Holy brethren; holy not only in pro- 
fession and title, but in principle and prac- 
tice, in heart and life. This has been turned 


HEBREWS. 


a) 


— 


7 Ate 
faith. Here observe, 1. 
faith in Christ have not a d 
for him; he is not so much th 
deserves to be, and desires to be, by 
that expect salvation from him. 2. 
and serious consideration of Christ wou 
of grezt advantage to us to increase | 
quaintance with him, and to engage our 
and our obedience to him, and rel 
him. 3. Even those that are holy b 
and partakers of the heavenly calling, 
need to stir up one another to think me 
Christ than they do, to have him me 
their minds; the best of his people thin! 
seldom and too slightly of him. 4. Wer 


by some into scorn: “These,” say they,| consider Christ as he is deseribed tous ii 
‘““are the holy brethren ;” but it is dangerous] scriptures, and form our apprehension 
jesting with such edge-tools ; be not mockers,| him thence, not from any vain concept 


lest your bands be made strong. Let those| and fancies of our own. 


that are thus despised and scorned labour to 
be holy brethren indeed, and approve them- 
selves so to God; and they need not be 
ashamed of the title nor dread the scoffs of 
the profane. The day is coming when those 
that make this a term of reproach would 
count it their greatest honour and happiness 
to be taken into this sacred brotherhood. 
(3.) Partakers of the heavenly calling—par- 
takers of the means of grace, and of the 
Spirit of grace, that came from heaven, and 
by which Christians are effectually called out 
of darkness into marvellous light, that calling 
which brings down heaven into the souls of 
men, raises them up to a heavenly temper 
and conversation, and prepares them to live 
for ever with God in heaven. 

3, The titles he gives to Christ, whom he 
would have them consider, (1.) As the apostle 
of our profession, the prime-minister of the 
gospel church, a messenger and a principal 
messenger sent of God to men, upon the 
most important errand, the great revealer of 
that faith which we profess to hold and of 
that hopewhich we profess tohave. (2.) Not 
only the apostle, but the high priest too, of 
our profession, the chief officer of the Old 
Testament as well as the New, the head of 
the church in every state, and under each 
dispensation, upon whose satisfaction and 
intercession we profess to depend for pardonof 
sin, and acceptance with God. (3.) As Christ, 
the Messiah, anointed and every way qualified 
for the office both of apostle and high priest. 
‘4.) As Jesus, our Saviour, our healer, the 
vreat physicianof souls, typified by the brazen 
serpent that Moses lifted up in the wilder- 
ness, that those who were stung by the fiery 
serpents might look to him, and be saved. 

II. We have the duty we owe to him who 
bears all these high and honourable titles, 
and that is to consider him as thus charac- 
terized. Consider what he is in himself, what 
he is to us, and what he will be to us here- 


after and for ever; consider him, fix your|is God, drew the ground-plan of # 
thougkts upon him with the greatest atten-| provided the materials, and by 
tion, and act towards him accordingly : look | power disposed them to receive 

unto Jesus, the aathor and finisher of your | has compacted and united this his 


III. We have several arguments draw 
to enforce this duty of considering © 
apostle and high priest of our profe 

1. The first is taken from his fidelity, 
He was faithful to him that appointed 
as Moses was in all his house. (1.) Ch 
an appointed Mediator; God the Fathe 
sent and sealed him to that office, and th 
fore his mediation is acceptable to the F 
(2.) Heis faithful to that appointment, ] 
tually observing all the rules and ordi 
his mediation, and fully executing the 
reposed in him by his Father and b 
people. (3.) That he is as faithful t 
that appointed him as Moses was i 
house. Moses was faithful in the ¢ 
of his office to the Jewish church in tk 
Testament, and so is Christ under the _ 
this was a proper argument to urge upt 
Jews, who had so high an opinion 
faithfulness of Moses, and yet his faitht 
was but typical of Christ’s. a 

2. Another argument is taken f 
superior glory and excellence of Chr 
Moses (v. 3—6); therefore they 
obliged to consider Christ. (1.) 
a maker of the house, Moses but a 
init. By the house we are to 
the church of God, the people of 
porated together under Christ 
and head, and under subordinate 
according to his law, observing hi 
tions. Christ is the maker of this 
the church in all ages: Moses was a 
in the house, he was instrume’ 
Christ in governing and edifyi ie 
but Christ is the maker ofall things; - 
is God, and no one less than God couli 
the church, either lay the foundati : 
on the superstructure. No less — 
requisite to make the church than 
the world; the world was made | 
thing, the church made out of mat 
gether unfit for such a building. 


wie 


a 


pwned all with 


imony of those things that were afterwards 
be revealed. Christ, as the eternal Son 
od, is the rightful owner and sovereign 
of the church. Moses was only a typical 
rnor, for a testimony of all those things 
ting to the church which would be more 
rly, completely, and comfortably revealed 
he gospel by the Spirit of Christ; and 
rel e Christ is worthy of more glory than 
and of greater regard and considera- 
1. This argument the apostle concludes, 
With a comfortable accommodation of it 
self and all true believers (v. 6)- Whose 

we are: each of us personally, as we 
the temples of the Holy Ghost, and Christ 
s in us by faith; all of us jointly, as we 
united by the bonds of graces, truths, 
inances, gospel discipline, and devotions. 

With a characteristic description of those 
rsons who constitute this house: “If we 
ast the confidence, urd the rejoicing of 
hope, firmly to the end; that is, if we 
ntain a bold and open profession of the 

of the gospel, upon which our hopes 
ace and glory are built, and live upon 
| up to those hopes, so as to have a holy 
cing in them, which shall abide firm to 
end, notwithstanding all that we may 
with in so doing.” So that you see 


ways of Christ, but a stedfastness and 
verance therein unto the end. We have 
a direction what those must do who 
artake of the dignity and privileges 
e household of Christ. First, They must 
ce the truths of the gospel into their heads 
hearts. Secondly, ‘They must build their 
pes of happiness upon those truths. 
idly, They must make an open profession 
hosetruths. Fourthly, They must livesoup 
em as to keep their evidences clear, that 
‘may rejoice in hope, and then they must 
ll persevere to the end. In a word, they 
walk closely, consistently, courageously, 
sonstantly, in the faith and practice of 
e gospel, that their Master, when he comes, 
own and approve them. 
Wherefore (as the Holy Ghost 
To day if ye will hear his voice. 
den not your hearts, as in the 
ocation, in the day of temptation 
wilderness: 9 When your fa- 
ers tempted me, proved me, and 
aw my works forty years. 10 Where- 
Iwas grieved with that genera- 
, and said, They do alway err in 
heart ; and they haye not known 
ways. 11 So I sware m my 


must not only be a setting out well in| 


a Cautions against apostasy 
wrath, They shall not enter into my 
rest.) 12 Take heed, brethren, lest 
there be im any of you an evil heart 
of unbelief, in departing from the 
living God. 13 But exhort one an- 
other daily, while it is called To day ; 
lest any of you be hardened through 
the deceitfulness of sin. 14 For we 
are made partakers of Christ, if we 
hold the beginning of our confidence 
stedfast unto the end; 15 While it 
is said, To day if ye will hear his voice, 
harden not your hearts, as in the pro- 
vocation. 16 For some, when they 
had heard, did provoke: howbeit not 
all that came out of Egypt by Moses. 
17 But with whom was he grieved 
forty years? was if not with them 
that had sinned, whose carcases fell 
in the wilderness? 18 And towhom 
sware he that they should not enter 
into his rest, but to them that be- 
lieved not? 19 So wesee they could 
not enter in because of unbelief. 


Here the apostle proceeds in pressing upon 
them serious counsels and cautions to the 
close of the chapter ; and he recites a passage * 
out of Ps. xcv. 7, &c., where observe, : 

I. What he counsels them to do—to giye 
a speedy and present attention to the call of 
Christ. ‘* Hear his voice, assent to, approve 
of, and consider, what God in Christ speaks 
unto you ; apply it to yourselves with suitable 
affections and endeavours, and set about it 
this very day, for to-morrow it may be too 
late.” 

IJ. What he cautions them against—hard- 
ening their hearts, turning the deaf ear to 
the calls and counsels of Christ: ‘*‘ When he 
tells you of the evil of sin, the excellency of 
holiness, the necessity of receiving him by 
faith as your Saviour, do not shut your ear 
and heart against such a voice as this.” Ob- 
serve, The nardening of our hearts is the 
spring of all our other sins. 

Il]. Whose example he warns them by— 
that of the Israelites their fathers in the 
wilderness: As in the provocation and day of 
temptation ; this refers to that remarkable 
passage at Massah Meribah, Exod. xvii. ~ 
2—7. Observe, 

1. Days of temptation are often days of 
provocation. F 

2. To provoke God, when he is trying us, 
and letting us see that we entirely depend 
and live immediately upon him, is a provoca- 
tion with a witness. 

3. The sins of others, especially our rela- 
tions, should be a warning to us. Our fathers’ 
sins and punishments should be remembered 
by us, to deter us from following their evi) 


O CHAB AEE Ste : 


7 
" 


Cautions against apostasy. 


examples. Now as to the sin of the fathers 
of the Jews, here reflected upon, observe, 

(1.) The state in which these fathers were, 
when they thus sinned: they were in the 
wilderness, brought out of Egypt, but not 
got into Canaan, the thoughts whereof should 
have restrained them from sin. 

(2.) The sin they were guilty of: they 
tempted and provoked God; they distrusted 
God, murmured against Moses, and would 
not attend to the voice of God. 

(3.) The aggravations of their sin: they 
sinned in the wilderness, where they had a 
more immediate dependence upon God : they 
sinned when God was trying them; they 
sinned when they saw his works—works of 
wonder wrought for their deliverance out of 
Egypt, and their support and supply in the 
wilderness from day to day. They continued 
thus to sin against God for forty years. These 
were heinous aggravations. 

(4.) The source and spring of such aggra- 
vated sins, which were, [1.] They erred in 
their hearts ; and these heart-errors produced 
many other errors in their lips and lives. [2.] 
They didnot know God’s ways, though he had 
walked before them. They did not know his 
ways; neither those ways of his providence 
in which he had walked towards them, nor 
those ways of his precept in which they ought 
to have walked towards God; they did not 


observe either his providences or his ordi- 


nances in a right manner. 

(5.) The just and great resentment God 
had at their sins, and yet the great patience 
he exercised towards them (v. 10): Where- 
fore I was grieved with that generation. Note, 
{1.] All sin, especially sin committed by 
God’s professing privileged people, does not 
only anger and affront God, but it grieves 
him. [2.] God is loth to destroy his people 
in or for their sin, he waits long to be gracious 
to them. [3.] God keeps an exact account of 
the time that people go on in sinning against 
him, and in grieving him by their sins; but 
at length, if they by their sins continue to 
grieve the Spirit of God, their sins shall be 
made grievous to their own spirits, either in 
away of judgment or mercy. 

(6.) The irreversible doom passed upon 
them at last for their sins. God swore in his 
wrath that they should not enter into his rest, 
the rest either of an earthly or of a heavenly 
Canaan. Observe, [1.] Sin, long continued 
in, will kindle the divine wrath, and make 
it flame out against sinners. [2.] God’s wrath 
will discover itself in its righteous resolution 
to destroy the impenitent; he will swear in 
his wrath, not rashly, but righteously, and 
his wrath will make their condition a restless 
condition; there is no resting under the 
wrath of God. 

IV. What use the apostle makes of their 
awful example, v. 12, 13, &c. He gives the 
Hebrews a proper caution, and enforces it 
with an affectionate compellatior. 


jend (v.14): IT? cremuae partakers @ 
1. He gives the Hebrews a propercaution; |2f we hold tie beginning of our e0 


Prag 


HEBREWS. i i 


the word is, Take hee 
“Look about you 
against enemies 
be circumspect. You see 
your forefathers out of Cz 
their carcases fall in the 
heed lest you fall into the same sin 2 
and dreadful sentence. For you 
is head of the church, a much grea‘ 
than Moses, and your contempt of 
be a greater sin than then co 
Moses ; and so you are in danger 
under a severer sentence than they. 
The ruin of others should be a warning 
to take heed of the rock they split 
‘Israel’s fall should for ever be a war 
all who come after them; for all 
happened to them for ensamples (1 Cor. : 
and should be remembered byus. ‘Take 
all who would get safely to heaven m 
about them. i, 
2. He enforces the admonition wit 
affectionate compellation : “ Brethren, 
only in the flesh, but in the Lord ; bre 
whom I love, and for whose welfare I: 
and long.” And here he enlarges up 
matter of the admonition: Take heed, bre 
lest there be in any of you an evil hei 
unbelief in departing from the living 
Here observe, (1.) A heart of unbelief 
evil heart. Unbelief is a great sin, it ¥ 
the heart of man. (2.) An evil heart 
belief is at the bottom of all our 
departures from God ; it is a lead 
apostasy; if once we allow oursel 
trust God, we may soon desert 
Christian brethren have need to be cat 
against apostasy. Let those that thin 
stand take heed lest they fall. vy 
3. He subjoins good counsel to the ca) 
and advises them to that which wou 
remedy against this evil heart of unb 
that they should exkort one anothe 
while it is called to-day, v. 13. O 
We should be doing all the good we 
one another while we are together, wh 
be but a short and uncertain time. (2 
to-morrow is none of ours, we 7 
the best improvement of to-day. | 
Christians do not exhort one a € 
they will be in danger of being 
through the deceitfulness of sin. 
There is a great deal of deceitfuln 
it appears fair, but is filthy; i 
pleasant, but is pernicious; it pro 
much, but performs nothing. [3 
deceitfulness of sin is of a harden 
to the soul; one sin allowed prepare 
another; every act of sin confirms the 
sinning against conscience is the way 
the conscience ; and therefore it 
the great. concern of every one’ 
himself and others to beware of si 
4. He comforts those: who not 6 
well, but hold on well, and hold 


le te 
ea 


‘Sy 


“A Pe ee, See, 
RP NTE a fe 


Nada URES sini) el 


7 


ae TP Gene TA, | 


Gospel privileges. 


st to the end. Here observe, 
» privilege : they are made partakers of 
nrist, that is, of the Spirit, nature, graces, 
ghteousness, and life of Christ; they are 
nterested in ail thatis Christ’s, in all that he 
s, in all that he has done, or can do. (2.) 
The condition on which they hold that pri- 
yilege, namely, their perseverance in the bold 
ind open profession and practice of Christ 
md Christianity unto the end. Not but they 
hall persevere, being kept by the mighty 
ower of God through faith to salvation, but 
) be pressed thus to it is one means by 
vhich Christ helps his people to persevere. 

‘tends ‘to make them watchful and dili- 
and so keeps them from apostasy. 
observe, [1.] The same spirit with 
hh Christians set out in the ways of God 
hey should maintain and evidence to the end. 
Phose who begin seriously, and with lively 
fections and holy resolutions and humble 
nce, should go on in the same spirit. 
t, [2.] There are a great many who in the 
inning of their profession show a great 
of courage and confidence, but do not 
old them fast tothe end. [3.] Perseverance 
fon is the best evidence of the sincerity 


f our faith. 
5. The apostle resumes what he had quoted 
jefore from Ps. xcy. 7, &c., and he applies 
t closely to those of that generation, v. 15, 
6, &e. While it is said, To-day if you will 
ar, &e.; as if he should say, ‘“‘ What was 
ited before from that scripture belonged 
10t only to former ages, but to you now, and 
9 all who shall come after you; that you 
se heed you fall not into the same sins, lest 
fall under the same condemnation.” The 


ostle tells them that though some who had 
eard the voice of God did provoke him, yet 
did not so. Observe, (1.) Though the 
rity of hearers provoked God ‘by un- 
f, yet some there were who believed the 
ort. (2.) Though the hearing of the word 
ye the ordinary means of salvation, yet, if it 
ot hearkened to, it will expose men more 
9 the anger-of God. (3.) God will have a 
mnant that shall be obedient to his voice, 
id he will take care of such and make 
tion of them with honour. (4.) If these 
should fall in a common calamity, yet they 
hall partake of eternal salvation, while dis- 
edient hearers perish for ever. 
6. The apostle puts some queries upon 
vhat had been before mentioned, and gives 
ae answers to them (v. 17—19): But 
bith whom was he grieved forty years? With 
hose that sinned. And to whom did he swear ? 
e. Whence observe, (1.) God is grieved only 
those of his people who sin against him, 
d continue in sin. (2.) God is grieved and 
pvoked most by sins publicly committed 
he generality of a nation; when sin be- 
‘epidemic, it is most provoking. (3.) 
h God grieveslong,and bearslong,when 
d with the weight of general and pre- 
ng wickedness, yet he will at length ease 


(1.) The | himself of public offenders by public judg- 


ments. (4.) Unbelief (with rebellion which is ~ 
the consequent of it) is the great damning 
sin of the world, especially of those who have 
a revelation of the mind and will of God. 
This sin shuts up the heart of God, and shuts 
up the gate of heaven, against them ; it lays 
them under the wrath andcurse of God, and 
leaves them there; so that in truth and justics 
to himself heis obliged to cast them off for ever, 
CHAP. IV. 


The apostle, having in the foregoing chapter set forth the sin and 
punishment of the ancient Jews, proceeds in this, I. To declare 
that our privileges by Christ under the gospel exceed the pri- 
vileges of the Jewish church under Moses, as a reason why we 
should make a right improvement of them, yer. ]—4. Il He 
assigns the cause why the ancient Hebrews did not profi: by 
their religious privileges, ver. 2. Then, III. Confirms the pri 
vileges of those who believe, and the misery of those who con 
tinue in unbelief, 3—10. IV. Concludes with proper and power 
ful arguments and motives to faith and obedience. 


ET us therefore fear, lest, a pro- 

mise being left us of entering 
into his rest, any of you should seem 
to come short of it. 2 For unto us 
was the gospel preached, as well as 
unto them: but the word preached 
did not profit them, not being mixed 
with faith in them that heard it. 3 
For we which have believed do enter 
into rest, as he said, As I have sworn 
in my wrath, if they shall enter into 
my rest: although the works were 
finished from the foundation of the 
world. 4 For he spake in a certain 
place of the seventh day on this 
wise, And God did rest tie seventh 
day from all his works. 5 And in 
this place again, If they shall enter 
into my rest. 6 Seeing therefore it 
remaineth that some must enter there- 
in, and they to whom it was first 
preached entered not in because of 
unbelief: 7 (Again, he limiteth a 
certain day, saying in David, To day, 
after so long a time; as it is said, 
To day if ye will hear his veice, harden 
not your hearts. 8 For if Jesus had 
given them rest, then would he not 
afterward have spoken of another day. 
9 There remaineth therefore a rest to 
the people of God. 10 For he that 
is entered into his rest, he also hath 
ceased from his own works, as God 
did from his.) 


Here, I. The apostle declares that our pri- 
vileges by Christ under the gospel are not 
only as great, but greater than those enjoyed 
under the Mosaic law. He specifies this, 
that we have a promise left us of entering 
into his rest; that is, of entering mto a 
covenant-relation to Christ, and a state ot 
communion with God through Christ, and of 


-gainers by hearing are great losers. 3. That 


Se 


Cautions against apostasy. HiEDVEWS. Se 
growing up therein, till we are made aplog selves with suitable affection 
in glory. We have discoveries of this rest, | find greatprofitand gain bythe: 
and proposals, and the best directions how! IV. On these consideratio 
we may attain unto it. This promise ot| grounds his repeated and earnest cauti 
spiritual rest isa promise left us by the Lord| counsel that those who enjoy the 
Jesus Christ in his last will and testament, | should maintain a holy fear and jealo 
as a precious legacy. Our business is to see} themselves, lest latent unbelief should 
to it that we be the legatees, that we lay our] them of the benefit of the word, and o 
claim to that rest and freedom from the} spimtual rest which is discovered anc 
dominion of sin, Satan, and the flesh, by} dered in the gospel: Let us fear lest, a 
which the souls of men are kept in servitude] mise being left us of entering into his r 
and deprived of the true rest of the soul, and | of you should seem to come short 
may be also set free from the yoke of the law } Observe, 1. Grace and glory are attainab 
and all the toilsome ceremonies and services | all under the gospel: there is an offer, a 
of it, and may enjoy peace with God in his} promise to those who shall accept the 
ordinances and providences, and iu our own; 2. Those who may attain them may als 
consciences, and so have the prospect and| short. Those who might have attaine 
earnest of perfect and everlasting rest in| vation by faith may fall short by un 
heaven. 3. It is a dreadful thing so much as te 
II. He demonstrates the truth of his asser-] to fall short of the gospel salvation, tos 
tion, that we have as great advantages as| so to themselves, to lose their comfo} 
they. For says he (v. 2), To us was the gospel| hope; and to seem so to others, so losin 
preached as well as unto them; the same| honour of their holy profession. But, 
gospel for substance was preached under both | be so dreadful to seem to fall short o 
Testaments, though not so clearly; not in so| rest, it is much more dreadful really t 
comfortable a manner under the Old as under 
the New. The best privileges the ancient| 4. One good means to prevent either ou 
Jews had were their gospel privileges; the! falling short or seeming to fall short 
sacrifices and ceremonies of the Old Testa-| maintain a holy and religious fear le 


short. Such a disappointment must be 


ment were the gospel of that dispensation ;| should fall short. ‘This will make us vi 
and, whatever was excellent in it, was the} and diligent, sincere and serious; thi 
respect it had to Christ. Now, if this was} will put us upon examining our fé 
their highest privilege, we are not inferior to| exercising it; whereas presumption” 
them ; for we have the gospel as well as they, | high road to ruin. 

and in greater purity and perspicuity than] Y. The apostle confirms the happin 
they had. all those who truly believe the gospel, 

III. He again assigns the reason why so] this he does, 

few of the ancient Jews profited by that dis-] 1. By asserting so positively the 
pensation of the gospel which they enjoyed, | it, from the experience of himself and ot 
and that was their want of faith: The word | * We, who have believed, do enter into re 
preached did not profit them because it was| We enter into a blessed union with C 
not mixed with faith in those that heard him,| and into a communion with God th 
v. 2. Observe, 1, The word is preached to} Christ; in this state we actually enjoy 
us that we may profit by it, that we may gain | sweet communications of pardon of sin, 
spiritual riches by it; it is a price put into] of conscience, joy in the Holy Ghost, m 
our hands to get wisdom, the rich endowment | of grace and earnests of glory, res 
of the soul. 2. There have been in all ages| the servitude of sin, and reposing oun 
a great many unprofitable hearers; many] in God till we are prepared to rest wi 
who seem to deal much in sermons, in hear- | in heaven.” : 
ing the word of God, but gain nothing to| 2. He illustrates and confirms it that 
their souls thereby ; and those who are not| who believe are thus happy, and 
into rest. (1.) From God’s finishing 
work of creation, and so entering int 
rest (v. 3, 4), appointing our first pare 
rest the seventh day, to rest in God. ~ 
as God finished his work, and then © 
from it, and acquiesced in it, so he will 
those who believe to finish their 
then to enjoy their rest. (2.) Fr 
continuing the observance of the 
after the fall, and the revelation of a 
deemer. ‘They were to keep the sevent 


which is at the bottom of all our unprofit- 
ableness under the word is our unbelief. 
We do not mix faith with what we hear; it 
is faith in the hearer that is the life of the 
word. Though the preacher believes the 
gospel, and endeavours to mix faith with his 
preaching, and to speak as one who has be- 
lieved and so spoken, yet, if the hearers 
have not faith in their souls to mix with the 
word, they will be never the better for it 
This faith must mingle with every word, and | a holy sabbath to the Lord, therein prz 
be in act and exercise while we are hearing; | him who had raised them up out of not 
and, when we have heard the word, assenting | by creating power, and praying to him 
to the truth of it, approving of it, accepting | he would create them anew by his 5} 
the mercy offered, applying the word to our-| grace, and direct their faith to the pr 

+ - 


ca 


a 
es 


emer and restorer of all things, by which 
th they find rest in their souls. dared So 
roposing Canaan as a typical rest for 
the Jews whe believed: and as those who 
lid believe, Caleb and Joshua, did actually 
enter into Canaan; so those who now believe 
shall enter into rest. (4.) From the certainty 
of another rest besides that seventh day of 
rest instituted and observed both before and 
x the fall, and besides that typical Canaan- 
which most of the Jews fell short of 
; unbelief; for the Psalmist has spoken of 
ther day and another rest, whence it is 
nt that there is a more spiritual and ex- 
lent sabbath remaining for the people of 
| than that into which Joshua led the 
Jews (v. 6—9), and this rest remaining is, 
{1.} A rest of grace, and comfort, and holi- 
mess, in the gospel state. This is the rest 
ewith the Lord Jesus, our Joshua, causes 
sary souls and awakened consciences to 
st, and this is the refreshing. [2.] A rest 
1 glory, the everlasting sabbatism of heaven, 
ich is the repose and perfection of nature 
grace too, where the people of God shall 
oy the end of their faith and the object of 
ar desires. (5.) This is further proved 
rom the glorious forerunners who have ac- 
ally taken possession of this rest—God and 
i It is certain that God, after the 
of the world in six days, entered into 
his rest; and it is certain that Christ, when 
he had finished the work of our redemption, 
2 into his rest; and these were not 
only examples, but earnests, that believers 
shall enter into their rest: He that hath az | 
tered into rest hath also ceased from his own | 
as God did from his, v.10. Every true | 
x hath ceased from his own works of | 
from relying on his own works of righ- | 
ousness, and from the burdensome works 
‘the law, as God and Christ have ceased 
ym their works of creation and redemption. 
og The apostle confirms the misery of those 
ir te 


do not believe; they shall never enter 
ik:s spiritual rest, either of grace here or | 
glory hereafter. This is as certain as the} 
‘ord and oath of God can make it. As sure | 
God has entered into his rest, so sure it is | 
that obstinate unbelievers shall be excluded. ! 


As sure as the unbelieving Jews fell in the| 


> | 


ilderness, and never reached the promised ! 
and, so sure it is that unbelievers shall fail 
into destruction, and never reach heaven. 
di as Joshua, the great captain of the 
could not give them possession of 

aan because of their unbelief, notwith- 
ding his eminent valour and conduct, so 
a it is that even Jesus himself, the cap- 
tain of our salvation, notwithstanding all that 
fulness of grace and strength that dwells in 
him, will not, cannot, give to final unbelievers 
ither spiritual or eternal rest: it remains 
ily for the people of God; others by their 
n abandon themselves to eternal restlessness. 
11 Let us labour therefore to enter 


ato that rest, lest any man fall after 


=) 


ed os ere ee 
or. POHRESIE 


ae 


we ye 
. r 


the same example of unbelief. 12 
For the word of God is quick, and 
powerful, and sharper than any two- 
edged sword, piercing even to the 
dividing asunder of soul and spirit, 
and of the joints and marrow, and is 
a discerner of the thoughts and in- 
tents of the heart. 13 Neither is 
there any creature that is not mani- 
fest in his sight: but all things are 


‘naked and opened unto theeyes of him 


with whom we have to do. 14 See- 
ing then that we have a great high 
priest, that is passed into the heavens, 
Jesus the Son of God, let us hold fast 
our profession. 15 For we have not 
a high priest which cannot be touched 
with the feeling of our infirmities; 
but was in all points tempted like as 
we are, yet without sin. 16 Let us 
therefore come boldly unto the throne 
of grace, that we may obtain mercy, 
and find grace to help in time of need. 


In this latter part of the chapter the apostle 
concludes, first, with a serious repeated ex- 
horiation, and then with proper and power- 
ful motives. 

I. Here we have a serious exhortation 
Let us labour tierefore to enter into that rest, 
v.11. Observe, 1. The end proposed—rest 
spiritual and eternal, the rest of grace here 
and glory hereafter—in Christ on earth, with 
Christ in heaven. 2. The way to this end 
prescribed—labour, diligent labour; this is 
the only way to rest; those who will not 
work now shall not rest hereafter. After 
due and diligent labour, sweet and satisfying 
rest shall follow; and labour now will make 
that rest more pleasant when it comes. The 
sleep of the labouring man is sweet, Eccl. v. 12. 
Let us therefore labour, let us all agree and 
be unanimous in this, and let us quicken one 
another, and call upon one another to this 
diligence. It is the truest act of friendshiv, 
when we see our fellow-christians loiter, to 
call upon them to mind their business and 
labour at it in earnest. ‘‘ Come, Sirs, let us 
all go to work; why do we sit stil? Why 
do we loiter? Come, let us labour ; now is 
our working time, our rest remains.” Thus 
should Christians call upon themselves and 
one another to be diligent in duty; and so 
much the more as we see the day approaching. 

II. Here we have proper and powerful 
motives to make the advice effectual, which 
are drawn, 

1. From the dreadful example of ‘hose 
who have already perished by unbelief: Lest 
any man fall after the same example of unbe- 
lief. To have seen so many fall before us 
will be a great aggravation of our sin, :f we 
will not tuke warning by them: their ruin 


¥ 


lle he tei Mas ui 7. a. a 4 


The priesthood of Christ. 


calls loudly upon us; their lest and restless 
souls cry to us from their torments, that we 
do not, by sinning as they did, make our- 
selves miserable as they are. 

2. From the great help and advantage we 
may have'from the word of God to strengthen 
our faith, and excite our diligence, that we 
may obtain this rest: The word of God is 

wick and powerful, v.12. By the word of 

od we may understand either the essential 
or the written word: the essential Word, that 
in the beginning was with God, and was God 
(John i. 1), the Lord Jesus Christ, and in- 
deed what is said in this verse is true con- 
cerning him; but most understand it of the 
written word, the holy scriptures, which are 
the word of God. Now of this word it is 
said, (1.) That it is quick; it is very lively 
and active, in all its efforts, in seizing the 
conscience of the sinner, in cutting him to 
the heart, and in comforting him and binding 
up the wounds of the soul. Those know not 
the word of God who call it a dead letter; it 
is quick, compared to the light, and nothing 
quicker than the light; it is not only quick, 
but quickening; it is a vital light; it is a 
living word, Zé». Saimts die, and sinners die ; 
but the word of God lives. All fleshis grass, 
and all the glory thereof as the flower of grass. 
The grass withereth, and the flower thereof 
falleth away, but the word of the Lord en- 
dureth for ever, 1 Pet.i.24,25. Your fathers, 
where are they? And the prophets, do they 
live for ever? But my words, which I com- 
manded the prophets, did they not take hold of 
your fathers ? Zech.1.5,6. (2.) It is power- 
ful. When God sets it home by his Spirit, 
it convinces powerfully, converts powerfully, 
and comforts powerfully. It is so powerful 
as to pull down strong holds (2 Cor. x. 4, 5), 
to raise the dead, to make the deaf to hear, 
the blind to see, the dumb to speak, and the 
lame to walk. It is powerful to batter down 
Satan’s kingdom, and to set up the kingdom 
of Christ upon the ruins thereof. (3.) It is 
sharper than any two-edged sword; it cuts 
both ways; it is the sword of the Spirit, 
Eph. vi. 17. It is the two-edged sword that 
cometh out of the mouth of Christ, Rev. i. 16. 
It is sharper than any two-edged sword, for 
at will enter where no other sword can, and 
make a more critical dissection: it pierces to 
the dividing asunder of the soul and the spirit, 
the soul and its habitual prevailing temper; 
it makes a soul that has been a long time of 
a proud spirit to be humble, of a perverse 
spirit to be meek and obedient. Those sinful 
habits that have become as it were natural to 
the soul, and rooted deeply in it, and become 
in a manner one with it, are separated and 
cut off by this sword, It cuts off ignorance 
from the understanding, rebellion from the 
will, and enmity from the mind, which, when 
carnal, is enmity itself against God. This 
sword divides between the joints and the mar- 
row, the most secret, close, and intimate parts 
of the body; this sword can cut off the lusts 


HEBREWS. 


of the flesh as well as 
and make men willing tou! 
operation for the mortifying o} 
a discerner of the tho: and 
heart, even the most secret 
thoughts and designs. It will ¢ 
men the variety of their thoughts ¢ 
poses, the vileness of them, the 
they are actuated by, the sinister anc l 
ends they act to. word will turn t 
side of a sinner’out, and let him see al 
is in his heart. Now such a word as 
must needs be a great help to our fait! 
obedience. 4 
3. From the perfections of the Lord 
Christ, both of his person and office. 
(1.) His person, particularly his o 
science: Neither is there any creature 
not manifest in his sight, v. 13. Th 
agreeable to what Christ speaks of him 
All the churches shall know that I am h 
searches the reins and hearts, Rey. ii 
None of the creatures can be conceale 
Christ; none of the creatures of God, 
Christ is the Creator of them all; and 
are none of the motions and workings « 
heads and hearts (which may be called ¢ 
tures of our own) but what are open 
manifest to him with whom we have to d 
the object of our worship, and the 
priest of our profession. ie: by his o1 
science, cuts up the sacrifice we bring to h 
that it may be presented to the Fat 
Now as the high priest inspected the’ 
ficed beasts, cut them up to the ba 
to see whether they were sound at hea 
all things are thus dissected, and lie ops 
the piercing eye of our great high pr 
And he who now tries our sacrifices 1 
length, as Judge, try our state. We 
have to do with him as one who will d 
mine our everlasting state. Some rea 
words, to whom with us there is an accou 
reckoning. Christ has an exact accour 
us all. He has accounted for all who 
on him; and he will account with all: 
accounts are before him. This om 
of Christ, and the account we owe 
selves to him, should engage us to pense 
in faith and obedience till he has perfe 
all our affairs. 2 / 
(2.) We have an account of the excelle 
and perfection of Christ, as to his office, 
this particular office of our high priest. 
apostle first instructs Christians in the kn 
ledge of their high priest, what kind 
high priest he is, and then puts them 
mind of the duty they owe on this « 
[1.] What kind of high priest | 
(v. 14): Seeing we have such a high 
that is, First, A great high priest, 
greater than Aaron, or any of the | 
his order. The high priests under 
were accounted great and venerable 
but they were but faint types and shado 
Christ. The greatness of our high prie 
set forth, 1. By his having passed into 


The high priest under the law, 
a year, went out of the people’s sight 
in the veil, into the holiest of all, where 
were the sacred signals 
God; but Christ once for all has passed into 
the heavens, to take the government of all 
upon him, to send the Spirit to prepare a 

for his people, and to make intercession 

for them. Christ executed Aah of te 
priesthood on earth, in dying for us; the 
he executes in heaves, By pleading the 

and presenting the offerings, of his 

». 2. The greatness of Christ is set 
by his name, Jesus—a physician and a 
Saviour, and one of a divine nature, the Son 
of God by eternal generation ; and. therefore 
aying divine perfection, able to save to the 

attermost all who come to God by him. 
secondly, He is not only a great, but a 

facious high priest, merciful, compassionate, 
nd sympathizing with his people: We have 
ot a high priest who cannot be touched 
th the feeling of our infirmities, v. 15. 
hough he is so great, and so far above us, 
st he is very kind, and tenderly concerned 
: He is touched with the feeling of 


an be; for he was himself tried with all the 
Mlictions and troubles that are incident to 
fir nature in its fallen state: and this not 
nly that he might be able to satisfy for us, 
ad to s fethize with us. But then, 
Thirdly, Be is a sinless high priest: He was 
in all things tempted as we are, yet without 
He was tempted by Satan, but he came 
Without sin. We seldom meet with tempta- 
ns but they give us some shock. We 
are apt to give back, though we do not yield; 
but our great hich priest came off clear in 
his encounter with the devil, who could 
ither find any sin in him nor fix any stain 
him. He was tried severely by the 
er. It pleased the Lord to bruise him; 
yet he sinned not, either in thought, 
, or deed. He had done no violence, 
er was there any deceit in his mouth. 
was holy, harmless, and undefiled; and 
i a high priest became us. Having thus 
us what a one our high priest is, the 
apostle proceeds to show us, 
o12.] Mow we should demean ourselves 
towards him. First, Let us hold fast our 
profession of faith in him, v.14. Let us 
i ver deny him, never be ashamed of him 
b men. Let us hold fast the enlight- 
€ doctrines of Christianity in our heads, 


enlivening principles of it in our hearts, 
open profession of it in our lips, and our 
practical and universal subjection to it in 
our lives. Observe here, 1. We ought to be 
possessed of the doctrines, principles, and 
practice, of the Christian life. 2. When we 
@re so, we may be in danger of losing our 
‘old, from the corruption of our hearts, the 

ions of Satan, and the allurements of 
evil world. 


3. The excellency of the 


| you, IX. 


CHAP. IV. 


of the presence of | 


The priesthood of Christ 
a from him most heinous and imex~ 
cusable; it would be the greatest folly and 
the basest ingratitude. 4. Christians must 
not only set out well, but they must hold 
out: those who endure to the end will be 
saved, and none but they. Secondly, We 
should encourage ourselves, by the excellency 
of our high priest, to come boldly to the 
throne of grace, v. 16. Here observe, 1. 
There is a throne of grace'set up, a way of 
worship instituted, in which God may with 
honour meet poor sinners, and treat with 
them, and they may with hope draw nigh to 
him, repenting and believing. God might 
have set up a tribunal of strict and inexorable 
justice, dispensing death, the wages of sin, 
to all who were convened before it; but he 
has chosen to set up a throne of grace. A 
throne speaks authority, and bespeaks awe 
and reverence. A throne of grace speaks 
great encouragement even to the chief of 
sinners. There grace reigns, and acts with 
sovereign freedom, power, and bounty. 2. It 
is our duty and interest to be often found 
before this throne of grace, waiting on the 
Lord in all the duties of his worship, private 
and public. It is good for us to be there. 
3. Our business and errand at the throne of 
grace should be that we may obtain mercy 
and find grace to help in time of need. Mercy 
and grace are the things we-want, mercy to 
pardon all our sins and grace to purify our 
souls. 4. Besides the daily dependence we 
have upon God for present supplies, there 
are some seasons in which we shall most 
sensibly need the mercy and grace of God, 
and we should lay up prayers against such 
seasons—times of temptation, éither by ad- 
versity or prosperity, and especially a dying 
time: we should every day put upa petition 
for mercy in our last day. The Lord grant 
unto us that we may find mercy of the Lord 
at that day, 2 Tim. i, 18. 5. In all our 
approaches to this throne of grace for mercy, 
we should come with a humble freedom and 
boldness, with a liberty of spirit and a liberty 
of speech; we should ask in faith, nothing 
doubting ; we should come with a Spirit of 
adoption, as children to a reconciled God and 
Father. We are indeed to come with rever- 
ence and godly fear, but not with terror and 
amazement ; not asif we were dragged before 
the tribunal of justice, but kindly myited to 
the mercy-seat, where grace reigns, and loves 
to exert and exalt itself towards us. 6. The 
office of Christ, as being our high priest, 
and such a high priest, should be the ground 
of our confidence in all our approaches to 
the throne of grace. Had we not a Medi- 
ator, we could have no boldness in coming 
to God; for we are guilty and polluted 
creatures. All we dois polluted; we cannot 
go into the presence of God alone; we must 
either go in the hand of a Mediator or our 
hearts and our hopes will fail us. We have 
boldness to enter into the holiest by the 


priest of onr profession wouid make our | blood of Jesus. He is our Advocate, and, 


2N 


a : 
The priesthood o° Christ. 


the price in his hand, 
enased all that our souls want or can desire. 
CHAP. V. 


In this chapter the apostle continues his discourse upon the priest- 
hood of Christ, a sweet subject, which he would not too soon 
dismiss. And here, 1. He explains the nature of the priestly 
office in general, ver. 1—3. Il. The proper and regular call 
there must be to this office, yer. 4—6. III. The requisite quali- 
fications for the work, ver. 7—9. IV. The peculiar order of 
the priesthood of Christ; it was not after the order of Aaron, but 
of Melchisedec, ver. 6,7, 10. V. He reproves the Hebrews, that 
they had not made those improvements in knowledge which 
might have made them capable of looking into the more abstruse 
and mysterious parts of scripture, ver. 11—l4. 


Ko every high priest taken from 
among men is ordained for men 
in things pertaining to God, that he 
may offer both gifts and sacrifices for 
sins: 2 Who can have compassion 
on the ignorant, and en them that are 
out of the way: for that he himself 
also is compassed with infirmity. * 3 
And by reason hereof he ought, as for 
the people, so also for himself, to 
offer for sins. 4 And no man taketh 
this honour unto himself, but he that 
is called of God, as was Aaron. 5 So 
also Christ glorified not himself to be 
made a high priest; but he that said 
unto him, Thou art my Son, to day 
have I begotten thee. 6 As he saith 
also in another place, Thou arta priest 
for ever after the order of Melchisedec. 
7 Who in the days of his flesh, when 
he had offered up prayers and suppli- 
cations with strong crying and tears 
unto him that was able to save him 
trom death, and was heard in that he 
feared; 8 Though he were a Son, 
yet learned he obedience by the things 
which he suffered; 9 And being 
made perfect, he became the author 
of eternal salvation unto all them 
that obey him. 

We have here an account of the nature of 
the priestly office in general, though with an 
accommodation to the Lord Jesus Christ. 
We are told, 

I. Of what kind of Leings the high priest 
must be. He must be taken from among 
men; he must be a man, one of ourselves, 
bone of our bone, flesh of our flesh, and 
spirit of our spirits, a partaker of our nature, 
and a standard-bearer among ten thousand. 
This implies, 1. That man had sinned. 2. 
That God would not admit sinful man to 
come to him immediately and alone, without 
a high priest, who must be taken from 
among men. 3. That God was pleased to 
take one from among men, by whom they 
might approach God in hope, and he might 
receive them with honour. 4. That every 


HEBREWS. 
while he pleads for his people, he pleads with | one shall now be wele 
by which he pur-| to him by this his p 


ya <A, 


a, Pa 


“a 
~ 


II. For whom every 
dained : For men in things x 
God, for the glory of God and 
men, that he might come betwi 
man. So Christ did; and therefore 
never attempt to go to God but 
Christ, nor expect any favour from 
through Christ. 

III. For what purpose every high p 
was ordained: That he might offer 
gifts and sacrifices for sin. we 

1. That he might offer gifts or free- 
offerings, brought to the high priest, 
offered for the glory of God, and as an 
knowledgment that our allis of him and 
him ; we have nothing but what he is plea: 
to give us, and of his own we offer 
an oblation of acknowledgment. 1 
timates, (1.) That all we bring to Go 
be free and not forced ; it must be a 
must be given and not taken away 
(2-) That all we bring to God must got 
the high priest’s hands, as the great aj 
between God and man. f, 

2. That he might offer sacrifices for 
that is, the offerings that were appointe 
make atonement, that sin might be p 
doned and sinners accepted. ‘Thus Cl 
is constituted a high priest for both t 
ends. Our good deeds must be p 
by Christ, to render ourselves and 
acceptable ; and our evil deeds must he 
piated by the sacrifice of himself, th at t 
may not condemn and destroy us. 
now, as we value acceptance with God | 
pardon, we must apply ourselves by fait 
this our great high priest. a. 

IV. How this high priest must be q 
fied, v. 2. a 

1. He must be one that can have ¢ 
passion on two sorts of persons :—(1.) 
the ignorant, or those that are guilty 
of ignorance. He must be one whoc 
in his heart to pity them, and inter: 
God for them, one that is willing to 
those that are dull of understanding. 
those that are out of the way, out 
of truth, duty, and happiness; and h 
be one who has tenderness enough 
them back from the by-paths of err 
and misery, into the right way: th 
require great patience and compassion, e 
the compassion of a God. Ke 

2. He must also be compassed with 
firmity ; and so be able from himseif fe 
ingly to consider our frame, and to: 
thize with us. Thus Christ was qu 
He took upon him our sinless infi 
and this gives us great encourag 
apply ourselves to him under ee 
tion; for in all the afflictions of his pei 
he is afflicted. ea 

V. How the high priest was to be cal 
of God. He must. have both an inte 
and external call to his office: For no 1 


ee ee ee 


en 


ee 


. CHAP. V. 


th this honour to himself (v. 4), that is, no 
ought to do it, no man can do it legally ; 
any does it, he must be reckoned a usurper, 
and treated accordingly. Here observe, 1. 
The office of the priesthood was a very great 
honour. To be employed to stand between 
God and man, one while representing God 
and his will to men, at another time repre- 
senting man and his case to God, and 
dealing between them about matters of the 


aighest importance—entrusted on both sides 
with the honour of God and the happiness 
of man—must render the office very honour- 
abie. 2. The priesthood is an office and 
honour that no man ought to take to himself ; 
if he does, he can expect no success in it, 
no, any reward for it, only from himself. 
He is an intruder who is not called of God, 
as was Aaron. Observe, (1.) God is the 
fountain of all honour, especially true spi- 
ritual honour. He is the fountain of true 
authority, whether he calls any to the priest- 
hood in an extraordinary way, as he did 
‘Aaron, or in an ordinary way, as he called 
his successors. (2.) Those oniy can expect 
assistance from God, and acceptance with 
him, and his presence and blessing on them 
and their administrations, that are called of 
God; others may expect a blast instead of a 
blessing. 
VI. How this is brought home and applied 
to Christ : So Christ glorified not himself, v. 
5. Observe here, Though Christ reckoned 
it his glory to be made a high prie=*, yet ne 
would not assume that glory to his self. He 
could truly say, I seek not my cwn glory, 
John viii. 50. Considered as God, he was 
mot capable of any additional glory, but 
‘as man and Mediator he did not run without 
being sent; and, if he did not, surely cthers 
should be afraid to do it. 
VII. The apostle prefers Christ before 
Aaron, both in the manner of his call and in 
the holiness of his person. | In the manner 
of his call, in which God said unto him, Thou 
art my Son, this day have I begotten thee 
<quoted from Ps. ii. 7), referrmg to his eternal 
generation as God, his wonderful conception 
as man, and his perfect qualification as 
Mediator. Thus God solemnly declared his 
dear affection te Christ, his authoritative 
appointment of him tothe office of a Mediator, 
his instalment and approbation of him in that 
office, his acceptance of him, and of all 
he had done or should do in the discharge 
of it. Now God never said thus to Aaron. 
Another expression that God used in the 
eall of Christ we have in Ps. cx. 4, Thou art 
apriest for ever, after the order of Melchisedec, 
v. 6. God the Father appointed him a 
priest of a higher order than that of Aaron. 
The priesthood of Aaron was to be but 
temporary ; the priesthood of Christ was to 
he perpetual: the priesthood of Aaron was 
to be successive, descending from the fathers 
to the children ; the priesthood of Christ, 
after the order of Melchisedec, was to be 


~~, 


The priesthood of Christ 
personal, and the high priest immortal as to 
his office, without descent, having neither 
beginning of days nor end of life, as it is 
more largely described in the seventh 
chapter, and will be opened there. 2. 
Christ is here preferred to Aaron in the 
holiness of his person. Other priests were 
to offer up sacrifices, as for the sins of others, 
so for themselves, v. 3. But Christ needed 
not to offer for sins for himself, for he had 
done no violence, neither was there any deceit 
in his mouth, Isa. iii. 9. And such a high 
priest became us. 

VIII. We have an account of Christ’s 
discharge of this his office, and of the con- 
sequences of that discharge, v. 7—9. 

1. The discharge of his office of the priest- 
hood (v.7): Who im the days of his flesh, 
when he had offered up prayers and suppli- 
cations, &c. Here observe, (1.) He took 
to him flesh, and for sorae days tabernacled 
therein; he became a mortal man, and 
reckoned his life by days, herein setting us 
an example how we should reckon ours 
Were we to reckon our lives by days, it 
would be a means to quicken us to do the 
work of every day in its day. (2.) Christ, 
in the days of his flesh, subjected himself to 
death ; he hungered, he was a tempted, 
bleeding, dying Jesus! His body is now in 
heaven, but it is a spiritual glorious body. 
(3.) God the Father was able to save him 
from death. He could have prevented his 
dying, but he would not; for then the great 
design of his wisdom and grace must have 
been defeated. What would have become of 
us if God had saved Christ from dying? 
The Jews reproachfully said, Let him deliver 
him now, if he will have him, Matt. xxvii. 43- 
But it was in kindness to us that the Father 
would not suffer that bitter cup to pass away 
from him; for then we must have drunk the 
dregs of it, and been miserable for ever. 
(4.) Christ, in the days of his flesh, offered 
up prayers and supplications to his Father, 
as an earnest of his intercession in heaven. 
A great many instances we have of Christ’s 
praying. This refers to his prayer iu his 
agony (Matt. xxvi. 39, and ch. xxvii. 46), and 
to that before his agony (John xvii.) which 
he put up for his disciples, and all who 
should believe on his name. (5.) The 
prayers and supplications that Christ offered 
up were joined with strong cries and tears, 
herein setting us an example not only te 
pray, but to be fervent and importunate in 
prayer. How many dry prayers, how few 
wet ones, do we offer up to God! 6. 
Christ was heard in that he feared. How? 
Why he was answered by present supports 
in and under his agonies, and in being 
carried well through death, and delivered 
from it by a glorious resurrection: He was 
heard in that he feared. He had an awful 
sense of the wrath of God, of the weight of 
sin. His human nature was ready to sink 
under the heavy load, and would have sunk, 


The priesthood of Christ. 


had he been quite forsaken in point of help 
and comfort from God; but he was heard in 
this, he was supported under the agonies of 
death. He was carried through death ; and 
there is no real deliverance from death but 
to be carried well through it. We may have 
many recoveries from sickness, but we are 
never saved from death till we are carried 
well through it. And those that are thus 
saved from death will be fully delivered at 
last by a glorious resurrection, of which the 
resurrection of Christ was the earnest and 
first-fruits. 

2. The consequences of this discharge of 
his office, v. 8, 9, &e: 

(1.) By these his sufferings he learned 
obedience, though he was a Son, v.8. Here 
observe, [1.] The privilege of Christ: He 
was a Son ; the only-begotten of the Father. 
One would have thought this might have 
exempted him from suffering, but it did not. 
Let none then who are the children of God 
by adoption expect an absolute freedom from 
suffering. What Son is he whom the Father 
chasteneth not ? [2.] Christ made improve- 
ment by his sufferings. By his passive 
obedience, he learned active obedience; that 
is, he practised that great lesson, and made 
it appear that he was well and perfectly 
learned in it; though he never was dis- 
obedient, yet he never performed such an 
act of obedience as when he became obedient 
to death, even to the death of the cross. 
Here he has left us an example, that we 
should learn by all our afflictions a humble 
obedience to the will of God. We need 
affliction, to teach us submission. 

(2.) By these his sufferings he was made 
perfect, and became the author of eternal 
salvation to all who obey him, v. 9. [1.] 
Christ by his sufferings was consecrated to 
his office, consecrated by his own blood. 
{2.] By his sufferings he consummated that 
part of his office which was to be performed 
on earth, making reconciliation for iniquity; 
and in this sense he is said to be made perfect, 
a perfect propitiation. [3.] Hereby he has 
become the author of eternal salvation to 
men; he has by his sufferings purchased a 
fuli deliverance from sin and misery, and a 
full fruition of holiness and happiness for 
his people. Of this salvation he has given 
notice in the gospel; he has made a tender 
of it in the new covenant, and has sent the 
Spirit to enable men to accept this salvation. 
{4.] This salvation is actually bestowed on 
none but those who obey Christ. It is not 
sufficient that we have some doctrinal know- 
ledge of Christ, or that we make a pro- 
fession of faith in him, but we must hearken 
to his word, and obey him. He is exalted 
to be a prince to rule us, as well as a Saviour 
to deliver us; and he will be a Saviour to 
none but to those to whom he is a prince, 
and who are willing that he should reign over 
them ; the rest he will account his enemies, 

and treat them accordingly. But to those 


HEBREWS. 


[meat belongeth to them that 


who obey him, devoting the 
denying "eestor veld ne i 
cross, and following him, he 
author, atric — the nd cause ¢ 
salvation, and they batt owed 
for ever. ; 
10 Called of God a high pri 
after the order of Melehisedec, — 
Of whom we have many things to; 
and hard to be uttered, seeing ye 
dull of hearing. 12 For when for 
time ye ought to be teachers, ye h, 
need that one teach you again whi 
be the first principles of the oracles 
God; and are become such as ha 
need of milk, and not of strong me 
13 For every one that useth milk 
unskilful in the word of righteor 
ness: forheisababe. 14 But str 


full age, even those who by reasor 
use have their senses exercised to ¢ 
cern both good and evil. - 


a 
Here the apostle returns to what he | 
in v.f cited out of Ps. ex., conce ning | 
peculiar order of the priesthood of Chr 
that is, the order of Melchisedec. And he 
I. He declares he had many things wh 
he could say to them concerning this mi 
terious person called Melchisedec, wl 
priesthood was eternal, and therefo ei 
salvation procured thereby should be eter 
also. We have a more particular account 
this Melchisedec in ch. vii. Some think 
things which the apostle means, that w 
hard to be uttered, were not so much ¢¢ 
cerning Melchisedec himself as cone 
Christ, of whom Melchisedec was the 
And doubtless this apostle had many thin 
to say concerning Christ that were ve 
mysterious, hard to be uttered; there ; 
great mysteries in the person and offi 
the Redeemer; Christianity is the 
mystery of godliness. 
Il. He assigns the reason why he ¢ 
say all those things concerning Chi 
Melchisedec, that he had to say, and wha 
was that made it so difficult for him 
utter them, namely, the dulness of the H 
brews to whom he wrote: You are dull. 
hearing. There is a difficulty in the 
themselves, and there may be a weal 
the ministers of the gospel to ur 
about these things; but generally th 
is in the hearers. Dull hearers make tl 
preaching of the gospel a difficult thi o, a 
even many who have some faith are but é 
hearers, dull of understanding and slow 
believe; the understanding is weak, at 
does not apprehend these spiritual things: 
memory is weak, and does not retain them. 
IN. He insists upon the faultiness of th 
infirmity of theirs. It was not a mere natut > 


“ 


‘e in them than others, by reason of the 


improving in the knowledge of Christ: For 
when, for the time, you ought to be teachers, 
you have need that one teach you again which 
are the first principles of the oracles of God, 
v.12. Here observe, 

1. What proficiency might have been rea- 
sonably expected from these Hebrews—that 


_ they might have been so well instructed in 


_the doctrine of the gospel as to have been 
teachers of others. Hence learn, (1.) God 
takes notice of the time and helps we have 
for gaining scripture-knowledge. (2.) From 
those to whom much is given much is ex- 


_ peeted. (3.) Those who have a good under- 
_ standing im the gospel should be teachers 


of others, if not in a public, yet im a 
‘pri station. (4.) None should take upon 


as to be teachers of others, but those who 


; 


_ one should teach you again, Kc. 


_have made a good improvement in spiritual 


_ knowledge themselves. 


2. Observe the sad disappointment of 
those just expectations: You have need that 
Here note, 
(1.) In the oracles of God there are some first 
‘principles, plain to be understood and neces- 
sary to belearned. (2.) There are also deep 
and sublime mysteries, which those should 
search into who have learned the first prin- 
ciples, that so they may stand complete in 
the whole will of God. (3.) Some persons, 
instead of soing forward in Christian know- 
ledge, forget the very first principles that 
they had fearndd long ago; and indeed those 


_ that are not improving under the means of 


grace will be losing. (4.) It is a sim and 
shame for persons that are men for their age 


_ and standing in the church to be children 


; 


and babes in understanding. 
_ IV. The apostle shows how the various 
_ doctrines of the gospel must be dispensed to 
different persons. There are in the church 
babes and persons of full age (v. 12—14), 
‘and there are in the gospel milk and strong 
meat. Observe, 1. Those that are babes, 


- unskilful in the word of righteousness, must 


be fed with milk; they must be entertained 


_ with the plainest truths, and these delivered 
in the plainest manner; there must be line 


"upon line, precept upon precept, here a little, 


and there a little, Isa. xxviii. 10. Christ de- 


_ the infant state; we should always remain 


spises not his babes ; he has provided suitable 
food for them. It is good to be babes in 
Christ, but not always to continue in that 
childish state; we should endeavour to pass 


in malice children, but in understanding we 
should grow up to a manly maturity. 2 


_ There is strong meat for those that ae of 


full age, v.14. The deeper mysteries of re- 
ligion belong to those that are of a higher 
‘dlass inthe school of Christ, who have learned 
the first principles and well improved them ; 


_ so that by reason of use they have their senses 


_ exercised to discern both good and evil, duty 


Advancement in holiness. 


ity, but it was a sinful infirmity, and | and sin, truth and error. Observe, (1.) There 


have been always in the Christian state 


singular advantages they had enjoyed for | children, young men, and fathers. (2.) Every 


true Christian, having received a principle 
of spiritual life from God, stands in need 
of nourishment to preserve that life. 
The word of God is food and nourishment 
to the life of grace: As new-born babes de- 
sire the sincere milk of the word ‘that you 
may grow thereby. (4.) It is the wisdom of 
ministers rightly to divide the word of truth, 
and to give to every one his portion—milk 
to babes, and strong meat to those of full 
age. (5.) There are spiritual senses as well 
as those that are natural. There is a spi- 
ritual eye, a spiritual appetite, a spiritual 
taste; the soul has its sensations as well as 
the hody ; these are much depraved and lost 
by sin, but they are recovered by grace. 
(6.) It is by use and exercise that these senses 
are improved, made more quick and strong 
to taste the sweetness of what is good and 
true, and the bitterness of what is false and 
evil. Not only reason and faith, but spi- 
ritual sense, will teach men to distinguish 
between what is pleasing and what is pro- 
voking to God, between what is helpful and 
what is hurtful to our own souls. 


CHAP. VI. 

In this chapter the apostle proceeds to persuade the Hebrews te 
make 2 better proficiency in religion than ther had done, as the 
best way to prevent apostasy, the dreadful nature and conse- 
quences of which sin he sets forth in a serious manner (ver. 
1S), and then expresses his good hopes concerning them, that 
they would persevere in faith and holiness, to which he exhorts 
them, and sets before them the great encouragement they had 
from God, both with respect to their duty and happiness, from 
ver. 9, to the end. 


HEREFORE leaving the prin- 
ciples of the doctrine of Christ, 

let us go on unto perfection ; not lay- 
ing again the foundation of repentance 
from dead works, and of faith toward 
God, 2 Ofthe doctrine of baptisms, 
and of laymg on of hands, and of re- 
surrection of the dead, and of eternal 
judgment. 3 And this will we do, if 
God permit. 4 For i¢ ts impossible 
for those whe were once enlightened, 
and have tasted of the heavenly gift, 
and were made partakers of the Holy 
Ghost, 
word of God, and the powers of the 
world to come, 6 If they shall fall 
away, to renew them again unto re- 
pentance; seeing they crucifyto them- 
selves the Son of God afresh, and 
put Aim to an open shame. 7 For 
the earth which drinketh in the rain 
that cometh oft upon it, and bringeth 
forth herbs meet for them by whom it 
is dressed, recerveth blessing from 
God: 8 But that which beareth thorns 


(3.) 


5 And have tasted the good” 


a 2 LP eae > 4} ae 


~~ ~*~ eee 
SR Si . 
™_™ ; * 7 


ab 


Firs? principles 
and briers is rejected, and zs nigh unto 
cursing ; whose end is to be burned. 


We have here the apostle’s advice to the 
Hebrews—that they would grow up from a 
state of childhood to the fulness of the sta- 
ture of the new man in Christ. He declares 
his readiness to assist them all he could in 
their spiritual progress ; and, for their greater 
encouragement, he puts himself with them: 
Let us go on. Here observe, In order to 
their growth, Christians must leave the prin- 
ciples of the doctrine of Christ. How must 
they leave them? They must not lose them, 
they must not despise them, they must not 
forget them. They must lay them up in 
their hearts, and lay them as the foundation 
of all their profession and expectation; but 
they must not rest and stay in them, they 
must not be always laying the foundation, 
they must go on, and build upon it. There 
must be a superstructure ; for the foundation 
is laid on purpose to support the building. 
Here it may be enquired, Why did the 
apostle resolve to set strong meat before the 
Hebrews, when he knew they were but babes? 
Answer. 1. Though some of them were but 
weak, yet others of them had gained more 
strength ; and they must be provided for 
suitably. And, as those who are grown 
Christians must be willing to hear the 
plainest truths preached for the sake of the 
weak, so the weak must be willing to hear 
the more difficult and mysterious truths 
preached for the sake of those who are 
strong. 2. He hoped they would be grow- 
ing in their spiritual strength and stature, 
and so be able to digest stronger meat. 

I. The apostle mentions several founda- 
tion-principles, which must be well laid at 
first, and then built upon; neither his time 
nor theirs must be spent in laying these 
foundations over and over again. These 
foundations are six :— 

1. Repentance from dead works, that is, 
conversion and regeneration, repentance from 
a spiritually dead state and course; as if he 
had said, “ Beware of destroying the life of 
grace in your souls; your minds were 
changed by conversion, and so were your 
lives. Take care that you return not to sin 
again, for then you must have the foundation 
to lay again; there must be a second con- 
version a repenting not only of, but from, 
dead works.’ Observe here, (1.) The sins 
of persons unconverted are dead works ; they 
proceed from persons spiritually dead, and 
they tend to death eternal. (2.) Repentance 
for dead works, if it be right, is repentance 
from dead works, a universal change of heart 
and life. (3.) Repentance for and from dead 
werks is a foundation-principle, which must 
not he iaid again, though we must renew our 
repentance daily. 

2. Faith towards God, a firm belief of the 
existence of God, of his nature, attributes, 
and perfections, the trinity of persons in the 


HEBREWS 


ve 


~ 


i is a 
unity of essence, the whole mind 
God as revealed in his word, 


must by faith acquaint ourselves with 
things; we must assent to them, we | 
approve of them, and apply all to oursely 
with suitable affections and actions. Obser 
(1.) Repentance from dead works, and fait 
towards God, are connected, and always ge 
together ; they are inseparable twins, the on 
cannot live without the other. (2.) Both o 
these are foundation-principles, which shoul 
be once well laid, but never pulled up, so a 
to need to be laid over again; we must ne 
relapse into infidelity. ae 
3. The doctrine of baptisms, that is, 
being baptized by a minister of Christ 
water, in the name of the Father, and o: 
Son, and of the Holy Ghost, as the initiatin 
sign or seal of the covenant of grace, strongly 
engaging the person so baptized to get ac 
quaiated with the new covenant, to adhere t 
it, and prepare to renew it at the table of the 
Lord and sincerely to regulate himself ae- 
cording to it, relying upon the truth and 
faithfulness of God for the blessings con 
panes init. And a doctrine of an inward 
aptism, that of the Spirit sprinkling t 
blood of Christ upon the ete justif 
tion, and the graces of the Spirit for sancti 
fication. This ordinance of baptism is 4 
foundation to be rightly laid, and daily re. 
membered, but not repeated. i 
4. Laying on of hands, on persons passing 
solemnly from their initiated state by 
tism to the confirmed state, by returning the 
answer of a good conscience towards Got 
and sitting down at the Lord’s table. 
passing from incomplete to complete church- 
membership was performed by laying on of 
hands, which the extraordinary conveyar 
of the gift of the Holy Ghost continu 
This, once done, all are obliged to abide by, 
and not to need another solemn admission, 
as at first, but to go on, and grow up, 
Christ. Or by this may be meant ordir 
tion of persons to the ministerial office, 
are duly qualified for it and inclined to 
and this by fasting and prayer, with lay 
on of the hands of the presbytery: and ¢ 
is to be done but once. ‘ 
5. The resurrection of the dead, that is 
dead bodies; and their re-union with th 
souls, to be eternal companions together 
weal or woe, according as their state was 
wards God when they died, and the course” 
of life they led in this world. o 
6. Eternal judgment, determining the soul 
of every one, when it leaves the body 
death, and both soul and body at the © 
day, to their eternal state, every one to His 
proper society and employment to which they 
were entitled and fitted here on earth; the 
wicked to everlasting punishment, the rig 
teous to life eternal. 
These are the great foundation-prineiples- 


which ministers should clearly and cob. ; 


Pithe people should be well instructed 


_ 


| 


meingly unfold, and closely apply. In ee 

an 
established, and from these they must never 
depart ; without these, the other parts of 
religion have no foundation to support them. 

Il. The apostle declares his readiness and 
resolution to assist the Hebrews in building 
themselves up on these foundations till they 
arrive at perfection: And this we will do, if 
God permit, v. 3. And thereby he teaches 
them, 1. That right resolution is very neces- 
sary in order to progress and proficiency in 

‘religion. 2. That that resolution is right 
which is not only made in the sincerity of 
our hearts, but in a humble dependence upon 
God for strength, for assistance and ngh- 
teousness, for acceptance, and for time and 
opportunity. 3. That ministers should not 
only teach people what to do, but go before 
them, and along with them, in the way of duty. 
III. He shows that this spiritual growth 
is the surest way to prevent that dreadful 
sin of apostasy from the faith. And here, 

1. He shows how far persons may go in 
religion, and, after all, fall away, and perish 
for ever, v. 4,5. (1.) They may be enlight- 
ened. Some of the ancients understand this 
of their being baptized ; but it is rather to 
be understood of notional knowledge and 
common illumination, of which persons may 
have a great deal, and yet come short of 
heaven. Balaam was the man whose eyes 
were opened (Num. xxiv. 3), and yet with 

is eyes opened he went down to utter dark- 
ness. (2.) They may taste of the heavenly 
ift, feel something of the efficacy of the 
Holy Spirit in his operations upon their 


souls, causing them to taste something of 


religion, and yet belike persons in the market, 
who taste of what they will not come up to 
the price of, and so but take a ti }, and 
leave it. Persons may taste reli; cn, and 
seem to like it, if they could havitxit upon 
easier terms than denying themselves, and 


- taking up their cross, and following Christ. 
_ (3.) They may be made partakers ofode Holy 


Ghost, that is, of his extraordinary and mi- 
raculous gifts; they may have cast out 
devils in the name of Christ, and done many 
other mighty works. Such gifts in the 
apostolic age were sometimes bestowed upon 
those who had no true saving grace. (4.) 


They may taste of the good word of God ; 


q 
‘ 
& 


they may have some relish\ of gospel doc- 
trines, may hear the word{ with pleasure, 
may remember much of it, and talk well of 
it, and yet never be cast into the form and 
mould of it, nor have it dwelling richly in 
them. (5.) They may have tasted of the 
powers of the world to come ; they.may have 
been under strong impressions,{;oncerning 
heaven and hell, may have felt some desires 
of heaven, and dread of going to hell. These 
Jengths hypocrites may go, an, after all, 
turn apostates. Now hence serve, [1.] 
These great things are spoken here of those 
who may fall way; yet it is not here said 


s 


eo ae. PO CHNPEWE 


First principles. 
of them that they were truly converted, or 
that they were justified; there is more in 
true saving grace than in all that is liere said 
of apostates. [2.] This therefore is no proof 
of the final apostasy of true saints. These 
indeed may fall frequently and foully, but 
yet they will not totally nor finally from 
God; the purpose and the power of God, 
the purchase and the prayer of Christ, the 
promise of the gospel, the everlasting coyve- 
nant that God has made with them, ordered 
in all things and sure, the indwelling of the 
Spirit, and the immortal seed of the word, 
these are their security. But the tree that 
has not these roots will not stand. 

2. The apostle describes the dreadful case 
of such as fall away after having gone so far 
in the profession of religion. (1.) The great- 
ness of the sin of apostasy. It is erucifying 
the Son of God afresh, and putting him to 
open shame. They declare that they approve 
of what the Jews did in crucifying Christ, 
and that they would be glad to do the same 
thing again if it were in their power. They 


pour the greatest contempt upon the Son of | ; 


God, and therefore upon God himself, who 
expects all should reverence his Son, and 
honour him as they honour the Father. They 
do what in them lies to represent Christ and 
Christianity as a shameful thing, and woula 
have him to be a public shame and reproach. 
This is the nature of apostasy. (2.) The 
great misery of apostates. [1.] It is impos- 
sible to renew them again unto repentance. 
It is extremely hazardous. Very few in- 
stances can be given of those who have gone 
so far and fallen away, and yet ever have been 
brought to true repentance, such a repent- 
ance as is indeed a renovation of the soul. 
Some have thought this is the sin against 
the Holy Ghost, but without ground. The 
sin here mentioned is plainly apostasy both 
from the truth and the ways of Christ. God 
can renew them to repentance, but he seldom 
does it ; and with men themselves it is im- 
possible. [2.] Their misery is exemplified 
by a proper similitude, taken from the ground 
that after much cultivation brings forth no- 
thing but briers and thorns; and therefore 
is nigh unto cursing, and its end is to be 
burned, v.8. To give this the greater force, 
here is observed the difference that there is 
between the good ground and the bad, that 
these contraries, being set one over against 
the other, may illustrate each other. Fir st 
Here is a description of the good ground: 
It drinketh in the rain that cometh often 
upon it. Believers do not only taste of 
the word of God, but they drink it in; and 
this good ground bringeth forth fruit an- 
swerable to the cost laid out, for the honour 
of Christ and the comfort of his faithful 
ministers, who are, under Christ, dressers of 
the ground. And this fruit-field or garden 
receives the blessing. God declares fruitfu! 
Christians biessed, and all wise and good 
men account them blessed : they are blesse.J 


pa me FG 


Se ee ee eee 
r my x ed + 


oe ee oe =—— -— 


Cautions against apostasy. 
with increase of grace, and with further 
establishment and glory at last. Secondly, 
Here is the different case of the bad ground: 
It bears briers and thorns ; it is not only bar- 
ren of good fruit, but fruitful in that which 
is bad, briers and thorns, fruitful in sin and 
wickedness, which are treublesome and hurt- 
ful to all about them, and will be most so to 
sinners themselves at last; and then such 
ground is rejected. God will concern him- 
self no more about such wicked apostates ; 
he will let them alone, and cast them out of 
his care; he will command the clouds that 
they rain no more upon them. Divine in- 
fluences shall be restrained; and that is not 
all, but such ground is nigh unto cursing ; so 
far is it from receiving the blessing, that a 
dreadful curse hangs over it, though as yet, 
through the patience of God, the curse is 
not fully executed. Lastly, Its end is to 
be burned. Apostasy will be punished with 
everlasting burnings, the fire that shall never 
be quenched. This is the sad end to which 
apostasy leads, and therefore Christians 
should go on and growin grace, lest, if they 
do not go forward, they should go backward, 
till they bring matters to this woeful ex- 
tremity of sin and misery. 

9 But, beloved, we are persuaded 
better things of you, and things that 
accompany salvation, though we thus 
speak. 10 For God zs not unrigh- 
teous to forget your work and labour 
of love, which ye have showed toward 
his name, in that ye have ministered 
to the saints, and do minister. 11 
And we desire that every one of you 
do show the same diligence to the full 
assurance of hope unto the end: 12 
That ye be not slothful, but followers 
of them who through faith and pa- 
tience inherit the promises. 13 For 
when God made promise to Abraham, 
because he could swear by no greater, 
he sware by himself, 14 Saying, 
Surely blessing I will bless thee, and 
multiplying I will multiply thee. 15 
And so, after he had patiently en- 
dured, he obtained the promise. 16 
For men verily swear by the yreater : 
and an oath for confirmation is to 
them an end of all strife. 17 Wherein 
God, willing more abundantly to show 
unto the heirs of promise the immu- 
tability of his counsel, confirmed i¢ by 
an oath: 18 That by two immutable 
things, in which ié was impossible for 
God to lie, we might have a strong 
consolation, who have fled for refuge 
to lay hold upon the hope set before 


ro ae 
a) a 


HEBREWS. 


us: 19 Which hope we have 
anchor of the soul, both | 
stedfast, and which entereth 
within the veil; 20 Whithe 
forerunner is for us entered, 
Jesus, made a high priest for ev 
after the order of Melchisedee. 
The apostle, having applied himself to i 
teacs of the Hebrews, in order to excite the 
diligence and prevert their apostasy, no} 
proceeds to apply himse!* to their hopes, 
candidly declares the good hope he had 
cerning them, that they would persevere ; 
proposes to them the great encouragem t 
they had in the way of their duty. s 
1. He freely and openly declares the good 
hope he had concerning them, thatthey would 
endure to the end- But beloved, we are per- 
suaded better things of you,v. 9. Observe, 1 
There are things that accompany salvation 
things that are never separated from salva 
tion, things that show the person to be in é 
state of salvation, and will issue in eterna 
salvation. 2. The things that accompan 
salvation are better things than ever any hy 
pocrite or apostate enjoyed. They are bette 
in their nature and in their issue. 3. It is 
our duty to hope well of those in whom 
nothing appears to the contrary. 4. Minis- 
ters must sometimes speak by way of cautio 
to those of whose salvation they have 
hopes. And those who have in them 
good hopes, as to their eternal’ salva' 
should yet consider seriously how fatal a dis- 
appointment it would be if they should fall 
short. Thus they are to work out their 
salvation with fear and trembling. “a 
II. He proposes arguments and encou- 
ragex“*is to them to go on in the wa 
their v. 1. That God had wroughta 
ciple ot oly love and charity in them, w 
had distvered itself in suitable works 
would not be forgotten of God: God is nc 
righteor's to forget your labour of love, v. 
Goodv: ‘s and labour proceeding from 
to God:, scommendable ; and what is do 
any in sme name of God shail not gou 
warded. Whatis doneto the saints, ass 
God takes as done to himself. 2. Thosevw 
expect a gracious reward for the laboui 
love must continue in it as long as they he 
ability and opportunity: You have minis 
to the saints, and you do minister; and we 
desire that every one of you do show the sam 
diligence, 3. ‘Those who persevere in a dili- ~ 
gent discharge of their duty shall attain to” 
the full assurance of hope in the end. Ob- 
serve, (1,) Full assurance is a higher degree ~ 
of hope, is jull assurance of hope ; they 4 
not in nai'tre, but only in degree. (2.) 
assurance Is attainable by great diligence and 
perseverance to the end. ‘ 
III. He *-oceeds to set before them caution 
and couns¢,ow to attain this full aseuzanco 
of hope totheend. 1. That theyshouldnot 
be slothful. Slothfulness will clothe a may 


ags: they must not love their ease, nor 
lose their opportunities. 2. That they would 
follow the good examples of those who had 
gone before, v.12. Here learn, (1.) There 
are some who from assurance have gone to 
inherit the promises. ‘They believed them 
before, now they inheritthem; they have got 
safely to heaven. (2. The way by which 
they came to the inheritance was that of faith 
and patience. These graces were implanted 
in their souls, and drawn forth into act and 
exercise in their lives. If we ever expect to 
inherit as they do, we must follow them in 
the way of faith and patience; and those who 
do thus follow them in the way shall overtake 
them at the end, and be partakers of the same 
blessedness. 

IV. The apostle closes the chapter with a 
clear and full account of the assured truth 
of the promises of God, v. 13, to the end. 
They are all confirmed by the oath of God, 
and they are all founded in the eternal counsel 
of God, and therefore may be depended upon. 

1. They are all confirmed by the oath of 
God. He has not only given his people his 
word, and his hand and seal, but his oath. 
And here, you will observe, he specifies the 
oath of God to Abraham, which, being sworn 
to him as the father of the faithful, remains 
in full force and virtue to all true believers: 
When God made a promise unto Abraham, 
because he could swear by no greater, he swore 
by himself. Observe, (1.) What was the pro- 
mise: Surely, blessing I will bless thee, and 
multiplying I will muliuply thee. Theblessing 
of God is the blessedness of his people; and 
shose whom he has blessed indeed he will go 
pn to bless, and will multiply blessings, till he 
has brought them to perfect blessedness. 
(2.) What was the oath by which this pro- 
mise was ratified : He swore by himself. He 
staked down his own being and his own 
blessedness upon it; no greater security can 
be givenor desired. (3.) How was that oath 
accomplished. Abraham, in due time, ob- 
tained the promise. It was made good to 
him after he had patiently endured. [1.] 
There is always an interval, and sometimes a 
long one, between the promise and the per- 
formance. [2.] That intervalis a trying time 
to believers, whether they have patience to 
endure to theend. [3.] Those who patiently 
endure shall assuredly obtain the blessedness 
promised, assure as Abraham did. [4.] The 
end and design of an oath is to make the 
promise sure, andto encourage those to whom 
it is made to wait with patience till the time 
for performance comes, v.16. Anoath with 
men is for confirmation, and is an end of all 
strife. This is the nature and design of an 
oath, in which men swear by the greater, not 
by creatures, but by the Lord himself; and 
it is to put an end to all dispute about the 
matter, both to disputes within our own 
breasts (doubts and distrusts), and disputes 
with others, especially with the promiser. 
Now, if God would condescend to take an oath 


4 


q 


VISE) Se ey are eee Lek 
The divine promise and oath. 


to his people, he will surely remember the 
nature and design of it. 
2. The promises of God are all founded 


‘in his eternal counsel; and this counsel of 


his is an immutable counsel. (1.) The pro- 
mise of blessedness which God has made to 
believers is not a rash and hasty thing, but the 
result of God’s eternal purpose. (2.) This 
purpose of God was agreed upon in counsel, 
and settled there between the eternal Father, 
Son, and Spirit. (3.) These counsels of God 
can never be altered; they are immutable. 
God never needs to change his counsels; for 
nothing new can arise to him who sees the 
end from the beginning. 

3. The promises of God, which are founded 
upon these immutable counsels of God, and 
confirmed by the oath of God, may safely be 
depended upon; for here we have two im- 
mutable things, the counsel and the oath of 
God, in which it is impossible for God to lie, 
contrary to his nature as well as to his will. 
Here observe, 

(1.) Who they are to whom God has given 
such full security of happiness. [1.] ‘They 
are the heirsof the promise: such as have a 
title to the promises by inheritance, by virtue 
of their new birth, and union with Christ. 
Weareall by nature children of wrath. The 
curse is the inheritance we are born to: itis 
by a new and heavenly birth that any are born 
heirs to the promise. [2.] They are such as 
have fled for refuge to the hope set before 
them. Under the law there were cities of 
refuge provided for those who were pur- 
sued by the avenger of blood. Here is a 
much better refuge prepared by the gospel, 
arefuge for all sinners who shall have the 
heart to flee to it; yea, though they have 
been the chief of sinners. 

_(2.) What God’s design towards them is, in 
giving them such securities—that they might 
have strong consolation. Observe, [1.| God 
is concerned for the consolation of believers, 
as wellas for their sanctification ; he would 
have his children walk in the fear of the Lord, 
and in the comforts of the Holy Ghost. [2.] 
The consolations of God are strong enough 
to support his people under their strongest 
trials. The comforts of this world are too 
weak to bear up the soul under temptation, 
persecution, and death ; but the consolations 
of the Lord are neither few nor small. 

(3.) What use the people of God should - 
make of their hope and comfort, that most 
refreshing and comfortable hope of eternal 
blessedness that God has given them. This 
is, and must be, unto them, for an anchor to 
the soul, sure and stedfast, &c., v.19. Here, 
[1.] We are in this world as a ship at sea, 
hable to be tossed up and down, andin dan- 
ger of being cast away. Our souls are the 
vessels, The comforts, expectations, graces, 
and happiness of our souls are the precious 
cargo with which these vessels are loaded. 
Heaven is the harbour to which we sail. The 
temptations, persecutions, and afllictions that 


i ORT NS 
i 


Melchisedec’s priesthood. 


sve encounter, are the winds and waves that 
threaten our shipwreck. [2.] We have need 
of an anchor to keep us sure and steady, or we 
are in continual danger. [3.] Gospel hope 
is our anchor ; as in our day of battle it is 
our helmet, so in our stormy passage through 
this world it is our anchor. [4.] It is sure 
and stedfast, or else it could not keep us so. 
First, It is sure in its own nature ; for it is 
the special work of God in the soul. Itisa 
good hope through grace; it is not a flatter- 
ing hope made out of the spider’s web, but 
it is a true work of God, it is a strong and 
substantia. thing. Secondly, It is stedfast as 
to its object; it isan anchor that has taken 
good hold, it enters that which is within the 
veil ; itis an anchor that is cast upon the rock, 
the Rock of ages. It does not seek to fasten 
in the sands, but enters within the veil, and 
fixes there upon Christ; he is the object, 
he is the anchor-hold of the believer’s hope. 
As an unseeen glory within the veil is what 
the believer is hoping for, soan unseen Jesus 
within the veil is the foundation of his hope ; 
the free grace of God, the merits and media- 
tion of Christ, and the powerful influences 
of his Spirit, are the grounds of his hope, and 
so it is a stedfast hope. Jesus Christ is the 
object aud ground of the believer’s hope in 
several respects. 1. Ashe has entered within 
the veil, to intercede with God, in virtue of 
that sacrifice which he offered up without the 
veil : hope fastens upon his sacrifice and in- 
tercession. 2. As he isthe forerunner of his 
people, gone within the veil, to prepare a 
place for them, and to assure them that they 
shall follow him; he is the earnest and first- 
fruits of believers, both in his resurrection 
and inhisascension. 3. And heabidesthere, 
a high priest after the order of Melchisedec, 
a priest for ever, whose priesthood shall 
never cease, never fail, till he has accom- 
plished its whole work and design, which is 
the full and final happiness of all who have 
believed on Christ. Now this should engaye 
us to clear up our interest in Christ, that we 
may fix our hopes in him as our forerunner, 
that has entered thither for us, for our sakes, 
for our safety, to watch over our highest in- 
terest andconcerns. Let us then love heaven 
the more on his account, and long to be there 
with him, where we shall be for ever safe, 


and for ever satisfied. 
CHAP. VIL. 


The doctrine of the priestly office of Christ 1s so excellent in itself, 
and so essential a part of the Christian faith, that the apostle 
loves to dwell upon it. Nothing made the Jews so fond of the 
Levitical dispensation as the high esteem they had of their 
priesthood, and it was dcubtless a sacred and most excellent 
mstitution ; it was a very severe threatening denounced against 
tne Jews (Hos. iii. 4), that the children of Israel should abide 
many days without a prince or priex, and without a sacrifice, 
and without an ephod, and without teraphim. Now the apostle 
assures them that by receiving the Lord Jesus they would haye 
a much better high priest, a priesthood of a higher order, and 
consequently a better dispensation or covenant, a better law and 
testament ; this he shows in this chapter, where, I. We have a 
more particular account of Melchisedec, ver. 1—S. Il. The su- 
periority of his priesthood to that of Aaron, ver.4—10. il. Au 
accommodation of all to Christ, to show the superior excellency 
of his person, office, and covenant, ver. 11, to the end. 


OR this Melchisedec, king of Sa- 
lem, priest of the most high 


HEBREWs. - ee 


SS” © ae 


God, who met Abraham 
from the slaughter of the 
blessed him; 2 To whom also / 
ham gave a tenth part of all; : 
being by interpretation King of r 
teousness, and after that also K 
of Salem, which is, King of 
3 Without father, without m 
without descent, having neither” 
ginning of days, nor end of life; 
made like unto the Son of Ge 
abideth a priest continually. 4 N 
consider how great this man «# 
unto whom even the patriarch Ab 
ham gave the tenth of the spoils. 
| And verily they that are of the st 
| of Levi, who receive the office of | 
priesthood. have a commandm 
take tithes of the people according 
the law, that is, of their brethr 
though they come out of the loins 
Abraham: 6 But he whose desc 
is not counted from them re 
tithes of Abraham, and blessed | 
that had the promises. 7 And wi 
out all contradiction the less is bless 
of the better. 8 And here men‘ 
die receive tithes; but there he 
ceiveth them, of whom it is witness 
that he liveth. 9 And as I ma 
say, Levi also, who receiveth tithe 
paid tithes in Abraham. 10 For 
was yet in the loins of his father, wh 
Melchisedec met him. i. 


The foregoing chapter ended with a re 
tition of what had been cited once and 
before out of Ps. cx. 4, Jesus, a high pri 
for ever, after the order of Melchisedec. — 
this chapter is as a sermon upon that 
here the apostle sets before them some 
strong meat he had spoken of before, 
they would by greater diligence be bet 
pared to digest it. a 

I. The great question that first offers its 
is, Who was this Melchisedec? All 
count we have of him in the Old Tes 
is in Gen. xiv. 18, &c., and in Ps. ex. 4. 1 
deed we are much in the dark about hin 
God has thought fit to leave us so, that 1 
Melchisedec might be a more lively type’ 
him whose generation none can declare. — 
men will not be satisfied with what is re 
they must rove about in the dark in 
conjectures, some fancying him to have been 
an angel, others the Holy Ghost; but, ~ 

1. The opinions concerning him tha 
best worthy our consideration are 

| three:—(1.) Therabbin, and most of the Jt 
| writers, think he was Shem the son of 


1+ sane aeitali U 
vas king and priest to their ancestors, 
ter the manner of the other patriarchs ; but 
is not probable that he should thus change 
his name. Besides, we have no account of 
his settling in the land of Canaan. (2.) Many 
Christian writers have thought him to be Jesus 
Christ himself, appearing by a special dispen- 
sation and privilege to Abraham in the flesh, 
and who was known to Abraham by the name 
Meichisedec, which agrees very well to Christ, 
and to what is said, John viii. 56, Abraham 
saw his day and rejoiced. Much may be said 
for this opinion, and what is said in v. 3 does 
not seem to agree with any mere man; but 
then it seems strange to make Christ a type 
of himself. (3.) The most general opinion 
is that he was a Canaanite king, who reigned 
in Salem, and kept up religion and the wor- 
ship of the true God; that he was raised to 
be a type of Christ, and was honoured by 
Abraham as such. 
2. But we shall leave these conjectures, 
and labour to understand, as far as we can, 
what is here said of him by the apostle, and 
how Christ is represented thereby, v. 1—3. 
(1.) Melchisedec was a king, and so is the 
ord Jesus—a king of God’s anointing ; the 
) ent is laid upon his shoulders, and 
:tules over all for the good of his people. 
) That he was king of righteousness: his 
mame signifies the righteous king. Jesus 
Christ is a rightful and a righteous king— 
rightful in his title, righteous in his govern- 
ment. He is the Lord our righteousness; 
he has fulfilled all righteousness, and brought 
in an everlasting righteousness, and he loves 
righteousness and righteous persons, and 
hates iniquity. (3.) He was king of Salem, 
that is, king of peace; first king of righteous- 
ness, and after that king of peace. So is our 
Lord Jesus ; he by his righteousness made 
peace, the fruit of righteousness is peace. 
Christ speaks peace, creates peace, is our 
peace-maker. (4.) He was priest of the most 
high God, qualified and anointed in an extra- 
ordi manner to be his priest among the 
Gentiles. So is the Lord Jesus; he is the 
priest of the most high God, and the Gentiles 
must come to God by him; it is only through 
his priesthood that we can obtain reconcilia- 
tion and remission of sin. (5.) He was with- 
out father, without mother, without descent, 
having neither beginning of days nor end of 
2,v. 3. This must not be understood ac- 
cording to the letter; but the scripture has 
chosen to set him forth as an extraordinary 
person, without giving us his genealogy, that 
he might bea fitter type of Christ, who as man 
Was without father, as God without mother; 
whose priesthood is without descent, did not 
descend to him from another, nor from him 
to another, but is personal and perpetual. 
(6.) That he met Abraham returning from the 
sluughter of the kings, and blessed him. The 
imcident is recorded Gen. xiv. 18, &c. He 
wrought forth bread and wine to refresh 


eis 


wa athe 5 
i oF me a 
‘s, } CHAP: VI. h 


‘braham and his servants when they were | 


‘> 


Melchisedec s priesthood. 
weary; he gave as a king, and blessed as a 
priest. Thus our Lord Jesus meets his 
people in their spiritual conflicts, refreshes 
them, renews their strength, and blesses them. 
(7.) That Abraham gave him a tenth part of 
all (v. 2), that is, as the apostle explains 
it, of all the spoils; and this Abraham did_ 
as an expression of his gratitude for what 
Melchisedec had done for him, or as a testi- 
mony of his homage and subjection to him 
as a king, or as an offering vowed and dedi- 
cated to God, to be presented by his priest 
And thus are we obliged to make all possible 
returns of love and gratitude to the Lord 
Jesus for all the rich and royal favours we 
receive from him, to pay our homage and 
subjection to him as our King, and to put all 
our offerings into his hands, to be presented 
by him to the Father in the incense of his 
own sacrifice. (8.) That this Melchisedec 
was made like unto the Son of God, and abideth 
a priest continually. He bore the image of 
God in his piety and authority, and stands 
upon record as an immortal high priest; the 
ancient type of him who is the eternal and 
only-begotten of the Father, who abideth a 
priest for ever. 

II. Let us now consider (as the apostle 
advises) how great this Melchisedec was, and 
how far his priesthood was above that of the 
order of Aaron (v. 4, 5, &c.): Now consider 
how great this man was, &c. The greatnesg 
of this man and his priesthood appears, 1. 
From Abraham’s paying the tenth of the 
spoils unto him ; and it is well observed that 
Levi paid tithes to Melchisedec in Abraham, 
v.9. Now Levi received the office of the 
priesthood from God, and was to take tithes 
of the people, yet even Levi paid tithes to 
Melchisedec, as to a greater and higher priest 
than himself; therefore that high priest who 
should afterwards appear, of whom Melchi- 
sedec was a type, must be much superior to 
any of the Levitical priests, who paid tithes, 
in Abraham, to Melchisedec. And now by 
this argument of persons doing things that 
are matters of right or injury in the loins of 
their predecessors we have an illustration 
how we may be said to have sinned in Adam, 
and fallen with him in his first transgression. 
We were in Adam’s loins when he sinned, 
and the guilt and depravity contracted by 
the human nature when it was in our first 
parents are equitably imputed and derived to 
the same nature as it is in all other persons 
naturally descended from them. They justly 
adhere to the nature, and it must be by an 
act of grace if ever they be taken away. 2. 
From Melchisedec’s blessing of Abraham, 
who had the promises ; and, without contra- 
diction, the less is blessed of the greater, v. 6,7. 
Here observe, (1.) Abrahaim’s great dignity 
and felicity—that he had the promises. He 
was one in covenant with God, to whom God 
had given exceedingly great and precious pro- 
mises. That man is rich and happy indeed 
who has an estate in bills and bonds under 


Pe Se Eee gy 


ea ok al ded 


Melchisedec and Christ compared. 
God’s own hand and seal. These promises 
are both of the life that now is and of that 
which is to come; this honour have all those 
who receive the Lord Jesus, in whom all the 
promises are yeaiand amen. (2.) Melchise- 
dec’s greater honour—in that it was his place 
and privilege to bless Abraham; and it is an 
incontested maxim that the less is blessed of 
the greater, v. 7. He who gives the blessing 
is greater than he who receives it; and there- 
fore Christ, the antitype of Melchisedec, the 
meriter and Mediator of all blessings to the 
children of men, must be greater than all the 
priests of the order of Aaron. 

11 If therefore perfection were by 
the Levitical priesthood, (for under it 
the people received the law,) what 
further need was there that another 
priest should rise after the order of 
Melchisedec, and not be called after 
the order of Aaron? 12 For the 
priesthood being changed, there is 
made of necessity a change also of the 
law. 13 For he of whom these things 
are spoken pertaineth to another tribe, 
of which no man gave attendance at 
the altar. 14 For it ts evident that 
our Lord sprang out of Juda; of 
which tribe Moses spake nothing con- 
cerning priesthood. 15 And itis yet 
far more evident: for that after the 
similitude of Melchisedec there ariseth 
another priest, 16 Who is made, 
not after the law of a carnal com- 
mandment, but after the power of an 
endless life. 17 For he testifieth, 
Thou art a priest for ever after the 
order of Melchisedec. 18 For there 
is verily a disannulling of the com- 
mandment going before for the weak- 
ness and unprofitableness thereof. 19 
For the law made nothing perfect, 
but the bringing in of a better hope 
did; by the which we draw nigh unto 
God. 20 And inasmuch as not with- 
out an oath he was made priest: 21 
(For those priests were made without 
an oath; but this with an oath by 
him that said unto him, The Lord 
sware and will not repent, Thou art 
a priest for ever after the order of 
Melchisedec:) 22 By so much was 
Jesus made a surety of a better tes- 
tament. 23 And they truly were 
many priests, because they were not 
suffered to continue by reason of 
death: 24 But this man, because he 


HEBREWS. 


continueth ever, pa n 
able priesthood, — C 
able also to save gt 

most that come unto 
seeing he ever liveth to make 
cession for them. 26 For s 

high priest became us, who és} 
harmless, undefiled, separate fi 
sinners, and made ‘hig her han 
heavens; 27 Who wen not dé 
as those ‘high priests, to offer v 
crifice, first for his own sins, aa 
for the people’s: for this he did. 
when he offered up himself. 28 

the law maketh men high pri 
which have infirmity; but the y 
of the oath, which was since the 2 
maketh the Son, who is conseer. 
for evermore. 


Observe the necessity there was of rai 
up another priest, after the order of } 
sedec and not after the order of 
whom that perfection should come w 
could not come by the Levitical pri 
which therefore must be changed, 
whole economy with it, v. 11, 12, &e. 

I. It is asserted that perfection could 
come by the Levitical priesthood and 
They could not put those who came to 
into the perfect enjoyment of oe 
they pointed out to them sre could — 
show them the way. 

Il. That therefore another priest m 
raised up, after the order of Mele 
whom, and his law of faith, perfec! 
come to all who obey him ; ~~ blesse 
God, that we may have perfect holiness 
perfect happiness by Christ in the cove 
of grace, according to the gospel, for ¥ 
complete in him. 

III. It is asserted that the priesthood k 
changed there must of necessity be a ck 
of the law; there being so near a rel 
between the priesthood and the law, th 
pensation could not be the same und 
other priesthood; a new priesthoo 
be under a new regulation, managed it 
other way, and by rules proper to its 7 
and order. 

IV. It is not only asserted, but 7 
that the priesthood and law are chanp 
13, 14. ‘The priesthood and Jaw by w 
perfection could not come are abolished, 
a priest has arisen, and a dis is: 
set up, by which true believers may b 
perfect. Now that there is such a 
is obvious. ‘ 7 

1. There is a change in the tribe of wl 
the priesthood comes. Before, it 
tribe of Levi; but our great high priest spi 
out of Tidak, of which. tribe Moses § 
nothing concerning the priesthood, ¢ 


% 


nis change of the family shows a real 
e law of priesthood. 
2. There is a change in the form and order 
“making the priests. Before, in the Leviti- 
l priesthood, they were made after the law 
a carnal commandment; but our great 
igh priest was made after the power of an 
adless life. The former law appointed that 
le office should descend, upon the death of 
ie father, to his eldest son, according to the 
‘der of carnal or natural generation; for 
one of the high priests under that law were 
ithout father or mother, or without descent: 
iey had not life and immortality in them- 
ves. They had both beginning of days 
ad end of life; and so the carnal command- 
lent, or law of primogeniture, directed their 
accession, as it did in matters of civil right 
nd inheritance. But the law by which 
hrist was constituted a priest, after the 
rder of Melchisedec, was the power of an 
adiess life. The life and immortality which 
¢ had in himself were his right and title to 
le priesthood, not his descent from former 
riests. Thismakes a great difference in the 
fiesthood, and in the economy too, and gives 
fe preference infinitely to Christ and the 
OS The very law which constituted the 
vitical priesthood supposed the priests to 
= weak, frail, dying, creatures, not able to 
reserve their own natural lives, but who 
just be content and glad to survive in their 
osterity after the flesh; much less could 
ley, by any power or authority they had, 
gnvey spiritual life and blessedness to those 
ho came to them. But the high priest of 
jon holds his office by that innate 
ower of endless life which he has in himself, 
ot only to preserve himself alive, but to 
mmmunicate spiritual and eternal life to all 
jose who duly rely upon his sacrifice and 
tereession. Some think the law of the 
nal commandment refers to the external 
es of consecration, and the carnal offermgs 
lat were made; but the power of an endless life 
the spiritual living sacrifices proper to the 
ospel, and the:spiritual and eternal privileges 
urchased by Christ; who was consecrated 
y the-eternal Spirit of life that he received 
hout measure. 
3. There isa change in the efficacy of the 
fiesthood. The former was weak and un- 
tofitable, made nothing perfect; the latter 
fought in a better hope, by which we draw 
ear to God, v. 18, 19. The Levitical priest- 
ood brought nothing to perfection: it-could 
Ot justify men’s persons from guilt; itcould 
at sanctify them from inward pollution; it 
mld not cleanse the consciences of the wor- 
from dead works; all it could do 
to lead them to the-antitype: But the 
ood of Christ’carries in it, and brings 
ng with it, a better hope; it shows:us the 
ue foundation of all the hope we have 
wwards God for pardon and salvation; it 
ore clearly discovers the great objeets of 
aw liope; and so it tends: to-work in usa 
np 


4: 


a 
~ 
a 
‘or 
a4 


el eh ah nl iad Se |. 3 


CHAP. VII. 
change | more strong and lively hope of acceptance 


-—* | ie 
« 


_ Meichisedec and Christ compared, 


with God. By this hope we are encouraged 
to draw nigh uato God, to enter into a cove- 
nant-union with him, to live a life of converse 
and communion with him. We may now 
draw near with a true heart, and with the full 
assurance of faith, having our minds sprinkled 
from an evil conscience. The former priest- 
hood rather kept men at a distance, and under 
a spiritof bondage. 

4. There isa change in God’s way of act- 
ing in this priesthood. He has taken an oath 
to Christ, which he never did to any of the 
order of Aaron. God never gaye them any 
such assurance of their continnance, never 
engaged himself by oath or promise that 
theirs should be an everlasting priesthood, 
and therefore-gave them no reason to expect 
the perpetuity of it, but rather to look upon 
itas a temporary law. But Christ was made 
a priest with the oath of God: The Lord hath 
sworn, and will not repent, Thou art a priest 
for ever after the order of Melchisedec, v. 21. 
Here God has upon oath declared the immu- 
tability, excellency, efficacy, and. eternity, of 
the priesthood of Christ. 

5. There is a change in that covenant of 
which the priesthood was:a security and the 
priest a surety; that is, achange in the dis- 
pensation of that:covenant. The gospel dis- 
pensation.is more full, free, perspicuous, 
spiritual, and efficacious, than that of the 
law. Christ is in this gospel covenant a 
surety forus to God and for God to us, to see 
that the articles be performed:on both parts 
He, as surety, has united the divine and 
human nature together in his own person, 
and thereim given assurance of reconciliation ; 
and he has, as surety, united God and man 
together in the bond of the everlasting cove- 
nant. He pleads with men to keep their 
covenant with God, and he pleads with God 
that he will fulfil his promises'to men, which 
he is always ready to dovin a way suitable to 
his majesty and. glory, that is, through a 
Mediator. 

6. There is a remarkable change in the 
number of the priests under these different 
orders. In that of Aaron there was a multi- 
tude of priests, of high priests, not at once, 
but successively ; but in this of Christ there 
is but-one and the same. The: reason. is 
plain, The Levitical priests'were many, be- 
cause they were not suffered to continue by 
reason of death. Their office, how high and 
honourable soever, could not secure them 
from dying; and, as one-died, another must 
succeed, and after a while must give place to 
a third, till the number had become very 
great. But this our high priest continues for 
ever, and his priesthood: is arapaSaroy—an 
unchangeable one, that does not;pass from one 
to another, as the former did; itis alwaysin 
the same hand: Therevcan be no-vacancy in 
this priesthood, no hour nor moment in 
which the people are without-a:priest to ne- 
gociate their spiritual. concerns in heaven 


| 
: 


Ss 


el 8 OBO epee ims 


ary 


Lt ee 
hh ak 


—— 


-Melchisedec and Christ compared. 


Such a vacancy might be very dangerous and 
prejudicial to them; but this is their safety 
and happiness, that this ever-living high 
priest is able to save to the utmost—in all 
times, in al leases, in every juncture—all who 
come to God by him, v. 25. So that here is 
a manifest alteration much for the better. 

7. There is a remarkable difference in the 
moral qualifications of the priests. Those 
who were of the order of Aaron were not 
only mortal men, but sinful men, who had 
their sinful as well as natural infirmities ; 
they needed to offer up sacrifices first for their 
own sins and then for the people. But our 
high priest, who was consecrated by the word 
of the oath, needed only to offer up once for 
the people, never at all for himself; for he has 
not only an immutable consecration to his 
office, but an immutable. sanctity in his per- 
son. He is such a high priest as became us, 
holy, harmless, and undefiled, &c., v. 26—28. 
Here observe, (1.) Our case, as sinners, 
needed a high priest to make satisfaction 
and intercession for us. (2.) No priest could 
be suitable or sufficient for our reconciliation 
to God but one who was perfectly righteous 
in his own person; he must be righteous in 
himself, or he could not be a propitiation for 
our sin, or our advocate with the Father. (3.) 
The Lord Jesus was exactly such a high 
priest as we wanted, for he has a personal 
holiness, absolutely perfect. Observe the 
description we have of the personal holiness 
of Christ expressed in various terms, all of 
which some learned divines consider as re- 
lating to his perfect purity. [1.] Heisholy, 
perfectly free from all the habits or principles 
of sin, not having the least disposition to it 
in his nature; no sin dwells in him, though 
it does in the best of Christians, not the least 
sinful inclination. [2.] He is harmless, per- 
fectly free from all actual transgression, has 
done no violence, nor is there any deceit in 
his mouth, never did the least wrong to God 
or man. ([3.] He is undefiled, he was never 
accessory to other men’s sins. The best of 
Christians have need to pray that God would 
forgive them their other men’s sins. It isa 
difficult thing to keep ourselves pure, so as 
not to partake in the guilt of other men’s 
sins, by contributing in some way towards 
them, or not doing what we ought to pre- 
vent them. Christ was undefiled; though he 
took upon him the guilt of our sins, yet he 
never involved himself in the fact and fault 
of them. ([4.] He is separate from sinners, 
not only in his present state (having entered 
as our high priest into the holiest of all, into 
which nothing defiled can enter), but in his 
personal purity: he has no such union with 
sinners, either natural or federal, ascan devolve 
upon him original sin. This comes upon us 
by virtue of our natural and federal union 
with the first Adam, we descending from him 
m the ordinary way. But Christ was, by his 
ineffable conception in the virgin, separate 
from sinners ; though he took a true human 


HEBREWS. _ 


nature, yet the miracul 
was conceived set him upon a 
ing from all the rest of manl 
made higher than the heaven 
sitors understand this preree 
exaltation in heaven, at the righ 

God, to perfect the design of his p 
But Dr. Goodwin thinks this may be 
justly referred to the personal holine 
Christ, which is greater and more pe 
than the holiness of the hosts of heaven, 
is, the holy angels themselves, who, th 
they are free from sin, yet are not in 
selves free from all possibility of sim 
And therefore we read, God putteth no 
in his holy ones, and he chargeth his a 
with folly (Job iv. 18), that is, with weak 
and peccability. They may be ang 
hour and devils another, as many of | 
were ; and that the holy angels shall no 
fall does not proceed from an indefecti 
of nature, but from the election of Ge 
are elect angels. It is very probable 
this explanation of the words, made h 
than the heavens, may be thought too 1 
strained, and that it ought to be under: 
of the dignity of Christ’s state, and m 
perfect holiness of his person; and the 

because it is said he was made higher 
pevoc; but it is well known that th is | 
is used in a neutral sense, as where 
said, yevioOn 6 Gzde adnOijc—Let God 
The other characters in the verse plainlj 
long to the personal perfection of 
holiness, as opposed to the sinful infir 
of the Levitical priests; and it seem 
gruous to think this must do so too, if 
be fairly taken in such a sense; and i 
pears yet more probable, since the vy 
and prevalency of Christ’s priesthood it 
are placed in the impartiality and 
terestedness of it. He needed not to off 
for himself : it was a disinterested mediz 
he mediated for that mercy for oth 
he did not need for himself; had he 
it himself, he had been a party, and 

have been a Mediator—a criminal, 
not have been an advocate for sinners. 
to render his mediation the more im} 
and disinterested, it seems requisite no 

that he had no present need of that fa 
for himself which he mediated for in be 
of others, but that he never could si 
need of it. Though he needed it no’ 
yet if he knew he might be in such eit 

stances as to need it to-morrow, or at 
future time, he must have been thoug 
have had some eye upon his own int 
and therefore could not act with imp 
regard and pure zeal for the honour 
on one hand, and tender pure comp: 
poor sinners on the other. I pre 
here to follow the notes of our late e 
expositor, into whose labours we h 
tered, but have taken the liberty to 
this notion of the learned Dr. Go 
the exceptions that I know have 


nd I this the rather done .t because, 
vi | hold good, it gives us further evi- 
ce how necessary it was that the Mediator 
uld be God, since no mere creature is of 
self possessed of that impeccability which 
| set him above all possible need of favour 
[mercy for himself. 
CHAP. VIII. 


chapter the apostle pursues his former subject, the priest- 

a of Christ. And, 1. He sums up what he had already said, 

| 1,2. II. He sets before them the necessary parts of the 

office, ver.3—5. And, Ill. Largely illustrates the ex- 

mey of the priesthood of Christ, by considering the excellency 

at new dispensation or covenaut for which Christ is the 
eae, yer. 6, to the end. 


] OW of the things which we have 
spoken this is the sum: We 

ve such a high priest, who is set 
‘the right hand of the throne of the 
styinthe heavens; 2 A minis- 
of the sanctuary, and of the true 
macle, which the Lord pitched, 
not man. 3 For every high priest 
ordained to offer gifts and sacri- 
S: wherefore it zs of necessity that 
man have somewhat also to offer. 
or if he were on earth, he should 
t be a priest, seeing that there are 
ests that offer gifts according to 
slaw: 5 Who serve unto the ex- 
iple and shadow of heavenly things, 
Moses was admonished of God 
en. he. was about to make the ta- 
: for, See, saith he, that thou 
ike all things according to the 
showed to thee in the mount. 


ere is, I. A summary recital of what had 
n said before concerning the excellency of 
oe priesthood, showing what we have in 
where he now resides, and what sanc- 
rhe is the minister of, v. 1, 2. Observe, 
t we have in Christ ; we have a high 
est, and such a high priest as no other 
ple ever had, no age of the world, or of 
hurch, ever produced ; all others were 
types and shadows of this high priest. 
s adequately fitted and absolutely suffi- 
‘to all the intents and purposes of ahigh 
st, both with respect to the honour “of 
and the happiness of men and himself ; 
eat honour of all those who have an in- 
tin him. 2. Where he now resides: 
sits on the right hand of the throne of the 
Hesty on high, that is, of the glorious God 
heaven. ‘There the Mediator is placed, 
she is possessed of all authority and 
er both in heaven and upon earth. This 
the reward of his humiliation. This au- 
rity he exercises for the glory of his 
, for his own honour, and for the hap- 
: of all who belong to him ; and he will 
almighty power bring every one of 
im their own order to the right hand of 
2 heaven, as members of his mystical 


” CHAP! pet 


The priesthood of Christ. 
body, that where he is they may be also. 3. 
What is that sanctuary of which he is a m- 
nister: Of the true tabernacle, which the Lord 
hath pitched, and not man, v. 2. The taber- 
nacle which was pitched by man, according 
to the appointment of God. There was an 
outer part, in which was the altar where they 
were to offer their sacrifices, which typified 
Christ dying ; and there was an interior part 
within the veil, which typified Christ inter- 
ceding for the people in heaven. Now this 
tabernacle Christ never entered into; but, 
having finished the work of satisfaction i in 
the true tabernacle of his own body, he is 
now a minister of the sanctuary, the holy of 
holies, the true tabernacle in heaven, there 
taking care of his people’s affairs, interceding 
with God for them, that their sins may be 
pardoned and their persons and services ac- 
cepted, through the merit of his sacrifice. 
He is not only in heaven enjoying great do- 
minion and dignity, but, as the high priest of 
his church, executing this office for them all 
in general, and every member of the church 
in particular. 

II. The apostle sets before the Hebrews 
the necessary parts of Christ’s priesthood, or 
what it was that belonged to that office, ir 
conformity to what every high priest is or- 
dained to, v. 3, 4. 1. Every high priest is 
ordained to offer gifts and sacrifices. Whatever 
was brought by the people to be presented to 
God, whether expiatory sacrifices, or peace- 
offerings, or thank-offerings, must be offered 
by the priest, who was to expiate their guilt 
by the blood of the sacrifice, and perfume 
their gifts and services by his holy incense, 
to render their persons and performances 

typically acceptable; so then it necessarily 
belongs to the priesthood of Christ that he 
should have somewhat to offer; and he, as 
the antitype, had himself to offer, his human 
nature upon the altar of his divine nature, as 
the great atoning sacrifice that finished trans- 
gression, and made an end of sin once forall; 
and he has the incense of his own righteous- 
ness and merits too to offer with all that his 
people offer up to God by him, to render them 
acceptable. We must not dare to approach 
to God, or to present any thing to him, but 
in and through Christ, depending upon his 
merits and mediation ; for if we are accepted, 
it is inthe Beloved. 2. Christ must now ex- 
ecute his priesthood in heaven, in the holy of 
holies, the true tabernacle which the Lord 
hath fixed. Thus the type must be fully an- 
swered; having finished the work of sacri- 
ficing here, he must go into heaven, to present 
his righteousness and to make intercession 
there. For, (1.) If Christ were on earth, he 
would not be a priest (v. 4), that is, not ac- 
cording to the Levitical law, as not being cf 
the line of that priesthood ; and so long as 

that priesthood continued there must be a 
strict regard paid to the divine institution in 
every thing. (2.) All the services of the priest, 


! under the law, as well as every thing in that 


30—VI. 


the old end new covenant 


plars and shadows of heavenly things, v. 5 


Christ is the substance and end of the law for | distinguishing between th 


righteousness. Something therefore there 
must be in Christ’s priesthood that answers 
to the high priest’s entering within the veil 
to make intercession, without which he could 
not have been a perfect priest ; and what is 
this but the ascension of Christ into heaven, 
and his appearance there in the sight of God 
for his people, to present their prayers, and 
plead their cause?) So that, if he had still 
continued on earth, he could not have been 
a perfect priest; and an imperfect one he 
could not be. 

6 But now hath he obtained a more 
excellent ministry, by how much also 
he is the mediator of a better covenant, 
which was established upon better 
promises. 7 For if that first covenant 
had been faultless, then should no 
place have been sought for the second. 
8 For finding fault with them, he 
saith, Behold, the days come, saith 
the Lord, when I will make a new 
coyenant with the house of Israel 
and with the house of Judah: 9 Not 
according to the covenant that I made 
with their fathers in the day when I 
took them by the hand to lead them 
out of the landof Egypt; because they 
continued not in my covenant, and 
I regarded them not, saith the Lord. 
10 For this is the covenant that I 
will make with the house of Israel 
after those days, saith the Lord; I 
will put my laws into their mind, and 
write them in their hearts: and I 
will be to them a God, and they shall 
be to me a people: 11 And they 
shall not teach every man his neigh- 
bour, and every man his brother, 
saying, Know the Lord: for all shall 
know me, from the least to the great- 
est. 12 For I will be merciful to 
their unrighteousness, and their sins 
and their iniquities will I remember 
nomore. 13 Inthathe saith, A new 
covenant, he hath made the first old. 
Now that which decayeth and waxeth 
old ts ready to vanish away. 

In this part of the chapter, the apostle 
illustrates and eonfirms the superior excel- 
lency of the priesthood of Christ above that 
of Aaron, from the excellency of that cove- 
nant, or that dispensation of the covenant of 
grace, of which Christ was the Mediator (v. 
6): his ministry is more excellent, by how 


HEBREWS. 


tavernacie which was framed according to | much he 1s the Mediator 
tne pattern im the mount, were only exem- |The body and soul too. 


‘and glory in heaven, which | 


Ne a oom 
iE at 


Be aig 3? 


7 
- 


some observe) consist ¥ 


the covenant of works — the ¢ 
grace; and between the two disy ne 
the covenant of grace—that u 
Testament and that under the, Ne B. 
observe, 
I, What is here said of the old eo core 
rather of the old dispensation. of the 
of grace: of this it is said, 1. 
made with the fathers of the Je 
at mount Sinai. 9), aod Moses. 


God ‘towards them. 2. That this 201 
was not found faultless (v. 7, 8); it 
dispensation of darkness and. dread, te 
to bondage, and only a schoolmaster t 
us to Christ; it was perfect i in its 
fitted to answer its end, but ver 
in comparison of the gospel. 3. That 
not sure or stedfast; for the jae: 
not in that covenant, and the my 
them not, v.9. They dealt ungrateful 
their God, and cruelly with themsel 
fell under God’s displeasure. G iy 
gard thiwe who remain in his eovenai 
will reject those who cast away his yok 
them. 4. That it is eis » grown | 
vanisheth away, v. 13. It is 
cancelled, out of date, of no 
gospel times than candles are when 
has risen. Some think the coven 
peculiarity did not quite decay till 
tion of Jerusalem, though it was } 
the death of Christ, and was : 
was now to vanish and 
Levitical priesthood vani 
II. What is here said of the 
ment dispensation, to prove tl 
ee of Christ’s ministry. is 
. That it isa better coven ( 
more clear and comfortable disp 
discovery of the grace of God to s 
bringing in holy light and liberty to t 
It is without fault, well ordered in 
It requires nothing but what it pr 
grace to perform. It accepts of 
cerity, accounting it gospel perfee 
transgression does not turn us ¢ 
nant; all is put into.a good and 
2. ‘That it is established upon 
mises, more clear and express, m 
more. absolute. The promises 
and eternal blessings are in this co 
positive and absolute; ae 
poral blessings are with 
proviso, as far as shall be for | 
and his people’s good. This ec 
tains m it promises of assistan 
ance in duty, promises of” 
perseverance in grace and holin 


a y shadowed forth by the promises 
Sait of Cintonit; a type of heaven. 
3. It is a new covenant, even that new 
ovenant that God long ago declared he 
vould make with the house of Israel, that is, 
all the Israel of God; this was promised in 
er. xxxi. 31, 32, and accomplished in Christ. 
This will always bea new covenant, in which 
all who truly take hold of it shall be always 
found preserved by the power of God. It is 
’s covenant; his mercy, love, and grace 
for it; his wisdom devised it; his 
purchased it; his Spirit brings souls 
into it, and builds them up in it. 
4. The articles of this covenant are very 
> taal which are sealed between God 
his people by baptism and the Lord’s 
er a whereby they bind themselves to 
and God assures them he will do 
ema his is the main and principal 
on wh his people depend for grace 
“strength to do theirs. Here, 
(1.) God articles with his people that he 
put his laws into their minds and write 
in their hearts, v.10. He once wrote 
s laws to them, now he will write his laws 
; that is, he will give them under- 
to know and to believe his law; he 
: ‘them memories to retain them; he 
| give them hearts to love them and con- 
sciences to recognise them; he will give 
hem courage to profess them and power to 
in practice; the whole habit and 
: Of their souls shall be a table and 
fanscript of the law of God. This is the 
foundation of the covenant; and, when this 
s laid, duty will be done wisely, sincerely, 
» easily, resolutely, constantly, and 


2)’ He articles with them to take them 
nto a near and very honourable -relation to 
f{a.] He will’ be to: them a God; 
is, ‘be will be all’ that to them, and do all. 
A for them, that God can be and do. 
ing more can be said in a thousand 
umes than is comprehended in these few 
vords: I will be a God to them. [2.] They 
hall be to him a people, to love, honour, 
jbserve, and obey him in all things; com- 
with his cautions, conforming to his 
Ommands, comporting with his providences, 
ppying out his example, taking complacency 
favour. This those must do and will 
lo who have God for their God ; this they 
bound todo as their part of the contract ; 
they shall do, for God will enable them 
B do it, as an evidence that he. is their God 
‘that they are his ‘people; for it is God 
who first founds the relation, and 
fills it up with grace suitable and suffi- 
ient, and helps them in their measure to fill 
; up with love and duty; so that God 
both for himself and them. 
ie He articles with them that they shall 
row more and more acquainted with their 
th 11}: They shail all know me from the 
wast to the greatest, insomuch that there: 
voL, &. 


a 


CHAP. 


The old and new covenant. 


a not be so much need of one neighbeur 
teaching another the knowledge of God. 
Here observe, [1.] In the want of better 
instruction, one neighbour should be teach- 
ing another to know the Lord, as they have 
ability and opportunity for it. [2.] This 
private instruction shall not be so necessary 
under the New Testament as it was under 
the Old. The old dispensation was shadowy, 
dark, ritual, and less understood; their 
priests preached but seldom, and but a few 
at a time, and the Spirit of God was more 
sparingly given out. But under the new 
dispensation there shall be such abundance 
of public qualified preachers of the gospel, and 
dispensers of ordinances statedly in the 
solemn assembjiies, and so great a flocking to 
them, as doves to their windows, and such a 
plentiful effusion of the Spirit of God to 
make the ministration of the gospel effectual, 
that there shall be a mighty increase and 
spreading of Christian knowledge in persons 
of all sorts, of each sex, and of allages. O 
that this promise might be fulfilled in our 
days, that the hand of God may be with his 
ministers, that a great number may believe 
and be turned to the Lord! 

(4.) God articles with them about the 
pardon of theirsins, as what always accom- 
panies the true knowledge of God (v. 12)- 
For I will be merciful io their unrighteousness, 
&c. Observe, [1.] The freeness of this 
pardon. It does not result irom merit in 
man, but from mercy in God ; he pardons for 
his own name’s sake. (2.] The fulness of 
this pardon ; it extends to their unrighteous- 
ness, sins, and imiquities; to all kinds of 
sin, to sins highly aggravated. [3.: The 
fixedness of this pardon. It is so final and 
so fixed that God will remember their sins no 
more; he will not recal his pardon; he will 
not only forgive their sins, but forget them, 
treat them as if he had forgotten them. This 
pardoning mercy is connected with all other 
spiritual mercies. Unpardoned sin prevents 
mercy, and pulls down judgments; but the 
pardon of sin prevents judgment, and opens 
a wide door to all spiritual blessings; it is 
the effect of that mercy that is from everlast- 
ing, and the earnest of that mercy that shall 
be to everlasting. This is the excellency of the 
new dispensation, and these are the articles 
of it; and therefore we have no reason to 
repine, but great reason to rejoice that the 
former dispensation is antiquated and has 
vanished away. 


CHAP. IX. 


The apostle, having declared the Old-Testament dispensation an- 
tiquated and vanishing away, proceeds to let the Hebrews see 
the correspondence there was between the Old Testament and th: 
New; and that whatever was excellent in the Old was typical 
and representative of the New, which therefore must as far excel 
the Old as the sabstance does the shadow. ‘The Old Testamenc 
was never intended to be rested in, but to prepare for the institu 
tions of the gospel. And here he treats, I. Of the tabernacle, 
the place of worship, ver. 1—5. 11. Of the worship and services 
performed in the tabernacle, ver. 6, 7- LUI. He delivers the 
spiritual sense and the main design of all, ver. 8, to che end. 


HEN verily the first covenant had 
alse ordinances of divine service, 
20 


eee oe oe ee 


The furniture of the tabernacie HEBREWS. ae 


and a worldly sanctuary. 2 For 
there was a tabernacle made; the first, 
wherein was the candlestick, and the 
teble, and the showbread; which is 
called the sanctuary. 3 And after 
the second veil, the tabernacle which 
is called the Holiest of all; 4 Which 
had the golden censer, and the ark of 
the covenant overlaid round about 
with gold, wherein was the golden 
pot that had manna, and Aaron’s rod 
that budded, and the tables of the 
covenant; 5 And over it the cheru- 
bims of glory shadowing the mercy- 
seat; of which we cannot now speak 
particularly. 6 Now when these 
things were thus ordained, the priests 
went always into the first tabernacle, 
accomplishing the service of God. 7 
But into the second went the high 
priest alone once every year, not 
without blood which he offered for him- 
self, and for the errors of the people. 


Here, I. The apostle gives an account of 
the tabernacle, that place of worship which 
God appointed to be pitched on earth; it is 
called a worldly sanctuary, wholly of this 
world, as to the materials of which it was 
built, and a building that must be taken 
down ; it is called a worldly sanctuary, be- 
cause it was the court and palace of the King 
of Israel. God was their King, and, as other 
kings, had his court or place of residence, 
and attendants, furniture, and provision, suit- 
able thereto. This tabernacle (of which we 
have the model, Exod. xxv.—xxvii.) was a 
moving temple, shadowing forth the unsettled 
state of the church militant, and the human 
nature of the Lord Jesus Christ, in whom the 
fulness of the Godhead dwelt bodily. Now 
of this tabernacle it is said that it was divided 
into two parts, called a first and a second 
tabe.nacle, an inner and an outer part, repre- 
senting the two states of the church militant 
and triumphant, and the two natures of 
Christ, human and divine. We are also told 
wnat was placed in each part of the tabernacle. 

1. In the outer part: and there were se- 
veral things, of which you have here a sort of 
schedule. (1.) The candlestick; doubtless 
not an empty and unlighted one, but where 
the lamps were always burning. And there 
was need of it, for there were no windows in 
the sanctuary; and this was to convince the 
Jews of the darkness and the mysterious na- 
ture of that dispensation. Their light was 
only candle-light, in comparison of the ful- 
ness of light which Christ, the Sun of righ- 
teousness, would bring along with him, and 
communicate to his people; for all our light 
is derived from him the fountain of light. 


| 
(2.) The table and the 
it. This table was set direc 
the candlestick, which shows 
from Christ we must have comr 
him and with one another. We m 
come in the dark to his table, but b 
from Christ must discern the Lord’s 
On this table were placed twelve 
the twelve tribes of Israel, a loaf for ; 
which stood from sabbath to sabbat 
on that day were renewed. ‘This show 
may be considered either as the provi 
the palace (though the King of Israel. 
it not, yet, in resemblance of the pala 
earthly kings, there must be this pri 
laid in weekly), or the provision mz 
Christ for the souls of his people, « 
the wants and to the relief of th 
He is the bread of life; in our Father’s 
there is bread enough and to spare; y¥ 
have fresh supplies from Christ, es, 
every Lord’s day. This outer part is 
the sanctuary or holy, because erected 
worship of a holy God, to represent 
Jesus, and to entertain a holy people, fo 
further improvement in holiness. 
2. We have an account of what was i 
inner part of the sanctuary, which was 
the second veil, and is called the holiest 
This second veil, which divided betwe 
holy and the most holy place, was a f 
the body of Christ, by the rending w! 
not only a view, but a way, was opent 
us into the holiest of all, the type of I 
itself. Now in this part were, (1.) Theg 
censer, which was to hold the incense, 
golden altar set up to burn the incense 
both the one and the other were typi 
Christ, of his pleasing and prevai 
cession which he makes in heaven, grot 
upon the merits and satisfaction of his 
fice, upon which we are to depend 1 
ceptance and the blessing from God. 
The ark of the covenant overlaid roun 
with pure gold, v. 4. This typified 
his perfect obedience to the Jaw and 
filling of all righteousness for us. " 
we are told both what was in this ar 
what was over it. [1.] What was i 
First, Thegolden pot that had manna, w 
when preserved by the Israelites in thei 
houses, contrary to the command of 
presently putrefied; but now, being b 
appointment deposited here in his house, 
kept from putrefaction, always pur 
sweet; and this to teach us that it is or 
Christ that our persons, our graces, our 
formances are kept pure. It was 4 
of the bread of life we have in © 
true ambrosia that gives immortali 
was also a memorial of God’s mi 
feeding his people in the wilderness, 
might never forget such signal fe 
distrust God for the time to come. 
Aaron’s rod that budded, and therek 
that God had chosen him of the 


Pa 


* 


el, and so an end was put to the mur- 
ring of the people, and to their attempt to 
invade the priest’s office, Num. xvii. This 
was that rod cf God with which Moses and 
Aaron wrought such wonders; and this was 
a type of Christ, who is styled the man, the 
branch (Zech. vi. 12), by whom God has 
wrought wonders for the spiritual deliverance, 
defence, and supply of his people, and for the 
destruction of their enemies. It was a type 
of divine justice, by which Christ the Rock 
was smitten, and from whom the cool refresh- 
ing waters of life flow into our souls. Thirdly, 

tables of the covenant, in which the moral 
law was written, signifying the regard God 
has to the preservation of his holy law, and 
the care we all ought to have that we keep 
the law of God—that this we can only do in 
and through Christ, by strength from him, 
nor can our obedience be accepted but through 
him. [2.] What was over the ark (v. 5): 
Over it the cherubim of glory shadowing the 
mercy-seat. First, The mercy-seat, which 
was the covering of the ark ; it was called the 


tiatory, and it was of pure gold, as long 
nd broad as the ark in which the tables 


of the law were laid. It was an eminent type 
of Christ, and of his perfect righteousness, 
ever adequate to the dimensions of the law 
of God, and covering all our transgressions, 
interposing between the Shechinah, or symbol 
of God’s presence, and our sinful failures, 
and covering them. Secondly, The cherubim 
of glory shadowing the mercy-seat, repre- 
senting the holy angels of God, who take 
pleasure in looking into the great work of 
our redemption by Christ, and are ready to 
perform every good office, under the Re- 
er, for those who are the heirs of salva- 
tion. The angels attended Christ at his birth, 
in his temptation, under his agonies, at his 
resurrection, and in his ascension, and will 
attend his second coming. God manifest in 
the flesh was seen, observed, visited, by the 
angels. 
I. From the description of the place of 
worship in the Old-Testament dispensation, 
the apostle proceeds to speak of the duties 
and services performed in those places, v. 6. 
When the several parts and furniture of the 
tabernacle were thus settled, then what was 
to be done there? 
_ I. The ordinary priests went always, into 
the first tabernacle, to accomplish the service 
9 God. Observe, (1.) None but priests were 
) enter into the first part of the tabernacle, 
and this to teach us all that persons not 
qualified, not called of God, must not intrude 
the office and work of the ministry. (2.) 
The ordinary priests were only to enter into 
the first part of the tabernacle, it would have 
een fatal presumption in them to have gone 
che the holiest of all; and this teaches us 
lat even ministers themselves must know 
and keep in their proper stations, and not 
resume to usurp the prerogative of Christ, 
by Offering up incense of their own, or adding 


ae CHAP. IX. 


he ne 


The furniture of the tabernacle 


their own inventions to the ordinances of 
Christ, or lording it over men’s consciences. 
(3.) These ordinary priests were to enter into 
the first tabernacle always; that is, they were 
to devote themselves and all their time to the . 
work of their office, and not alienate them- 
selves at any time from it; they were to be in 
an habitual readiness for the discharge of 
their office, and at all stated appointed times 
were actually to attend to their work. (4.) 
The ordinary priests must enter into the first 
tabernacle, that they might there accomplish 
the service of God. ‘They must not do the 
work of God partially or by halves, but stand 
complete in the whole of his will and counsel; 
not only beginning well, but proceeding well, 
and persevering to the end, fulfilling the mi- 
nistry they had received. 

2. Into the second, the interior part, went 
the high priest alone, v.7. This part was an 
emblem of heaven, and Christ’s ascension 
thither. Here observe, (1.) None but the 
high priest must go into the holiest ; so none 
but Christ could enter into heaven in his own 
name, by his own right, and by his own 
merits. (2.) In entering into the holiest, the 
high priest must first go through the outer 
sanctuary, and through the veil, signifying 
that Christ went to heaven through a holy 
life and a violent death; the veil of his flesh 
was rent asunder. (3.) The high priest en- 
tered but once a year into the holiest, and in 
this the antitype excels the type (as in every 
thing else), for he has entered once for all, 
during the whole dispensation of the gospel. 
(4.) The high priest must not enter without 
blood, signifying that Christ, having under- 
taken to be our high priest, could not have 
been admitted into heaven without shedding 
his blood for us, and that none of us can 
enter either into God’s gracious presence here 
or his glorious presence hereafter, but by the 
blood of Jesus. (5.) The high priest, under 
the law, entering into the holiest, offered up 
that blood for nimself and his own errors 
first, and then for the errors of the people, 
v. 7. This teaches us that Christ is a more 
excellent person and high priest than any 
under the law, for he has no errors of his 
own to offer for. And it teaches us that 
ministers, when in the name of Christ they 
intercede for others, must first apply the 
blood of Christ to themselves for their pardon 
(6.) When the legal high priest had offered 
for himself, he must not stop there, but must 
also offer for the errors of the people. Our 
high priest, though he needs not to offer foz 
himself, yet forgets not to offer for his people : 
he pleads the merit of his sufferings for the 
benefit of his people on earth. Observe, [1.] 
Sins are errors, and great errors, both in 
judgment and practice. We greatly err when 
we sin against God; and who can understand 
all his errors? [2.] They are such errors as 
leave guilt upon the conscience, not to be 
washed away but by the blood of Christ; and 
the sinful errors of priests and people must 


Tie aR BE ha os 


The priesthood of Christ. 
be all done away by the same means, the ap- 
plication of the blood of Christ; we must 
plead this blood on earth, while he is pleading 
* it in heaven for us. 

8 The Holy Ghost this signifying, 
that the way into the holiest of all 
was not yet made manifest, while as 
the first tabernacle was yet standing: 
9 Which was a figure for the time 
then present, in which were offered 
both gifts and sacrifices, that could 
not make him that did the service 
perfect, as pertaining to the con- 
science; 10 Which stood only in 
meats and drinks, and divers wash- 
ings, and cardinal ordinances, imposed 
on them until the time of reformation. 
11 But Christ being come a high 
priest of good things to come, by a 
greater and more perfect tabernacle, 
not made with hands, that is to say, 
not of this building; 12 Neither by 
the blood of goats and calves, but by 
his own blood he entered in once into 
the holy place, having obtained eternal 
redemption for us. 13 For if the 
blood of bulls and of goats, and the 
ashes of a heifer sprinkling the un- 
clean, sanctifieth to the purifying of the 
flesh: 14 How much more shall the 
blood of Christ, who through the eter- 
nal Spirit offered himself without spot 
to God, purge your conscience from 
dead works to serye the living God? 

In these verses the apostle undertakes to 
deliver to us the mind and meaning of the 
Holy Ghost in all the ordinances of the taber- 
nacle and legal economy, comprehending 
both place and worship. The scriptures of 
the Old Testament were given by inspiration 
of God; holy men of old spoke and wrote as 
the Holy Ghost directed them. And these 
Qld-Testament records are of great use and 
significancy, not only to those who first re- 
ceived them, but even to Christians, who 
ought not to satisfy themselves with reading 
the institutes of the Levitical law, but should 
learn what the Holy Ghost signifies and 
suggests to them thereby. Now here are 
several things mentioned as the things that 
the Holy Ghost signified and certified to his 
people hereby. 

I. That the way into the holiest of all 
was not yet made manifest, while the first 
tabernacle was standing, v:8. This was one 
lesson the Holy Ghost would teach us by 
these types ; the way to heaven was not so 
clear and plain, nor so much frequented, un- 
der the Old Testament as under the New. 
Tt is the honour of Christ and the gospel, and 


HEBREWS © 


bie 
. 


the happiness of those whe 
now life and immortality are 
There was not that free access to G 
that there is now; God has now 9j 
wider door, and there is room for mor 
even for as many as are truly willing 
turn unto him by Christ. a 

II. That the first tabernacle was o 
figure for the time then ent, v.9. J 
a dark dispensation, and but of short 
tinuance, only designed for awhile to | 
the great things of Christ and the g 
that were in due time to shine forth in 
own brightness, and 1 cause 
shadows to flee away and disappear, 
stars before the rising sun. 

III. That none of the gifts and 
there offered could make the offerers p 
as pertaining to conscience (v. 9); the 
they could not take away the desert, o 
filement, or dominion, of sin; they coul 
deliver conscience from a dread of the 1 
of God; they could neither disel 
debts, nor resolve the doubts, of him w 
the service. A man might run through 
all in their several orders and fre 
turns, and continue to do so all his day: 
yet not find his conscience either paeil 
purified by them ; he might thereby be : 
from corporal and temporal punishme1 
were threatened against the non-obse 
but he could not be saved by them fro 
or hell, as all those are who believe in € 

IV. The Holy Ghost hereby signifi 
the Old-Testament institutions were 
ternal carnal ordinances imposed up 
until the time of reformation, v.10. ‘ 
imperfection lay in three things :—1l. 
nature. They were but external and 
meats and drinks, and divers washings 
these were bodily exercises, which 
little ; they could only satisfy the f 
best sanctify to the purifying of the fle: 
They were not such as were left ind 
to them to use or disuse, but they 
posed upon them bygrievous corpo: 
ments, and this was ordered on pt 
to make them look more to the pi 
Seed, and long more for him. — 
were never designed for a perpe 
only to continue till the time of refon 
till the better things provided for the 
actually bestowed upon them. Gospel | 
are and should be times of reforma 
clearer light as to all things nee 
known,—of greater love, inducing wu 
ill-will to none, but good-will to all, ar 
have complacency in all that are like Ge 
greater liberty and freedom both of spirit 
speech—and of a more holy li 
to the rule of the gospel. 
greater advantages under the geo 
they had under the law; and eifl 
be better or we shall be worse. 
sation becoming the gospel is an’ 
way of living; nothing mean, foo! 
orservile becomes the gospel, 


yy 
d 


Ee 
a 


> 


a 
Fi 


Holy Ghos* signifies to us hereby 
never make tne right use of types 
we apply them to the antitype; 
|, whenever we do so, it will be very evident 
er. (as im reason it should) 
atly excels the type, which is the main 
t and design of al) that is said. And, as 
ame: to those who believed that Christ 
pme and that Jesus was the Christ, so 
i Jeoty infers that he is infinitely 
high priests (c. 11, 12), and he 
it very fully. For, 
ist is @ high of good things 
east shine may be understood, (1.) 
wee that were to come during 
ent, and now have come under 
ps All the spiritual and eternal bles- 
he Old-Testament saints had in their 
ander their dispensation were owing 
1e Messiah to come, on whom they be- 
' The Old Testament set forth in 
do’ s what was to come; the New Tes- 


‘ ont 


hood, and shall be fulfilled. €3.) OF | 
d things to come in the heavenly 
ch will perfect both the Testaments; 


ection of the New Testament 
"Testament was the perfection 


come, were, and are, founded 
j flowing from, the priestly office of 


is a high priest dy a greater and | 
ct tabernacle (v.11), a tabernacle 


, but his own body, or rather 
m nature conceived by the Holy Ghost 
ag-the blessed virgin. This was 
W fabric, a new order of building, in- 
aperior to all earthly structures, not 
the tabernacle of the temple itself. 
ist, our hich priest, has entered 
m, not as their hich priest entered 
s holiest, with the blood of bulls and 
, but by his own blood, typified by 
and infinitely more precious. And this, 
t for one year only, which showed 
fection of that priesthood, that it 
t typically obtain a year’s reprieve or 
Bat our high priest entered into 
bonce for all; and has obtained not a 
p respite, but eternal redemption, and 
t ae to make an annual entrance. In 
f the types there was something that 
it was a type, and resembled the an-| ce 
€, and something that showed it was but 
v1 e,amd fell short of the antitype, and 
efore ought by no means to be set up 
etition with the antitvpe. 
Holy Ghost further signified and 


CHAP. IX. 


, All things past, pre-| 


The priesthood of Christ, 
showed what was the efficacy of the blood ef 
the Old-Testament sacrifices, and thence isin- 
ferred the much greater efficacy of the blood of 
Christ . (1.) The aa tate blood of the 
legal sacrifices exten to the purifying of 
the flesh (v.13): it freed the outward man 
from ceremonial uncleanness and from tem- 
poral punishment, and entitled him to, and 
fitted him for, some external poyeecss. (2.) 

He infers very justly hence the far uae 
efficacy of the blood of Christ (v.14): How 
much more shall. the bicod of Christ, &c- 
Here observe, [1.] What it was that gave 
such efficacy to the blood of Christ. Firs¢, 

Tt was his offering himself to God, the bu- 
man nature upon ‘the altar of his divine 
nature, he being priest, altar, and saerifice, 
his divine nature serving for the twe former, 
and his human nature for the last ; now such 
a priest, altar, and sacrifice, could not but 
be propitiatory. Secondly, It was Christ's 
offermg up himself to God through the 


s the accomplishment of the Old. | eternal Spirit, not only as the divine nature 
@ good things yet to come and to | supported the human, but the Holy Ghost, 
njoyed im a gospel state, when the} which he had without measure, helping him 
prophecies made to the gospel|in all, and im this great act of obedience 
in the latter days shall be aceom-| offering hunself. Thirdly, It was Christ’s 
; all these depend upon Christ and | offering himself to God without spot, without 


any sinful stam either in his nature or life; 
this was conformable to the law of sacrifices. 


| which required them to be without blemish. 
@ of glory will perfect the state of | Now further observe, {2.] What the effi 
state will be in a much higher} 


eacy of Christ’s blood is; it is very great 
For, First, It is sufficient to purge the eon- 
science from dead works, it reaches to the 
very soul and conscience, the defiled soul, 
defiled with sin, which is a dead work, pro- 
ceeds from spiritual death, and tends to 
death eternal. As the touching of a dead 
body gave a legal uncleanness, so meddling 
with sin gives a moral and real defilemeni, 


hands, that is to say, not of | fixes it in the very soul; but the bleod af 


Christ has efficacy to purge it out. Secondly, 
It issufficientto enable us to serve the livmg 
God, not only by purging away that guilt 
which separates between God and sinners, 
but by sanctifymg and renewing the soul 
through the gracious influences of the Holy 
Spirit, purchased by Christ for this purpose, 
that we might be enabled to serve the living 
God in a lively manner. 


15 And for this cause he is the 
mediator of the new testament, that 
by means of death, for the redemp- 
tion of the trangressions that were 
under the first testament, they which 
are called might receive the promise 
of eternal inheritance. 16 For where 
a testament is, there must also of ne- 

eessity be the death of the testator. 
17 For a testament is of force after 
men are dead: otherwise itis of no 
strength at allwhile the testator liveth. 
1S Whereupon neither the first tes- 


ee ore 


The priesthood of Christ. 


tament was dedicated without blood. 
19 For when Moses had spoken every 
precept to all the people according to 
the law, he took the blood of calves 
and of goats, with water, and scarlet 
wool, and hyssop, and sprinkled both 
the book, and all the people, 20 
Saying, This is the blood of the tes- 
tament which God hath enjoined unto 
ou. 21 Moreover he sprinkled with 
blood both the tabernacle, and all 
the vessels of the ministry. 22 And 
almost all things are by the law 
purged with blood; and without 
shedding of blood is no remission. 


In these verses the apostle considers the 
sospel under the notion of a will or testa- 
ment, the new or last will and testament of 
Christ, and shows the necessity and efficacy 
of the blood of Christ to make this testament 
valid and effectual. 

I. The gospel is here considered as a tes- 
tament, the new and last will and testament 
of our Lord and Saviour Jesus Christ. Itis 
observable that the solemn transactions that 
pass between God and man are sometimes 
called a covenant, herea testament. A cove- 
nant is an agreement between two or more 
parties about things that are in their own 
power, or may be so, and this either with 
or without a mediator ; this agreement takes 
effect at such time and in such manner as 
therein declared. A testament is a voluntary 
act and deed of a single person, duly executed 
and witnessed, bestowing legacies on such 
legatees as are described and characterized 
by the testator, and which can only take effect 
upon his death. Now observe, Christ is the 
Mediator of a New Testament (v. 15); and 
he is so for several ends and purposes here 
mentioned. 1. ‘lo redeem persons from their 
transgressions committed against the law or 
first testament, which makes every transgres- 
sion a forfeiture of liberty, and makes men 
debtors, and slaves or prisoners, who need to 
be redeemed. 2. To qualify all those that 
are effectually called to receive the promise 
ofan eternal inheritance. These are the great 
legacies that Christ by his last will and testa- 
ment has bequeathed to the truly character- 
ized legatees. 

II. To make this New Testament effectual, 
it was necessary that Christ should die; the 
legacies accrue by means of death. This he 
proves by ‘wo argumeats:—1l. From the 
general nature of every will or testamentary 
disposition, v. 16. Where a testament is, 
where it acts and operates, there must of ne- 
cessity be the death of the testator; till then 
the property is still in the testator’s hand, 
and he has power to revoke, cancel or alter, 
his will as he pleases; so tnat no escate, no 
right, is conveyed by will, till the testator’s 


’ Ae : 
HEBREWS, 


Dad & 
"an 
TIA 


death has made it unalt 
2. From the particular 10d that 
by Moses in the ratification of th 
ment, which was not done with 
v. 18, 19, &e. All men by sin 
guilty before God, had forfeited th 
tance, their liberties, and their ver 
into the hands of divine justice; bu 
being willing to show the greatness 
mercy, proclaimed a covenant of grac 
ordered it to be typically administere 
the Old Testament, but not without th 
and life of the creature; and God ac 
the blood of bulls and goats, as typifyi 
blood of Christ; and by these mea 
covenant of grace was ratified und 
former dispensation. The method tak 
Moses, according to the direction he h 
ceived from God, is here particularly r 
(1.) Moses spoke every precept to_ 
people, according to thelaw, v.19. Hi 
lished to them the tenour of the coy 
the duties required, the rewards promi 
those who did their duty, and the punis 
threatened against the tran sors, 
called for their consent to the terms 
covenant; and this in an express m 
(2.) Then he took the blood of caly 
of goats, with water, and scarlet wool 
hyssop, and applied this blood by spr 
it. This blood and water signified thi 
and water that came out of our Sat 
pierced side, for justification and san 
tion, and also shadowed forth the 
ments of the New Testament, baptisn 
the Lord’s supper, with scarlet wool, s 
ing the righteousness of Christ with 
we must be clothed, the hyssop sigt 
that faith by which we must apply all. 
with these Moses sprinkled, (1a he 
of the law and covenant, to snow fl 
covenant of grace is confirmed by the 
of Christ and made effectual to ow 
[2.] The people, intimating that th 
ding of the blood of Christ will be no: 
tage to us if it be not applied to us. 
the sprinkling of both the book 4 
people signified the mutual consent 6 
parties, God and man, and their n 
gagements to each other in this 
through Christ, Moses at the s 
using these words, This is the bloo 
testament which God hath enjoined unt 
This blood, typifying the blood of Ch 
the ratification of the covenant of gr 
all true believers. [3.] He spri 
tabernacle and all the utensils of it, 
that all the sacrifices offered up 4 
performed there were accepted onl 
the blood of Christ, which procu 
mission of that iniquity that cleaves 
holy things, which could not have & 
mitted but by that atoning blood. in 
23 It was therefore necessary th 
the patterns of things in the he 


should be purified with th 


its CHA 
enly things themselves with 

ifices than these. 24 For 
st is not entered into the holy 
aces made with hands, which are 
e figures of the true; but into hea- 
n itself, now to appear in the pre- 
nee of God for us: 25 Nor yet 
at he should offer himself often, as 
e high priest entereth into the holy 
ace every year with blood of others ; 

For then must-he often have suf- 
red since the foundation of the 
orld: but now once in the end of 
e world hath he appeared to put 
ra sin by the sacrifice of himself. 
knd as it is appointed unto men 
ice to die, but after this the judg- 
ent: 28 So Christ was once offered to 
ar the sins of many; and unto them 
at look for him shall he appear the 


dtime withoutsin unto salvation. 


Cis last part of the chapter, the apostle 
es on to tell us what the Holy Ghost has 
ified to us by the legal purifications of 
2 patterns of the things in heaven, inferring 
ence the necessity of better sacrifices to 
nsecrate the heavenly things themselves. 

1 The necessity of purifying the patterns 
the things in heaven, v. 23. This neces- 
y arises both from the divine appointment, 
lich must always be obeyed, and from the 
gson of that appointment, which was to 
erve a proper resemblance between the 
typifying and the things typified. It 
rvable here that the sanctuary of God 
arth is a pattern of heaven, and commu- 
m. with God in his sanctuary is to his 
le a heaven upon earth. 
(I. The necessity that the heavenly things 
emselves should be purified with better 
wifces than of bulls and goats; the things 
emselves are better than the patterns, and 
ust therefore be consecrated with better 
ifices.. These heavenly things are the 
ivileges of the gospel state, begun in grace, 
m glory. ‘These must be ratified 
a suitable sanction or consecration ; and 
Rivas the blood of Christ. Now it is very 
ident that the sacrifice of Christ is im- 
litely better than those of the Jaw, 1. From 
Bilaces in which the sacrifices under the 
en that under the gospel, were offered. 


eunder the law were the holy places 
e with hands, which are but figures of 
e sanctuary, v. 24. Christ’s sacrifice, 
th offered upon earth, was by himself 
dup into heaven, and is there presented 
ay of daily intercession; for he appears 
presence of God for us. He has gone 
ven, not only to enjoy the rest and re- 
e the honour due to him, but to appear 
e presence of God for us, to present our 


a 


P 


c ~~ a. rr 
“IX. . The priesthocd of Christ. 
persons and our performances, to answer and 
rebuke our adversary and accuser, to secure 
our interest, to perfect all our affairs, and to 
preparea place forus. 2. From the sacrifices 
themselves, v. 26. Those under the law 
were the lives and blood of other creatures of 
a different nature from the offerers—the blood 
of beasts, a thing of small value, and which 
would have been of none at all in this matter 
had it not had a typical respect to the blood 
of Christ; but the sacrifice of Christ was the 
obiation of himself; he offered his own blood, 
truly called, by virtue of the hypostatical 
union, the blood of God; and therefore of 
infinite value. 3. From the frequent repeti- 
tion of the legal sacrifices. This showed the 
imperfection of that law; but it is the honour 
and perfection of Christ’s sacrifice that, being 
once offered, it was sufficient to all the ends 
of it; and indeed the contrary would have — 
been absurd, for then he must have been still 
dying and rising again, and ascending and 
then again descending and dying; and the 
great work had been always in fieri—always 
doing, and always to do, but never finished, 
which would be as contrary to reason as it is 
to revelation, and to the dignity of his person- 
But now once in the end of the world hath he 
appeared, to put away sin. by the sacrifice of 
himself. The gospel is the last dispensation 
of the grace of God to men. 4. From the 
inefficacy of the legal sacrifices, and the effi- 
cacy of Christ’s sacrifice. The legal sacrifices 
could not of themselves put away sin, neither 
procure pardon for it nor power against it. 
Sin would still have lain upon us, and had 
dominion over us ; but Jesus Christ by one 
sacrifice has made an end of sin, he has de- 
stroyed the works of the devil. 

Ill. The apostle illustrates the argument 
from the appointment of God concerning men 
(v. 27, 28), and observes something like it in 
the appointment of God concerning Christ. 

1. The appointment of God concerning 
men contains in it two things :—(1.) That 
they must once die, or, at least, undergo a 
change equivalent to death. It is an awful 
thing to die, to have the vital knot loosed or 
cut asunder, all relations here dropped at 
once, an end put to our probation and prepa- 
ration state, and to enter into another world. 
It is a great work, and it is a work that can 
be but once done, and therefore had need to 
be well done. This is matter of comfort to 
the godly, that they shall die well and die 
but once; but it is matter of terror to the 
wicked, who die in their sins, that they cannot 
return again to.do that great work better. 
(2.) It is appointed to men that after death 
they shall come to judgment, to a particular 
judgment immediately after death; for the 
soul returns to God as to its judge, to be de- 
termined to its eternal state; and men shall 
be brought to the general judgment, at the 
end of the world. This is the unalterable 
decree of God concerning men—they must 
die, and they must be judged. It is ap- 


ee ee ee ee Ds ee 


The second coming of Christ. | ‘HEBREWS. “4 oe 


pointed for them, and it is to be believed and 
seriously considered by them. 

2. The appointment of God concerning 
Christ, bearing seme resemblance to the 
other. (.) He must be once offered, to bear 
the sins of many, of all the Father had given 
to him, of all who should believe in his name. 
He was not offered for any sin of his own; 
he was wounded for our transgressions. God 
Jaid on him the iniquity of all his people; 
and these are many, though not so many as 
the rest of mankind; yet, when they are all 
gathered to him, he will be the first-born 
among many brethren. (2.) It is appointed 
that Christ shall appear the second time 
without sin, to the salvation of those who 
look for him. [1.] He will then appear 
without sin; at his first appearance, though he 
had no sin of his own, yet he stood charged 
with the sins of many; he was the Lamb of 
God that bore upon him the sins of the world, 
and then he appeared in the form of sinful 
flesh; but his second appearance will be 
without any such charge upon him, he 
having fully discharged it before, and then his 
visage shall not be marred, but shall be ex- 
ceedingly glorious. [2.] This will be to the 
salvation of all who look for him; he will 
then perfect their holiness, their happiness ; 
their number shall then be accomplished, 
and their salvation completed. Observe, It 
is the distinguishing character of true be- 
lievers that they are looking for Christ ; they 
look to him by faith; they look for him by 
hope and holy desires. They look for him 
in every duty, in every ordinance, in every 
providence now ; and they expect his second 
coming, and are preparing for it ; and though 
it will be sudden destruction to the rest of 
the world, who scoff at the report of it, it will 
be eternal salvation to those who look for it. 


CHAP. X. 


The apostle knew very well that che Hebrews, to whom he wrote, 
were strangely fond of the Levitical dispensation, and therefore 
he fills his mouth with arguments to wean them from it; and in 
order thereto proceeds in this chapter, 1.To lay lowthe wholeofthat 
priesthood and sacrifice, ver. 1—6. II. He raises and exalts the 
priesthood of Christ very high, that he might effectually recom- 
mend him and his gospel to them, ver. 7—18. III. He shows to 
believers the honours and dignities of their state, and calls them 
to suitable duties, ver. 19, to the end. 


OR the law having a shadow of 

good things to come, and not 
the very image of the things, can 
never with those sacrifices which they 
offered year by year continually make 
the comers thereunto perfect. 2 For 
then would they not have ceased to 
be offered? because that the wor- 
shippers once purged should have had 
no more conscience of sins. 3 But in 
those sacrifices there is a remem- 
brance again made of sins every year. 
4 For it is not possible that the 
blood of bulls and of goats should 
take away sins. 5 Wherefore when 


\4 


he cometh i 
Sacrifice and of 
not, but a body 
me: 


Here the apostle, by the dir 
Spirit of God, pei i to 
Levitical dispensation; for tho it 
divine appointment, and very exce 
useful in its time and place, Foe whe 
set up in competition with Christ, te 
it was only designed to lead a pe 
was very ees and necessary to s! 
weakness ahd imperfection of it, 
apostle does effectually, from several 
ments. As, ‘yl 

I. That the law had a, shadow, and 
shadow, of good things to come; ai 
would dote upon a shadow, though 0 
things, especially when the sub 
come? Observe, 1. The things of 
and the gospelare good things; the’ 
best things; they are best in them 
the best for us: they are realities 
cellent nature 2. These good thin 
under the Old Testament, good thi 
come, not clearly discovered, nor fu 
joyed. 3. That the Jews then had 
shadow of the good things of C 
adumbrations of them; we under 
have the substance. > 

II. That the law was not the very 
of the good things to come. An in 
an exact draught of the thing re 
thereby. The law did not go so far, b 
only a shadow, as the image of a per 
a looking-glass is a much more peri 
presentation than his shadow upon th 
The law was very rough draught of thi 
design of divine grace, and therefore 
be so much doted on. sf 

IIT. The legal sacrifices, being offer 
by year, could never make the comer: 
unto perfect ; for then there would 
an end of offering them, v. 1, 2. 
have satisfied the demands of justi 
made reconciliation for iniquity,—cou 
have purified and pacified censci 
they had ceased, as being no further 
since the offerers would have had n¢ 
sin lying upon their consciences. Br 
was not the case; after one day of 
ment was over, the sinner would fall 
into one fault or another, and so 
be need of another day of atonemen’ 
one every year, besides the daily 
tions. Whereas now, under the gospi 
atonement is perfect, and not to be repe 
and the sinner, once par is eve 
doned as to his state, and only needs to 
his repentance and faith, that he may 
a comfortable sense of a continued part 

IV. As the legal sacrifices did no 
selves take away sin, so it was impe 
they should, v. 4. There was an esse 
defect in them. 1. They were not « 


10 sinned. 2. 


Much less were they of the 
me nature that was offended; and nothing 


2 suitable. 


ss than the nature that was offended could 
ake the sacrifice a full satisfaction for the 
Fence. 3. The beasts offered up under the 
w could not consent to put themselves in 
@ sinner’s room and place. The atoning 
erifice must be one capable of consenting, 


| must voluntarily substitute himself in 
‘Sinner’s stead: Christ did so. 
YV. There was a time fixed and foretold by 
sreat God, and that time had now come, 
len these legal sacrifices would be no longer 
re by him nor useful to men. God 
aver did desire them for themselves, and 
yw he abrogated them; and therefore to 
ere to them now would be resisting God 
ejecting him. This time of the repeal 
Levitical laws was foretold by David 
xl. 6; 7), and is recited here as now come. 
S industriously does the apostle lay low 
saical dispensation. . 


‘Then said I, Lo, I come (in the 
lume of the book it is written of 
) to do thy will, O God. 8 Above 
ven he said, Sacrifice and offering 
id burnt offerings and offering for 
n thou wouldest not, neither hadst 
leasure therein ; which are offered 
¢ the law; 9 Then said he, Lo, 
come to do thy will, O God. He 
Keth away the first, that he may es- 
blish the second. 10 By the which 
I] we are sanctified through the 
ring of the body of Jesus Christ 
ice for all. 11 And every priest 

ideth daily ministering and offering 
ntimes the same sacrifices, which 
m never talee away sins: 12 But 
is man, after he had offered one sa- 
ifice for sins, for ever sat down on 
right hand of God; 13 From 
neeforth expecting till his enemies 
/made his footstool. 14 For by 
ie offering he hath perfected for ever 
‘that are sanctified. 15 Whereof 
Holy Ghost also is a witness to 
3: for after that he had said before, 
his is the covenant that I will 
with them after those days, 
the Lord, I will put my laws 
their hearts, and in their minds 
‘I write them; 17 And their 


2 
4 


sand iniquities wiil I remember! 


no more. 
of these is, there is no more offering 
for-sm. ~ 

Here the apostle raises up and exalts the 
Lord Jesus Christ, as high as he had laid 


* the Levitical priethood low. He recommends 


Christ to them as the true high priest, the 
true atoning sacrifice, the antitype of all the 
rest: and this he illustrates, 

I. From the purpose and promise of God 
concerning Christ, which are frequentiy re- 
corded in the volume of the book of God, 
v. 7. God had not only decreed, but declared 
by Moses and the prophets, that “Christ 
should come and be the great high priest of 
the church, and should offer upa perfect and 
a perfecting sacrifice. Itwaswritten of Christ, 
in the beginning of the book of God, that the 
seed of the woman should break the serpent’s 
head ; and the Old Testament abounds with 
prophecies concerning Christ. Nowsince he 
is the person so often promised, so mueh 
spoken of, so long expected by the people of 
God, he ought to be received with great 
honour and gratitude. » 

II. From what God had done 1m. preparing 
a body for Christ (that is, a human nature), 
that he might be qualified to be our Redeemer 
and Advocate; uniting the two natures in 
his own person, he was a fit Mediator to ga 
between Ged and man; a days-man to lay 
his hand upon both, a peace-maker, to recon- 
cile them, and an everlasting band of union 
between God and the creature—“ My cars 
hast thou opened ; thou hast fully instructed 
me, furnished and fitted me for the work, 
and engaged me in it,” Ps. xl. 6. Nowa 
Saviour thus provided, and prepared by God 
himself in so extraordinary a manner, ought 
to be received with great affection and 
gladness. 

Ill. From the readiness and willingness 
that Christ discovered to engage in this work, 
when no other sacrifice would be accepted, 
v. 7—9. When no less sacrifice would be a 
proper satisfaction to the justice of God than 
that of Christ himself, then Christ voluntarily 
came into it: “Lo, I come! I delight to do 
thy will, O God! Let thy curse fall upon me, 
but let these go their way. Father, I delight 
to fulfil thy counsels, and my covenant with 
thee for them ; I delight to perform all thy 
promises, to fulfil all the prophecies.” This 
should endear Christ and our Bibles to us, 
that in Christ we have the fulfilling of the 
scriptures. 

IV. From the errand and design upon 
which Christ came; and this was to do the 
will of God, not only as a prophet to reveal 
the will of God, not only as a king to give 
forth divine laws, but as a priest to satisfy 
the demands of justice, and to fulfil all righ- 
teousness. Christ came to do the will. of 
God in two instances. 1. In taking away 
the first priesthood, which God had ne 
pleasure in; not only taking away the curse 


| ee Oar = ee 


of the covenant of works, and cancelling the 
sentence denounced against us as sinners, 
but taking away the insufficient typical 
priesthood, and blotting out the hand-writing 
of ceremonial ordinances and nailing it to 
his cross. 2. In establishing the second, 
that is, his own priesthood and the everlasting 
gospel, themost pure and perfect dispensation 
of the covenant of grace; this is the great 
design upon which the heart of God was set 
from all eternity. ‘The will of God centres 
and terminates in it; and it is not more 
agreeable to the will of God than it is advan- 
tageous to the souls of men; for it is by this 
will that we are sanctified, through the offering 
of the body of Jesus Christ once for all, v. 10. 
Observe, (1.) What is the fountain of all that 
Christ has done for his people—the sovereign 
will and grace of God. (2.) How we come 
to partake of what Christ has done for us— 
by being sanctified, converted, effectually 
called, wherein we are united to Christ, and 
so partake of the benefits of his redemption ; 
and this sanctification is owing to the oblation 
he made of himself to God. 

V.. From the perfect efficacy of the priest- 
hood of Christ (v. 14): By one offering he hath 
et ever perfected those that are sanctified ; 

e has delivered and will perfectly deliver 
those that are brought over to him, from all 
the guilt, power, and punishment of sin, and 
will put them into the sure possession of 
perfect holiness and felicity. This is what 
the Levitical priesthood could never do; and, 
i we indeed are aiming at a perfect state, we 
must receive the Lord Jesus as the only 
high priest that can bring us to that state. 

VI. From the place to which our Lord 
Jesus is now exalted, the honour he has there, 
and the further honour he shall have: This 
man, after he had offered one sacrifice for sins, 
for ever sat down at the right hand of God, 
henceforth expecting till his enemies be made 
his footstool, v. 12, 13. Here observe, 1. 
'To what honour Christ, as man and Mediator, 
is exalted—to the right hand of God, the 
seat of power, interest, and activity: the 
giving hand; all the favours that God he- 
stows on his people are handed to them by 
Christ: the receiving hand; all the duties 
that God accepts from men are presented by 
Christ: the working hand; all that pertains 
to the kingdoms of providence and grace is 
administered by Christ; and therefore this 
is the highest post of honour. 2. How Christ 
came to this honour—not merely by the 
purpose or donation of the Father, but by 
his own merit and purchase, as areward due 
to his sufferings; and, as he can never be 
deprived of an honour so much his due, so 
he will never quit it, nor cease to employ it 
fur his people's good. 3. How he enjoys 
this honour—with the greatest satisfaction 
and rest; he is for ever sitting down there. 
‘ne Father acquiesces and is satisfied in him; 
he is satisfied in his Father’s will and pre- 
sence ; this is his rest for ever; here he will 


The priesthood of Christ. =—s—(‘«ézW RS, 


dwell, for he has — 
it. 4. He has furt 
shall not be disapp 
grounded upon the - e 
who hath said unto him, Sit thou ¢ 
hand, until I make thine enemies thy fo 
Ps. cx. 1. One would think such a p 
as Christ could have no enemies exe 
hell; but it is certain that he has er 
on earth, very many, and very invet 
ones. Let not Christians then wonde 
they have enemies, though they desire t 
peaceably with allmen. But Christ’s ene 
shall be made his footstool; some by 
version, others by confusion ; and, whiel 
soever it be, Christ will be honoured 
this Christ is assured, this he is expe 
and his people should rejoice in the ex 
tion of it; for, when his enemies sh 
subdued, their enemies, that are so fo 
sake, shall be subdued also. x 
VIT. The apostle recommends Christ 
the witness the Holy Ghost has given 
scriptures concerning him; this relate 
to what should be the happy fruit 2 
sequence of his humiliation and suffei 
which in general is that new and gre 
covenant that is founded upon his sa 
tion, and sealed by his blood (v. 15): Wi 
the Holy Ghost is a witness. The pas: 
cited from Jer. xxxi. 31, in which coy 
God promises, 1. That he will pour ot 
Spirit upon his people, so as to give ' 
wisdom, will, and power, to obey his y 
he will put his laws in their hearts, a 
them in their minds, v. 16. ‘This 
their duty plain, easy, and pleasant. 
sins and iniquities he will remember no 
(v. 17), which will alone show the rick 
divine grace, and the sufficiency 
satisfaction, that it needs not be r 
18. For there shall be no more remembh 
of sin against true believers, either to § 
them now or to condemn them hi 
This was much more than the — 
priesthood and saerifices could eff 
And now we have gone through the 
trinal part of the epistle, in which w 
met with many things dark and difficr 
be understood, which we must impute f 
weakness and dulness of our own 
The apostle now proceeds to apply t 
doctrine, so as to influence their 
and direct their practice, setting before 
the dignities and duties of the gospel st 


19 Having therefore, brethren,h 
ness to enter into the holiest b 
blood of Jesus, 20 By a m 
living way, which he hath cons cr 
for us, through the veil, thatis to 
his flesh; 21 And having a | 
priest over the house of God; 
Let us draw near with a true h 
in full assurance of faith, having 


‘ofession of our faith eiioat wa- 
ring; (for he is faithful that pro- 
ised;) 24 And let us consider one 
\other to provoke unto love and to 
od works: 25 Not forsaking the 
sembling of ourselves together, as 
ie manner of some 7s; but exhort- 
g one another: and so much the 
ore, as ye see the day approaching. 
5 For if we sin wilfully after that 
e have received the knowledge of 
ie truth, there remaineth no more 
crifice for sins, 27 Buta certain 
arful looking for of judgment and 
ry indignation, which shall devour 
le adversaries. 28 He that despised 
loses’ law died without mercy under 
© or three witnesses: 29 Of how 
uch sorer punishment, suppose ye, 
ll he be thought worthy, who hath 

en under foot the Son of God, 
“hath counted the blood of the 
Peiant, wherewith he was sanc- 
fied, an unholy thing, and hath done 
spite unto the Spint of grace? 30 
or we know him that hath said, Ven- 
ance belonyeth unto me, I will re- 
ympense, saith the Lord. And again, 
he Lord shall judge his people. 
Jt isa fearful thing to fall into the 
ids of the living God. 32 But 
I to remembrance the former days, 
| which, after ye were illuminated, 
a a great fight of afflictions ; 
Partly, whilst ye were made a 
gstock both by reproaches and 
Hietons and partly, whilst ye be- 
companions of them that were 
used. 34 For ye had compassion 
“mein my bonds, and took joyfully 
ie spoiling of your goods, knowing 
yourselves that ye have in heaven 
etter and an enduring substance. 
cet not away therefore your con- 
ace, which hath great recompence 
36 For» ye have need of 


reward. . 
ae that, after ye have done the 

of God, ye might receive the pro- 
ise. 37 For yet a little while, and 
= that shall come will come, and 
; not eg 38 Now the just shall 
e by faith: put if any man draw 


a 
The consecrated? wy 


‘Tbe my soul shall have no pleasure 
in him. 39 But we are not of them ’ 
who draw back unto perdition ; but 
of them that believe to the saving ot 
the soul. ' 


I. Here the apostle sets forth the dignities 
of the gospel state. It is fit that believers 
should know the honours and privileges that 
Christ has procured for them, that, while 
they take the comfort, they may give him the 
glory of all. ‘The privileges are, 1. Boldness 
to enter into the holiest. They have access 
to God, light to direct them, liberty of spirit 
and of speech to conform to the direction; 
they have a right to the privilege and a 
readiness for it, assistance to use and improve 
it and assurance of acceptance and advantage. 
They may enter into the gracious presencq 
of God in his holy oracles, ordinances, pro. 
vidences, and covenant, and so into com. 
munion with God, where they receive com: 
munications from him, till they are prepared 
to enter into his glorious presence in heaven. 
2. A high priest over the house of God, even 
this blessed Jesus, who presides over the 
church militant, and every member thereot 
on earth, and over the church triumphant in 
heaven. God is willing to dwell with men 
on earth, and to have them dwell with him 
in heaven; but fallen man cannot dwell with 
God without a high priest, who is the 
Mediator of reconciliation here and of fruition 
hereafter. 

II. The apostle tells us the way and means 
by which Christians enjoy such privileges, 
and, in general, declares it to be Sy the blood 
of Jesus, by the merit of that blood which he 
offered up to God as an atoning sacrifice : he 
has purchased for all who believe in him free 
access to God in the ordinances of his grace 
here and in the kingdom ofhis glory. This 
blood, being sprinkled on the conscience, 
chases away slavish fear, and gives the be- 
liever assurance both of his safety and his 
welcome into the divine presence. Now the 
apostle, having given this general accouni ot 
the way by which we have access to God, 
enters further into the particulars of it, v. 20. 
As, 1. It is the only way; there is no way 
left but this. The first way to the tree of life 
is, and has been, long shut up. 2. It isa 
new way, both in opposition to the covenant 
of works and to the antiquated dispensation 
of the Old Testament; it is via novissima— 
the last way that will ever be opened to men. 
Those who will not enter in this way exclude 
themselves for ever. It is a way that will 
always be effectual. 3. It is a living way. 
It would be death to attempt to come to God 
in the way of the covenant of works; but this 
way we may come to God, and live’ Itis by 
a living Saviour, who, though he was dead, 
is alive; and it is a way that gives life 
and lively hope to those who enter into it 
4, It is a way that Christ has consecrated for 
us through the veil, that is, his fesh. ‘Tha 


- Ler’ te oe ce 
Cautions aqganst apostasy. — H 
veil m the tabernacle and temple signified the 
body of Christ ; when he died, the veil of the 
temple was rent in sunder, and this was at 
the time of the evening sacrifice, and gave 
the people a surprising view into the holy of 
holies, which they never had before. Our 
way to heaven is by a crucified Saviour ; his 
death is to us the way of life. ‘To those who 
believe this he will be precious. 

Ill. He proceeds to show the Hebrews 
the duties binding upon them on account of 
these privileges, which were conferred in 
such an extraordinary way, v. 22, 23, &c. 

1. They must draw near to God, and that 
in aright manner. They must draw near to 
God. Since such away of access and return 
to God is opened, it would be the greatest 
ingratitude and contempt of God and Christ 
still to keep at a distance from him. They 
must draw near by conversion, and by taking 
hold of his covenant. They must draw near 
in all holy conversation, like Enoch walking 
with God. They must drawnear in humble 
adorations, worshipping at his footstool. 
They must draw near in holy dependence, 
and in a strict observance of the divine 
conduct towards them. They must draw near 
in conformity to God, and communion with 
him, living under his blessed influence, still 
endeavouring to get nearer and nearer, till 
they come to dwell inhis presence; but they 
must see to it that they make their approach 
to God after a right manner. (1.) Witha 
true heart, without any allowed guile or 
hypocrisy. God is the searcher of hearts, 
and he requires truth in the inward parts. 
Sincerity is our gospel perfection, though 
not our justifying righteousness. (2.) In full 
assurance of faith, with a faith grown up to 
a full persuasion that when we come to God 
by Christ we shall have audience and accept- 
ance. We should lay aside all sinful distrust. 
Without faith it isimpossible to please God ; 
and the stronger our faith is the more glory 
we give to God. And, (3.) Having o> hearts 
sprinkled from an evil conscience, by a be- 
lieving application of the blood of Christ to 
our souls. They may be cleansed from guilt, 
from filth, from sinful fear and torment, from 
all aversion to God and duty, from ignorance, 
and error, and superstition, and whatever 
evils the consciences of men are subject to 
by reason of sin. (4.) Our bodies washed 
with pure water, that is, with the water of 
baptism (by which we are recorded among 
the disciples of Christ, members of his mys- 
tical body), or with the sanctifying virtue of 
the Holy Spirit, reforming and regulating our 
outward conversation as well as our inward 
frame, cleansing from the filthiness of the 
flesh as well as of the spirit. The priests 
under the law were to wash, before they went 
into the presence of the Lord to offer before 
him. There must be a due preparation for 
making our approaches to God. 

2. The apostle exhorts believers ta hold 
fast the profession of their faith, v. 23. Here 


puting, without dallying wit 


~ -_ a 
Oe REW 


observe, (1.) ‘Lhe di 
profession of our f 
truths and ways of t 
of them, and to kee: 
temptation and of 
enemies will do» they can 
faith, and hope, and holiness, Li 
out of our hands, but we must hold f 
religion as our best treasure. (2. 
ner in which we must do > 


wavering, without doubting. vi 


apostasy. Having once settled 
things between God and our souls, 
be stedfast and immovable. Those 
to waver in matters of Christian 
practice are in danger of falling away, 
‘Che motive or reason enforcing this. 
He is faithful that hath promised. Go 
made great and precious promises t 
lievers, and he is a faithful i 
word; there is no falseness nor fic 
with him, and there should be none wi 
His faithfulness should excite and ene 
us to be faithful, and we must der 
upon his promises tous than upon 0} 
mises to him, and we must plez 
the promise of grace sufficient. 
IV. We have the means. preserib 
preventing our apostasy, and promoti 
fidelity and perseverance, v. 24, 25, & 
mentions several ; as, 1. That we shoul 
sider one another, to provoke to lo 
good works. Christians ought to hay 
der consideration and concern for on 
other; they should affectionately c 
what their several wants, weaknesse 
temptations are; and they should do 
not to reproach one another, to pro’ 
another not to anger, but to love an 
works, calling upon themselves an 
other to love God and Christ more, t 
duty and holiness more, to love their bi 
in Christ more, and to do all the goo 
of Christian affection both to the bod 
the souls of each other. A good eé 
given to others is the best and | eff 
provocation to love and good works. 
to forsake the assembling of oursel 
v. 25. It is the will of Christ that 
ciples should assemble together, some 
more privately for conference and 
and in public for hearing and joi 
the ordinances of gospel worship. “ 
in the apostles’ times, and should b 
age, Christian assemblies for the wors 
God, and for mutual edification. 
seems even in those times there 
who forsook these assemblies, and 
to apostatize from religion itself. 
munion of saints is a great help and 
and a good means of steadiness < 
verance; hereby their hearts and hi 
mutually strengthened. 3.°To e 
another, to exhort ourselves and ez 
to warn ourselves and one another of | 
and danger of backsliding, to put ou 


ne 


bs 


dou: fellow-christians in mind of our duty, 
r failures and corruptions, to watch over 


e “another with a godly jealousy. 
aanaged with a true gospel spirit, would be 
the best and most cordial friendship. 4. That 
we Should observe the approaching of times 
t trial, and be thereby quickened to greater 
mce: So much an more, as he see on 
approaching. ristians ought to ob- 
ae the signs of the times, such as God has 
oretold. ‘There was a day approaching, a 
errible day to the Jewish nation, when their 
‘ity should be destroyed, and the body of the 
ople rejected of God for rejecting Christ. 
Phis would be a day of dispersion and tempta- 
on to the chosen remnant. Now the apos- 
Je puts them upon observing what signs 
here were of the approach of such a terrible 
lay, and upon being the more constant in 
neeting together and exhorting one another, 
hat they might be the better prepared for 
mech aday. There is a trying day coming 
mus all, the day of our death, and we should 
erye all the signs of its approaching, and 
rove them to greater watchfulness and 
ence in duty. 
VY. Having mentioned these means of es- 
ablishment, the apostle proceeds, in the close 
the chapter, to enforce his exhortations to 
yerseverance, and against apostasy, by many 
ery weighty considerations, v. 26, 27, &c. 
Eisen the description he gives of the sin 
fapostasy. It is sinning wilfully after we 
ave received the knowledge of the truth, sin- 
ing wilfully against that truth of which we 
lave had convincing evidence. This text has 
een the occasion of great distress to some 
racious souls ; they have been ready to con- 
lude that every wilful sin, after conviction 
nd against knowledge, is the unpardonable 
no: but this has been their infirmity and 
The sin here mentioned is a total and 
a apostasy, when men with a full and fixed 
land resolution despise and reject Christ, 
2 only Saviour,—despise and resist the 
irit, the only sanctifier,—and despise and 
junce the gospel, the only way of salva- 
ar the words of eternal life; and all 


after they have known, owned, and pro- 
ed, the Christian religion, and continue to 
© so obstinately and maliciously. This is 
he preat transgression : the apostle seems to 

a to the law concerning presumptuous 

imners, Num. xv. 30, 31. 

ut off. 

2. From the dreadful doom of such apos- 
; i.) There remains no more sacrifice 
rsuch sins, no other Christ to come to save 

uch sinners ; they sin against the last resort 

adremedy. There were some sims under 
ae law for which no sacrifices were pro- 
ided ; but yet if those who committed them 


They were tu be 


Cautions against avostesy. 
the gospel who will not accept of Christ, that 
they may be saved by him, have no other re- 


another, and be jealous of ourselves and fuge leftthem. (2.) There remains for them 
This, 


only a certain fearful looking for of judg- 
ment, v. 27. Some think this refers to the 
dreadful destruction of the Jewish churchanid 
state ; but certainly it refers also to the utter 
destruction that awaits all obstinate apostates 
at death and judgment, when the Judge will 
discover a fiery indignation against them, 
which will devour the adversaries ; they will 
be consigned to the devouring fire and to 
everlasting burnings. Of this destruction 
God gives some notorious sinners, while on 
earth, a fearful foreboding im their own con- 
sciences, a dreadful looking for it, with a 
despair of ever being able either to endure or 
escape it. 

3. From the methods of divine justice with 
those who despised Moses’s law, that is, 
sinned presumptuously, despising his autho- 
rity, his threatenings and his power. These, 
when convicted by two orthree witnesses, were 
put to death ; they died without mercy, atem- 
poral death. Observe, Wise governors should 
be careful to keep up the credit of their go- 
vernment and the authority of the laws, by 
punishing presumptuous offenders ; but then 
in such cases there should be good evidence 
of the fact. Thus God ordained in Moses’s 
law ; and hence the apostle infers the heavy 
doom that will fall upon those that apostatize 
frora Christ. Here he refers to their own 
consciences, to judge how much sorer punish- 
ment the despisers of Christ (after they have 
professed to know him) are likely to undergo; 
and they may judge of the greatness of the 
punishment by the greatness of the sin. (1.) 
They have trodden under foot the Son of God. 
To trample upon an ordinary person shows 
intolerable insolence ; to treat a person of 
honour in that vile manner is insufferable; 
but to deal thus with the Son of God, who 
himself is God, must be the highest provo- 
cation—to trample upon his person, denying 
him to be the Messiah—to trample upon his 
authority, and undermine his kingdom—to 
trample upon his members as the offscouring 
of all things, and net fit to live in the world; 
what punishment can be too great for such 
men? (2.) They have counted the blood of 
the covenant, wherewith he was sanctified, an 
unholy thing ; that is, theblood of Christ, with 
which the covenant was purchased and 
sealed, and wherewith Christ himself was 
consecrated, or wherewith the apostate was 
sanctified, that is, baptized, visibly initiated 
into the new covenant by baptism, and ad- 
mitted to the Lord’s supper. Observe, There 
is a kind of sanctification which personsnay 
partake of and yet.fall away: they may be 
distinguished by common gifts and graces, 
by an outward profession, by a form of god- 


id truly repent, though they might not |liness, a course of duties, and a set of privi- 


ermal 


temporal death, they might escape | 
destrzction; for Christ would come, | have seemed before to have the blood of 


leges, and yet fall away finally. Men who 


nd make atonement. But now those under | Christ in high esteem may come to account 
; 


"7? "eee 


, epee ve PO 


Cautions against upostasu. 


it an unholy thing, no better than the blood 
of a malefactor, though it was the world’s 
ransom, and every drop of it of infinite value. 


(3.) Those have done despite unto the Spirit of 


grace, the Spirit that is graciously given to 
men, and that works grace wherever it is,— 
the Spirit of grace, that should be regarded 
and attended to with the greatest care,—this 
Spirit they have grieved, resisted, quenched, 
yea, done despite to him, which is the highest 
act of wickedness, and makes the case of the 
sinner desperate, refusing to have the gospel 
salvation applied to him. Now he leaves it 
to the consciences of all, appeals to universal 
reason and equity, whether such aggravated 
crimes ought not to receive a suitable punish- 
ment, a sorer punishment than those who 
had died without mercy? But what punish- 
ment can be sorer than to die without mercy? 
1 answer, To die by mercy, by the mercy and 
grace which they have despised. How dread- 
ful is the case when not only the justice of 
God, but his abused grace and mercy call for 
vengeance ! 

4. From the description we have in the 
scripture of the nature of God’s vindictive 
justice, ». 30. We know that he has said, 
Vengeance is mine. This is taken out of 
Ps. xciv. 1, Vengeance belongs unto me. The 
terrors of the Lord are known both by reve- 
Jation and reason. Vindictive justice is a 
plorions, though terrible attribute of God ; it 

elongs to him, and he will use and execute 
it upon the heads of such sinners as despise 
his grace; he will avenge himself, and his 
Son, and Spirit, and covenant, upon apos- 
tates. And how dreadful then will their case 
be! The other quotation is from Deut. xxxii. 
36, The Lord will judge his people ; he will 
search and try his visible church, and will 
discover and detect those who say they are 
Jews, and are not, but are of the synagogue 
of Satan; and he will separate the precious 
from the vile, and will punish the sinners in 
Zion with the greatest severity. Now those 
who know him who hath said, Vengeance be- 
longeth to me, I will recompense, must needs 
conclude, as the apostle does (v. 31): It is a 
fearful thing to fall into the hands of the living 
God. Those who know the joy that results 
from the favour of God can thereby judge 
of the power and dread of his vindictive 
wrath. Observe here, What will be the eternal 
misery of impenitent sinners and apostates: 
they shall fall into the hands of the living 
God; their punishment shall comefromGod’s 
own hand. He takes them into the hand of 
his justice; he will deal with them himself; 
their greatest misery will be the immediate 
impressions of divine wrath on the soul. 
When he punishes them by creatures, the 
instrument abates something of the force of 
vhe blow; but, when he does it by his own 
hand, it is infinite misery. This they shall 
have at God’s hand, they shall lie down in 
sorrow ; their destruction shall come from his 
gloriors nowerful presence ; when they make 


HEBREWS. 


et 


their woeful bed in b 
God is there, and hy 
greatest terror and 
living God ; he lives for eve 
for ever. ae 
5. He presses them to 
putting them in mind of their 
ings for Christ: But call to mi 
days, in which, after you were 
you endured a great fight o ictio 
In the early days of the oan 1 
very hot persecution raised up again 
professors of the Christian religion, 
believing Hebrews had their share of 
would have them to remember, 
(1.) When they had suffered: Jj 
days, after they were illuminated ; tha 
soon as God had breathed life into thei 
and caused divine light to spring up i 
minds, and taken them into his 
covenant; then earth and hell ¢ 
their force against them. Here 
natural state is a dark state, and tho 
continue in that state meet with no d 
ance from Satan and the world; but 
of grace is a state of light, and therefa 
powers of darkness will violently o 
Those who will live godly in 
must suffer persecution. a 
(2.) What they suffered: they 
great fight of afflictions, many 2 
afflictions united together against 
they had a great conflict with th 
are the troubles of the righteous. — 
were afflicted in themselves. In 
persons; they were made gazing-s 
tacles to the world, angels, and 
iv. 9. In their names and reputati 
by many reproaches. Christians 
value their reputation; and they 
cially because the reputation of 
concerned: this makes reproach 
affliction. They were afflicted in 
tates, by the spoiling of their goo 
and forfeitures. [2.] They were 
the afflictions of their brethren : 
you became companions of those tha 
used. The Christian spirit 1s a syx 
spirit, not a selfish spirit, but acom 
spirit; it makes every Christian’s” 
our own, puts us upon pitying oth 
ing them, helping them, and ple 
them. Christians are one body, are 
by one spirit, have embarkd in one 
cause and interest, and are the chilé 
that God who is afflicted in all the a 
of his people. If one member of the 
suffers, all the rest suffer with it. The ap 
takes particular notice how they had sy 
thized with him (». 34): You had co 
on me in my bonds. We must tl 
acknowledge the compassions our ©} 
friends have shown for us under ouré 
(3.) How they had suffered. They 
mightily supported under their form 
ings ; they took their sufferings pa 
not only so, but joyfully recei 


ee — et 0 lt — el a a 


Me 9, os ae Oe ee ee ee i rs oo 
ae tee - CHAP. : = Perseverance inculeated. 

a favour and honour conferred upon | heip their patience, he assures them of tne near 
hat they should be thought worthy to | approach of Christ’s coming to deliver and 
iffer reproach for the name of Christ. God | te reward them (v. 37): For yet a little while, 
an strengthen his suffering people with all | and he that shall come will come, and will not 
right in the inner man, to all patience and | tarry. He will soon come to them at death, 
long-suffering, and that with joyfulness, | and put an end to all their sufferings, and 
Col. i. 11. give them a crown of life. He will soon 

<4.) What it was that enabled them thus to |come to judgment, and put an end to the 
bear up under their sufferings. They knew | sufferings of the whole church (all his mys- 
in themselves that they had in heaven a bet- | tical body), and give them an ample and 
ter and a more enduring substance. Observe, | glorious reward in the most public manner. 
[1.] The happiness of the saints in heaven |'There is an appointed time for both, and 
js substance, something of real weight and | beyond that time he will not tarry, Hab. ii.3 
worth. All things here are but shadows. | The Christian’s present conflict may be sharp, 
ie It is a better substance than any thing | but it will be soon over 


Phi - 
. ke 


eycan have or lose here. [3.] Itisanen-| 7. He presses them to perseverance, by 
ing substance, it will out-live time and | telling them that this is their distinguishing 
run parallel with eternity; they can never | character and will be their happiness ; where- 
spend it; their enemies can never take it |as apostasy is the reproach, and will be the 
from them, as they did their earthly goods. | ruin, of all who are guilty of it (. 38, 39) : 
[4.] This will make a rich amends for all they | Now the just shall live by faith, &c. (1.) Itis 
can lose and suffer here. In heaven they shall| the honourable character of just men that in 
have a better life, a better estate, better li-| times of the greatest afiliction they can live by 
herty, better society, better hearts, better work, faith ; they can live upon the assured persua- 
every thing better. [5 | Christians should) sion they have of the truth of God’s promises. 
know this in themselves, they should get the | Faith puts life and vigour into them: They 
assurance of it in themselves (the Spirit of ;can trust God, and live upon him, and wait 
God witnessing with their spirits), for the | his time: and, as their faith maintains their 
assured knowledge of this will help them to | spiritual life now, it shall be crowned with 
endure any fight of afflictions they may be | eternal life hereafter. (2.) Apostasy is the 
encountered with in this world. mark and the brand of those in whom God 
6. He presses them to persevere, from that / takes no pleasure ; and it is a cause of God’s 
recompence of reward that waited for all| severe displeasure and anger. God never 
faithful Christians (v.35): Cast not away | was pleased with the formal profession and 
therefore your confidence, which hath great| external duties and services of such as do 
recempence of reward. Here, (1.) He exhorts| not persevere. He saw the hypocrisy of 
them not to cast away their confidence, that| their hearts then; and he is greatly provoked 
is, their holy courage and boldness, but to| when their formality in religion ends in an 
hold fast that profession for which they el open zpostasy from religion. He beholds 
suffered so much before, and borne those] them with great displeasure; they are an 
sufferings so well. (2.) He encourages them | offence to him. (3.) The apostle concludes 
to this by assuring them that the reward ofwith declaring his good hope concerning 
then holy confidence would be very great. | himself and these Hebrews, that they should 
It carries a present reward in it, in holy peace | not forfeit the character and happiness of the 
and joy, and much of God’s presence and his | just, and fall under the brand and misery of 
power resting upon them; and it shall have the wicked (v. 39): But we are not, &c.; as 
a great recompence of reward hereafter. (3.) if he had said, “I hope we are not of those 
He shows them how necessary a grace the |who draw back. I hope that you and I, 
grace of patience is in our present state (v. 36): | who have met with great trials already, and 
You have need of patience, that after you have |have been supported under them by the 
done the will of God you might receive the | grace of God strengthening our faith, shall 
promise ; that is, this promised reward. Ob- | not be at any time left to ourselves to draw 
serve, The greatest part of the saints’ hap-| back to perdition; but that God will still 
piness is in promise. They must first do the | keep us by his mighty power through faith 
will of God before they receive the promise ; | unto salvation.” Observe, [1.] Professors 
and, after they have done the will of God, | may go a great way, and after all draw back, 
they have need of patience to wait for the |and this drawing back from God is drawing - 
time when the promise shall be fulfilled ; they | on to perdition: the further we depart from 
have need of patience to live till God calls them | God the nearer we approach to ruin: ([2.} 
sway. It is a trial of the patience of Christians, | Those who have been kept faithful in great 
to be content to live after their work is done, / trials for the time past have reason to hore 
and to stay for the reward till God’s time to | that the same grace will be sufficient to help 
give it them is come. We must be God’s | them still to live by faith, till they receive 
waiting servants when we can be no longer | the end of their faith and patience, even 
his working servants. ‘Those who have had | the salvation of their souls. If we live by 
ind exercised much patience already must | fzith, and die in faith, our souls will be saf 
hace and exercise move till they die. (4.) To i for ever 


i] 
. 


pe Fee ee 


¢ 


AL ERS Boel a eT ee (eT 


he nature of faith. HEBREWS. 


CHAP.) Xf. ; 


The apostle having, in the close of the foregoing chapter, recom- 
Prended the grace of faith and a life of faith as the best preserva- 
tive agains! apostasy, be now enlarges upow the nature and 
fruits of this excellent grace. I, The nature of it, and the honour 
it reflects upon all who live in the exercise of it, ver. 1—3. Il. The 
great examples wé have in the Old Testament of those who lived 
by faith, and did and suffered extraordinary things by the 
strength of this grace, ver.4—38. And, [Il. The advantages that 
we have in the gospel for the exercise of this grace above what 
those had who lived in the times of the Old Testament, ver. 39, 40. 


OW faith is the substance of 
pe things hoped for, the evidence 
of things not seen. 2 For by it the 
elders obtained a .good report. 3 
Through faith we understand that the 
worlds were framed by the word of 
God, so that things which are seen 
were not made of things which do 


appear. 

Here we have, I. A definition or descrip- 
tion of the grace of faith in two parts. 1. It 
is the substance of things hoped for. ‘Faith 
and hope go together ; and the same things 
that are the object of our hope are the object 
of our faith. It is a firm persuasion and ex- 
pectation that God will perform all that he 
has promised to us in Christ; and this per- 
suasion is’ so strong that it gives the soul a 
kind of possession and present fruition of 
those things, gives them a subsistence in the 
soul, by the first-fruits and foretastes of 
them: so that believers in the exercise of 
faith are filled withjoy unspeakable and full 
of glory. Christ dwells in the soul by faith, 
and the soul is filled with the fulness of God, 
as far as his present measure will admit; he 
experiences a substantial reality in the objects 
of faith. 2. It is the evidence of things not 
seen. Faith demonstrates to the eye of the 
mind the reality of those things that cannot 
be discerned by the eye of the body. Faith 
is the firm assent of the soul to the divine 
revelation and every part of it, and sets to 
its seal that God is true. It is a full appro- 
bation of all that God has revealed as holy, 
just, and good; it helps the soul to make 
application of all to itself with suitable affec- 
tions and endeavours ; and so it is designed 
to serve the believer instead of sight, and to 
be to the soul all that the senses are to the 
body. ‘That faith is but opinion or fancy 
which does not realize invisible things to the 
soul, and excite the soul to act agreeably to 
the nature and importance of them. 

If. An account of the honour it reflects 
upon’ all those who have lived in the exer- 
cise of it (v. 2): By it the elders obtained a 
good report—the ancient believers, who lived 
in the first ages of the world. Observe, 1. 
‘True faith is an old grace, and has the best 
plea to antiquity: it is not a new invention, 
amodern fancy; it is a grace that has been 
planted in the soul of man ever since the 


covenant of grace was published in ‘the, 


world ; and it has been practised from the 
beginning of the revelation; the eldest and 


yest men that ever were in the world were | speaketh. 


Sy na " 


believers. 2 Thei 
it reflected honour w 
an honour to their 
an honour to them. | 
the things that were of good 
has taken care that a record 
and report made of the excellent 
did in the strength of this gra 
genuine actings of faith will 
ported, deserve to be reported, 
when reported, redound to the h 
true believers. 5 
III. We have here one of the 
and articles of faith, which has a g1 
panne on all the rest, and es 
to all believers in every age an 
world, namely, the En of the 
the word of God, not out of pre-e 
matter, but out of nothing, v, 3. The 
of faith has a retrospect as well as pro 
it looks not only forward to the end 
world, but back to the beginning | 
world. By faith we understand mue 
of the formation of the world than evet 
be understood by the naked eye of 1 
reason. Faith is not a force upon the’ 
standing, but a friend and a help to it. 
what does faith give us to understan 
cerning the worlds, thai 1s, the upper, @ 
and lower regions of the universe? 1] 
these worlds were not eternal, nor 
produce themselves, but they were 1 
another. 2. That the maker of the ° 
is God; he is the maker of all thi 
whoever is so must be God. 3. Tl 
made the world with great exactness ; 3 
JSramed work, in every thing duly ai 
disposed to answer its end, and 
the perfections of the Creator. 4. The 
made the world by his word, that is, by 
essential wisdom and eternal Son, a 
his active will, saying, Let 2% be do e, | 
was done, Ps. xxxiii. 9. 5. That the 
was thus framed out of nothing, out 
pre-existent matter, contrary to the 
maxim, that “ out of nothing nothin 
made,” which, though true of created p 
can have no place with God, who ¢ 
things that are not as if they were, a 
mand them into being. ese thir 
understand by faith. The Bible 
the truest and most exact accoum 
origin of all things, and we are to b 
and not to wrest or run down the § 
account of the creation, because it 
suit with some fantastie hypoth 
own, which has been in some learned b 
ceited men the first remarkable step 
infidelity, and has led them into many a 
4 By faith Abel offered unto! 
a more excellent sacrifice than € 
by which he obtained witnes: 
he was righteous, God testi 
his gifts: and by it he being d 
5 By faith Ene 


4< 


oS 


L; pet was at “ipend? because 
Psd translated him: for before 
ranslation he had this testimony, 
‘nat he pleased God. 6 But without 
aith it is impossible to please him : 
ve he that cometh to God must be-| 
ieve that he is, and that he is a re- 
eer of them that diligently seek, 
im. 7 By faith Noah, bemg w arnéd | 
T God of things not seen as yet, 
noved with fear, prepared an ark to 
he saving of his house ; by the which 
1¢ condemned the w ae. and became 
1eir of the righteousness which is. by 


~ 


eS By faith Abraham, when 
1e was called to go out into a place 
which he should adier neceive-tor an 
nheritance, obeyed ; and he went out, 
10t knowing whither he went. 9 
By faith he sojourned i in the land of 
rose, as im a strange country, 
welling in tabernacles with Isaac and 
», the heirs with him of the same 
omise: 10 For he looked for a 
y which hath foundations, whose 
yuilderand makerisGod. 11 Through 
aithalso Sara herself received stren eth 
0 conceive seed, and was delivered of 
: child when she was past age, because 
he judged him faithful who had pro- 
mised. 12 Therefore sprang there 
wen of one, and him as good as dead, 
0 many as the stars of the sky in 
nultitude, and as the sand which is 
yy the sea shore innumerable. 13 
[hese all died in faith, not having 
eceived the promises, but having 
en them afar off, and were persuaded 
f them, and embraced them, and con- 
essed that they were strangers and 
jilgtims on the earth. 14 For they 
hat say such things declare plainly 
hat they seek a country. 15 And 
ruly, if they had been mindful of 
hat country from whence they came 
yut, they might have had opportunity 
o have returned. 16 But now they 
lesire a better country, that is, a 
jeavenly: wherefore God is not 
shamed to be called their God: for 
a hath prepared for them a city. 

7 By faith Abraham, when he was 
ce: ‘offered up Isaac: and he that| 


had received tlc promises offered up’ 
_t 


; 
a of 
- ead a ~~. = 


26agetnoeemeeeeee 


«it eS 
-, alana 18 Of apie 
‘it was said, “That m Isaac, shall thy 
seed be called: 19 Accounting that 
God was able to raise him up, even 
from the dead; from whence also he 
| received him i ina figure. 20 By faith 
Isaac blessed Jacob and Esau con- 
cerning things tocome. 21 By faith 
J acob, when he was a dying, blessed 
both the sons: of Joseph; and wor- 
shipped, leaning upon the top of his 
staff. 22 By faith Joseph, when he 
died, made mention of the departing 
of the children of Israel; and gave 
commandment concerning his bones, 
23 By faith Moses, when he was 
born, was hid three months of his 
parents, because they saw he wasa 
proper child; and they were not 
afraid of the king’s commandment. 
24 By faith Moses, when he was 
come to years, refused to be called 
the son of Pharaoh’s daughter; 25 
Choosing rather to suffer affliction 
with the people of God, than to en. 


joy the pleasures of sin for a season : 


26 Esteeming the reproach of Christ 

greater riches than the treasures in 

Egypt: for he had respect ua the 

recompence of the reward. 27 By 

faith he forsook Egypt, not panel 

the wrath of the ‘king : for he en~ 
dured, as seeing him who is invisible. 
28 Through faith he kept the pass- 

over, and the sprinkling of blood - 
lest he that destroyed the firstborn 

should touch them. 29 By faith they 
passed through the Red sea as by 
dry land: which the Egyptians as_ 

saying to do were drowned. 30 By 
faith the walls of Jericho fell down, 
after they were compassed about seven 
days. 31 By faith the harlot Rahab 

perished not with them that believed 
not, when she had received the spies 
with peace. 

‘he apostle, having given us a more gene- 
ral account of the grace of faith, now pro- 
ceeds ta set before us some illustrious ex- 
amples of it in the Old-Testament times, and 
these may be divided into two, Gasses :-— 
1. Those whose names are mentioned, and thie 
particular exercise and actitgs of whose faith 
are specified. 2. There whose names are 
barely mentioned, 2=< :2 account given in 
general of the exploits of their faith, which 
it is left to the reader to accommodate, and 


22 


ie a 


exemplars of faith. — 
apply to the particular persons from what he 


gathers up in the sacred story. We have’ 


here those whose names are not only men- 
tioned, but the particular trials and actings 
of their faith are subjoined. 

I. The leading instance and example of 
faith here recorded is that of Abel. It is 
observable that the Spirit of God has not 
thought fit to say any thing here of the faith 
of our first parents; and yet the church of 
God has generally, by a pious charity, taken 
it for granted that God gave them repentance 
and faith in the promised seed, that he in- 
structed them in the mystery of sacrificing, 
that they instructed their children in it, and 
that they found mercy with God, after they 
had ruined themselves and all their posterity. 
But God has left the matter still under some 
doubt, as a warning to all who have great 
talents given to them, and a great trust re- 
posed in them, that they do not prove un- 
faithful, since God would not enrol our first 
parents among the number of believers in 
this blessed calendar. It begins with Abel, 
one of the first saints, and the first martyr for 
religion, of all the sons of Adam, one wholived 
by faith, and died for it, and therefore a fit 
pattern for the Hebrews to imitate. Observe, 

1. What Abel did by faith: He offered up 
a more acceptable sacrifice than Cain, a more 
full and perfect sacrifice, wAsiova Ouciar. 
Hence learn, (1.) That, after the fall, God 
opened a new way for the children of men to 
return to him in religious worship. ‘This is 
one of the first instances that is upon record 
of fallen men going in to worship God; and 
it was a wonder of mercy that all intercourse 
between God and man was not cut off by the 
fall. (2.) After the fall, God must be wor- 
shipped by sacrifices, a way of worship which 
carries in it a confession of sin, and of the 
desert of sin, and a profession of faith in a 
Redeemer, who was to be a ransom for the 
souls of men. (3.) That, from the beginning, 
there has been a remarkable difference be- 
tween the worshippers. Here were two 
persons, brethren, both of whom went in to 
worship God, and yet there was a vast differ- 
ence. Cain was the elder brother, but Abel 
has the preference. It is not seniority of 
birth, but grace, that makes men truly ho- 
nourable. The difference is observable in 
their persons: Abel was an upright person, 
a righteous man, a true believer; Cain wasa 
formalist, had not a principle of special grace. 
It is observable in their principles: Abel 
acted under the power of faith; Cain only 
from the force of education, or natural con- 
science. ‘There was also a very observable 
difference in their offerings : Abel brought a 
sacrifice of atonement, brought of the first- 
lings of the flock, acknowledging himself to 
be a sinner who deserved to die, and only 
hoping for mercy through the great sacrifice ; 
Cain brought only a sacrifice of acknowledg- 
ment, a mere thank-offering, the fruit of the 
ground, which might, and perhaps must, 


ae? — 


| ar eter at SE ied 
HEBREWS. 


have been offered i: 
confession of sin, no 
this was an essential ¢ 
There will always be a diff 
those who worship the true | 
compass him about with lies, o 
faithful with the saints ; some, like 
risee, will lean to their own. righte 
others, like the publican, will con 
sin, and cast themselves upon the me 
God in Christ. - 
2. What Abel gained by his faith 
original record is in Gen. iv. 4, 
respect to Abel, and to his offering ; fi 
his person as gracious, then to his of 
as proceeding from grace, especially fro 
grace of faith. In this place we are 
that he obtained by his faith some sp 
advantages ; as, (1.) Witness that he was: 
teous, a justified, sanctified, and 2 
person ; this, very probably, was a 
fire from heaven, kindling and cc 
his sacrifice. (2.) God gave witness to 
righteousness of his person, by testifying 
acceptance of his gifts. When the fire 
emblem of God’s justice, consumed the ¢ 
ing, it was a sign that the mercy of 
accepted the offerer for the sake of the 
sacrifice. (3.) By it he, being dead, yet 
He had the honour to leave behin 
instructive speaking case; and what 
speak to us? What should we learn from 
[1.] That fallen man has leave to go i 
worship God, with hope of acceptance. — 
That, if our persons and offerings be 
cepted, it must be through faith in 
Messiah. [3.] That acceptance with Go 
a peculiar and distinguishing favour. | 
That those who obtain this favour from 
must expect the envy and malice of 
world. [5.] That God will not suffer 
injuries done to his people to re 
punished, nor their sufferings un 
These are very good and useful ins 
and yet the blood of sprinkling speaketh be 
things than that of Abel. [6.] That 
would not suffer Abel’s faith to die) 
him, but would raise up others, who she 
obtain like precious faith; and so he 
a little time; for in the next verse v 
II. Of the faith of Enoch, v. 5. He is 
second of those elders that through fa 
have a good report. Observe, eo 
1. What is here reported of him. In’ 
place (and in Gen. v. 22, &c.) we 1 
(1.) That he walked with God, that is, that 
was really, eminently, actively, progre: 
and perseveringly religious in his conform 
to God, communion with God, and co 
placency in God. (2.) That he was translat 
that he should_not see death, nor any 
him be found upon earth; for Go 
him, soul and body, into heaven, as he W 
do those of the saints who shall be fon 
alive at his second coming. (3.) That befo 
his translation he had this testisaony, that 
pleased God. He had the evidence of i 


we 


r science, and the Spirit of G 
ssed with his spirit. Those who by 
h walk with God in a sinful world are 
ing to him, and he will give them marks 
his favour, and put honour upon them. 
2. What is here said of his faith, v. 6. It 
is said that without this faith it is impossible 
to please God, without such a faith as helps 
us to walk with God, an active faith, and 
that we cannot come to God unless we be- 
liewe that he is, and that he is a rewarder of 
those that diligently seek him. (1.) He must 
believe that God is, and that he is what he 
is, what he has revealed himself to be in the 
scripture, a Being of infinite perfections, sub- 
sisting in three persons, Father, Son, and 
Holy Ghost. Observe, The practical belief 
of the existence of God, as revealed in the 
word, would be a powerful awe-band upon 
our souls, a bridle of restraint to keep us 
from sin, and a spur of constraint to put us 
upon all manner of gospel obedience. (2.) 
That he is a rewarder of those that diligently 
seek him. Here observe, [1.] By the fall 
we have lost God; we have lost the divine 
light, life, love, likeness, and communion. 
[2.] God is again to be found of us through 
Christ, the second Adam. [3.] God has 
prescribed means and ways wherein he may 
be found ; to wit, a strict attention to his 
oracles, attendance on his ordinances, and 
ministers duly discharging their office and 
associating with his people, observing his 
providential guidance, and in all things 
humbly waiting his gracious presence. [4.] 
Those who would find God in these ways of 
his must seek him diligently ; they must seek 
varly, earnestly, and perseveringly. Then 
shall they seek him, and find him, if they seek 
im with all their heart ; and when once they 
have found him, as their reconciled God, 
they will never repent the pains they have 
spent in seeking after him. 
_ Ii. The faith of Noah, v. 7. Observe, 
_ 1. The ground of Noah’s faith—a warning 
he had received from God of things as yet not 
seen. He had a divine revelation, whether 
by voice or vision does not appear; but it 
was such as carried in it its own evidence; 
he was forewarned of things not seen as yet, 
that is, of a great and severe judgment, such 
as the world had never yet seen, and of 
which, in the course of second causes, there 
was not yet the least sign. This secret 
warning he was to communicate to the 
world, who would be sure to despise both 
him and his message. God usually warns 
sinners before he strikes; and, where his 
warnings are slighted, the blow will fall the 
heavier. 

2. The actings of Noah’s faith, and the 
influence it had both upon his mind and 
practice. (1.) Uponhis mind; it impressed 
his soul with a fear of God’s judgment: he 
was moved with fear. Faith first influences 


of 


(2.) His faith 
influenced his practice. His fear, thus ex- 
cited by believing God’s threatening, moved 
him to prepare an ark, in which, no doubt, 
he met with the scorns and reproaches of a 
wicked generation: He did not dispute with 
God why he should make an ark, nor how if 
could be capable of containing what was to 
be lodged in it, nor how such a vessel could 
possibly weather out so great a storm. His 
faith silenced all objections, and set him to 
work in earnest. 

3. The blessed fruits and rewards of Noah’s 
faith. (1.) Hereby himself and his house 
were saved, when a whole world of sinners 
were perishing about them. God saved his 
family for his sake; it was well for them 
that they were Noah’s sons and daughters ; 
it was well for those women that they married 
into Noah’s family ; perhaps they might have 
married to great estates in other families, 
but then they would have been drowned. 
We often say, “It is good to be akin to an 
estate ;”’ but surely it is good to be akin to 
the covenant. (2.) Hereby he judged and 
condemned the world; ,his holy fear con- 
demned their security and yain confidence; 
his faith condemned their unbelief; his obe- 
dience condemned their contempt and re- 
bellion. Good examples will either convert 
sinners or condemn them. There is some- 
thing very convincing in a life of strict 
holiness and regard to God; it commends 
itself to every man’s conscience in the sight 
of God, and they are judged by it. This is 
the best way the people of God can take to 
condemn the wicked ; not by harsh and cen- 
sorious language, but by a holy exemplary 
conversation. (3.) Hereby he became an heir 
of the righteousness which is by faith. ([1.] 
He was possessed of a true justifying righ- 
teousness ; he was hei to it: and, [2.| This 
his right of inheritance was through faith in 
Christ, as a member of Christ, a child of God, 
and, if a child, then an heir. His righteous- 
ness was relative, resulting from his adoption, 
through faith in the promised seed. As ever 
we expect to be justified and saved in the 
great and terrible day of the Lord, let us 
now prepare an ark, secure an interest in 
Christ, and in the ark of the covenant, and 
do it speedily, before the door be shut, for 
there is not salvation in any other. 

IV. The faith of Abraham, the friend of God, 
and father of the faithful, in whom the 
Hebrews boasted, and from whom they de- 
rived their pedigree and privileges; and 
therefore the apostle, that he might both 
please and profit them, enlarges more upon 
the heroic achievements of Abraham’s faith 
than of that of any other of the patriarchs; 
and in the midst of his account of the faith of 
Abraham he inserts the story of Sarah’s 


our affections, then our actions; and faith | faith, whose daughters those women are that 
works upon those affections that are suitable | continue to do well. Observe, 


Exemplars of faith. 


i. The ground of Abraham’s faith, the 
call and promise of God, v. 8. (1.) This 
call, though it was a very trying call, was 
the call of God, and therefore a sufficient 
ground for faith and rule of obedience. The 
manner in which he was called Stephen re- 
lates in Acts vii. 2, 3, The God of glory 
appeared to our father Abraham, when he was 
in Mesopotamia And said unto him, Get 
thee out of thy country, and from thy kindred, 
and come into the land which I will show thee. 
This was an effectual call, by which he was 
converted from the idolatry of his father’s 
house, Gen. xii. 1. This call was renewed 
after his father’s death in Charran. Observe, 
[1.] The grace of God is absolutely free, in 
taking some of the worst of men, and 
making them the best. [2.] God must 
come to us before we come to him. ([3.] 
In calling and converting sinners, God ap- 
pears as a God of glory, and works a glorious 
work in the soul. [4.] This calls us ,not 
only to leave sin, hut sinful company, and 
whatever is inconsistent with our devoted- 
ness to him. [5.] We need to be called, 
not only to set out well, but to go on well. 
[{6.] He will not have his people take up 
that rest any where short of the heavenly 
Canaan. (2.) The promise of God. God 
promised Abraham that the place he was 
called to he should afterwards receive for 
an inheritance, after awhile he should have 
the heavenly Canaan for his inheritance, and 
in process of time his posterity should in- 
herit the earthly Canaan. Observe here, 
{1.] God calls his people to an inheritance: 
by his effectual call he makes them children, 
and so heirs. [2.] This inheritance is not 
immediately possessed by them; they must 
wait some time for it: but the promise is 
sure, and shall have its seasonable accom- 
plishment. [3.] The faith of parents often 
procures blessings for their posterity. 

2. The exercise of Abraham’s faith: he 
yielded an implicit regard to the call of God. 
(1.) He went out, not knowing whither he went. 
He put himself into the hand of God, to 
send him whithersoever he pleased. He 
subscribed to God’s wisdom, as fittest to di- 
rect; and submitted to his will, as fittest to 

etermine every thing that concerned hin. 
Implicit faith and obedience are due to God, 
and to him only. All that are effectually 
called resign up their own will and wisdom 
to the will and wisdom of God, and it is 
their wisdom to do so; though they know 
not always their way, yet they know their 
guide, and this satisfies them. (2.) He so- 
journed in the land of promise as in a strange 
country. This was an exercise of his faith. 
Observe, [1.] How Canaan is called the land 
of promise, because yet only promised, not 
possessed. [2.] How Abraham lived in 
Canaan, not as heir and proprietor, but as a 
sojourner only. He did not serve an eject- 


ment, or raise a war against the old inhabit- | afterwards. 
ants, to dispossess them, but contented him-! the thing promised, that she s 


HEBREWS. 


sen live asas 
indnesses patiently, 
from them thankfully; and to ke 
fixed upon his home, the hea 
[3.] He dwelt in tabernacles 1 
Jacob, heirs with him of the 
He lived there in an ambu 
condition, living in a daily readi i 
moval: and thus should weall liveinthis w 
He had good company with him, and 
were a great comfort to him in his soj 
ing state. Abraham lived: till Isaac 
seventy-five years old, and Jacob fif 
Isaac and Jacob were heirs of the same 
mise; for the promise was renewed to | 
(Gen. xxvi. 3), and to Jacob, Gen. xxviii 
All the saints are heirs of the same prot 
The promise is made to believers and 
children, and to as many as the Lord 
God shall call. And it is pleasant 
parents and children sojourning h 
this world as heirs of the heaven!y inherit 
3. The supports of Abraham’s faith (o. 
He looked for a city that hath fow 
whose builder and maker is God. C 
here, (1.) The description given of 
it is a city, a regular society, well establ 
well defended, and well supplied: it is” 
that hath foundations, even the immut 
purposes and almighty power of God, 
infinite merits and mediation of the | 
Jesus Christ, the promises of an everl 
covenant, its own purity, and the pe 
of its inhabitants: and it is a city w 
builder and maker is God. He contr 
the model; he accordingly made it, ai 
has laid open a new and living way m 
and prepared it for his people; he pu 
into possession of it, prefers them 
is himself the substance and felici 
(2.) Observe the due regard that - 
had to this heavenly city: he looked f 
he believed there was such a state; he w 
for it, and in the mean time he conver: 
it by faith; he had exalted ar 1 reje 
hopes, that in God’s time and way he shoul 
brought safely to it. (3.) The mfluen 
had upon his present conversation: it W 
support to him under all the trials of 
sojourning state, helped him patientl 
bear all the inconveniences of it, and acti 
to discharge all the duties of it, perseve 
therein unto the end. : 
V. In the midst of the story of Abrak 
the apostle inserts an account of the fai 
Sarah. Here observe, ” 
1. The difficulties of Sarah’s faith, wh 
were very great. As, (1.) The prevale 
of unbelief for a time: she laughe 
promise, as impossible to be made go 
She had gone out of the wa her ¢ 
through unbelief, in putting Abraham 
taking Hagar to his bed, that he might h 
a posterity. Now this sin of hers we 
make it more difficult for her to act by fal 
(3.) The great 1 bab lity: 


inl 
* 


it, 
% 


1 Oe 


aa 


ay 


- fas 


achiud, when she was of sterile 
ion naturally, and now past the pro- 


¢ age. 

5 2. ‘The actings of her faith. Her unbelief 
is pardoned and forgotten, but her faith 
’ and is recorded: She judged him 

ii who had promised, v. 11. She re-| 
ceived the promise as the promise of God ; 
and, being convinced of that,she truly judged 
he both could and would perform it, how | 
umpossible soever it might seem to reason ; 


for the faithfulness of God will not suffer 
him to deceive his people. 
3. The fruits and rewards of her faith. 
) She received strength to conceive seed. 
strength of nature, as well as grace, is 
from God: he can make the barren soul 
; as well as the barren womb. (2.) 
Sie was delivered of a child, a man-child, a 
c of the promise, the comfort of his 
jarents’ advanced years, and the hope of 
: ages. (3.) From them, by this son, 
Sprang a numerous progeny of illustrious 
persons, as the stars of the sky (v. 12)—a 
great, powerful, and renowned nation, above 
all the rest in the world; and a nation of 
saints, the peculiar church and people of God; 
and, which was the highest honour and re- 
: of all, of these, according to the flesh, 
the Messiah came, who is over all, God blessed 


_ WI. The apostle proceeds to make mention 
of the faith of the other patriachs, isaac and 
Jacob, and the rest of this happy family, v. 
13. Here observe, 

‘1. The trial of their faith in the imper- 
fection of their present state. They had 
not received the promises,that is, they had not 

‘received the things promised, they had not 
ee bece put into possession of Canaan, they 
aad not yet seen their numerous issue, they 
had not seen Christ in the flesh. Observe, 
<1.) Many that are interested in the promises 
© not presently receive the things promised. 

2.) One imperfection of the present state 
of the saints on earth is that their happiness 
lies more in promise and reversion than in 
actual enjoyment and possession. The gos- 

state is more perfect than the patriarchal, 

mr more of the promises are now fulfilled. 

The heavenly state will be most perfect of all; 

for there all the promises will have their full 
accomplishment. 

2. The actings of their faith during this 
imperfect state ofthimgs. Though they had 
not received the promises, yet, 

(1.) They saw them afar off. Faith has a | 
clear and a strong eye, and can see promised 
mercies ata great distance. Abraham asl 
Christ’s day, when it was afar off, and re- 
joiced, John vil. 56. 

(2.) They were persuaded of them, that 
they were true and shouid be fulfilled. Faith 
sets to its seal that God is true, and thereby 
settles and satisfies the soul. 

_ (8.). They embraced them. Their faith 


-wasa faith of consent. Faith hasalongarm, | 


" 
= 


7” 


CHAP. XI. 


Exemplars of faith. 


and car lay hold of blessings at a great 
distance, can make them present, can love 
them, and rejoice inthem; and thus ante- 
date the enjoyment of them. 

(4.) They confessed that they were strangers 
and pilgrims on earth. Observe, [1.] Their 
condition: Strangers and pilgrims. They are 
strangers as saints, whose home is heaven; 
they are pilgrims as they are travelling towards 


| their home, though often meanly and slowly. 


[2.] Their acknowledgment of this their 
condition: they were not ashamed to own it; 
both their lips and theirlives confessed their 
present condition. They expected little from 
the world. They cared not to engage much 
in it. They endeavoured to lay aside every 
weight, to gird up the loims of their minds 
to mind their way, to keep company and pace 
with their fellow-travellers, looking for dif- 
ficulties, and bearing them, and longing to 
get home. 

(5.) Hereby they declared plainly that they 
sought another country (ec. 14), heaven, their 
own country. For their spiritual birth is 
thence, there are their best relations, and there 
is theirinheritance. This country they seek: 
their designs are forit; their desires are after 
it; their discourse is about it; they diligently 
endeavour to clear up their title to it, to have 
their temper suited to it, to have their con- 
versation in it, and to come to the enjoyment 
of it. 

(6.) They gave full proof of their sincerity 
in making such aconfession. For, [1.] They 
were not mindful of that country whence 
they came, v.15. They did not hanker after 
the plenty and pleasures of it, nor regret and 
repent that they had leftit; they had no 
desire to return to it. Note, Those that are 
once effectually and savingly called out of a 
sinful state have no mind to return into it 
again; they now know better thimgs. [2.] 
They did not take the opportunity that 
offered itself for their return. They might 
have had such an opportunity. They had 
time enough to return. They had natural 
strength to return. They knew the way_ 
Those with whom they sojourned would have 
been willing enough to part with them. 
Their old friends would have been glad to 
receive them. They had sufficient to bear 
the charges of their journey; and flesh and 
blood, a corrupt counsellor, would be some- 
times suggesting tothemareturn. But they 
stedfastly adhered to God and duty under all 
discouragements and against all temptations 
to revolt from him. So should we all do. 
We shall not want opportunities to revolt 
from God; but we must show the truth of 
our faithand profession by a steady adherence 
to him to the end of our days. Their sin- 
cerity appeared not only in not returning to 
their former country, but in desiring a better 
country, that is, aheavenly. Observe, First, 
The heavenly country is better than any upon 
earth; itis better situated, better stored with 

every thing that is good, better secured from 


ee ae 


; paneienaeens scantttaruihar. -wahenietetal pres Ln Taber 


oT cr aa “ Pew aa 


Exemplars of faith. 
every thing that is evil; the employments, 
tae enjoyments, the society, and every thin 
in it, are better than the best in this world. 
Secondly, All true believers desire this better 
country. True faith draws forth sincere and 
fervent desires ; and the stronger faith is the 
more fervent those desires will be. 

(7.) They died in the faith of those pro- 
mises; not only lived by the faith of them, 
but died in the full persuasion that all the 
promises would be fulfilled to them and 
theirs, v.13. That faith Reld out to the last. 
By faith, when they were dying, they re- 
ceived the atonement ; they acquiesced in the 
will of God; they quenched all the fiery darts 
of the devil; they overcame the terrors of 
death, disarmed it of its sting, and bade a 
cheerful farewell to this world and to all the 
comforts and crosses of it. ‘These were the 
actings of their faith. Now observe, 

3. The gracious and great reward of thei 
faith. God is not ushamed to be their God, 
for he hath prepared for them a city, v. 16. 
Note, (1.) God is the God of all true be- 
lievers ; faith gives them an interest in God, 
and inall his fulness. (2.) Heis called their 
God. He calls himself so: I am the God of 
Abraham, and the God of Isaac, and the God 
of Jacob; he gives them leave to call him 
so; and he gives them the spirit of adoption, 
to enable them to cry, Abba, Father. (3.) 
Notwithstanding their meanness by nature, 
their vileness by sin, and the poverty of their 
outward condition, God is not ashamed to be 
ealled their God : such is his condescension, 
such is his love to them; therefore let them 
never be ashamed of being called his people. 
nor of any of those that are truly so, how 
much soever despised in the world. Above 
ali, let them take care that they be not a 
shame and reproach to their God, and so 
provoke him to be ashamed of them; but 
let them act so as to be to him for a name, 
and for a praise, and for a glory. (4.) As 


the proof of this, God has prepared for them } 


a city, a happiness suitable to the relation 
into which he has taken them. For there is 
nothing in this world commensurate to the 
love of Godin being the God of his people ; 
and, if God neither could nor would give 
his people anything better than this world 
affords, he would be ashamed to be called 
sheir God. If he takes them into such a re- 
lation to himself, he will provide for them 
accordingly. If he takes to himself the title 
of their God, he will fully answer it, and act 
up to it; and he has prepared that for them 
in heaven which will fully answer this cha- 
tacter and relation, so that it shall never be 
said, to the reproach and dishonour of God, 
that he has adopted a people to be his own 
children and then taken no care to make a 
suitable provision for them. The considera- 
tion of this should inflame the affections, 
enlarge the desires, and excite the diligent 
endeavours, of the people of God after this 
city that he has prepared for them. 


HEBREWS.  ~— 


‘famine he was forced out of Canaan j 
| Egvpt,—when he was obliged to fight’ 


Ss =o 
fae 


VII. Now after the ape it 
account of the faith of thers, 
he returns to him again, ar 
instance of the greatest trial 
that stands upon record, either in 
of the father of the faithful or of 
spiritual seed; and this was his o} 
Isaac: By faith Abraham, when he was tr 
offered up Isaac ; and he that had rece 
the promises offered up his only-bego 
v.17. In this great example observe, — 

1. The trial and exercise of Ab 
faith ; he was tried indeed. It is said (G 
xxii. 1), God in this tempted Abraham ; 
to sin, for so God tempteth no man, but ¢ 
tried his faith and obedience to purp 
God had before this tempted or tried the fi 
of Abraham, when he called him away fi 
his country and father’s house,—when b 


five kings to rescue Lot,—when Sarah 
taken from him by Abimelech, and in m 
other instances. But this trial was gre 
than all; he was commanded to offer up 
sonIsaac. Read the account of it, Gen. xx 
There you will find every word was a t 
“Take now thy son, thine only son Is 
whom thou lovest, and get thee into the | 
of Moriah, and offer him there for a bu 
offering upon one of the mountains whic 
will tell thee of. Take thy son, not one 
thy beasts or slaves, thy only son by Sar 
Isaac thy laughter, the child of thy joy: 
delight, whom thou lovest as thine own sot 
take him away to a distant place, three da 
journey, the land of Moriah; do not ¢ 
leave him there, but offer him for a bur 
offering.” A greater trial was never | 
upon any creature. The apostle here m 
tions some things that very much added 
the greatness of this trial. (1.) He was 
upon it after he had received the promi 
that this Isaac should build up his fam 
that in him his seed should be called ( 

and that he should be one of the pro 
of the Messiah, and all nations ble 
him; so that, in being called to offer 
Isaac, he seemed to be called to destre 
cut off his own family, to cancel the p 
of God, to prevent the coming of C! 
destroy the whole world, to sacrifice 
soul and his hopes of salvation, and 
off the church of God at one blow: 
terrible trial! (2.) That this lsaae w 
only-begotten son by his wife Sarah, the o1 
one he was to have by her, and the only 4 
that was to be the child and heir of the p 
mise. Ishmael was to be put off with eart 
greatness. The promises of a posterity, 2 
of the Messiah, must either be fulfilled 
means of this son or not at all; so that, b 
sides his most tender affection to this 
son, all his expectations were bound up 
him, and, if he perished, must perish 

him. If Abraham had ever so many s@ 
this was the only son who could convey 


7 


nations the promised blessing. A son for 
whom he waited so long, whom he received 
m so extraordinary a manner, upon whom his 
heart was set—to have this son offered up as 
a sacrifice, and that by his own hand ; it was 
a trial that would have overset the firmest 
and the strongest mind that ever informed a 
human body. 

2. The actings of Abraham’s faith in so 
great atrial: he obeyed; he offered up Isaac ; 
he intentionally gave himup by his submissive 
soul to God, and was. ready to have done it 
actually, according to the command of God ; 
he went as far in it as to the very critical 
moment, and would have gone through with 
it if God had not prevented him. Nothing 
could be more tender and moving than those 
words of Isaac: My father, here is the wood, 
here is the fire ; but where is the lamb for the 
burnt-offering ? little thinking that he was to 
be the lamb; but Abraham knew it, and yet 
he went on with the great design. 

3. The supports of his faith. They must 
be very great, suitable to the greatness of the 
trial: He accounted that God was able to raise 
him from the dead, v.19. His faith was sup- 
ported by the sense he had of the mighty 
er of God, who was able to raise the dead; 
Beeasoned thus with himself, and so he re- 
solved all his doubts. It does not appear 
that he had any expectation of being counter- 
-and prevented from offering up his 
son; such an expectation would have spoiled 
the trial, and consequently the triumph, of 
his faith; but he knew that God was able to 
raise him from the dead, and he believed that 
God would do so, since such great things 
depended upon his son, which must have 
failed if Isaac had nota further life. Observe, 
(1.) God is able to raise the dead, to raise 
dead bodies, and to raise dead souls. (2.) 
The belief of this will carry us through the 
greatest difficulties and trials that we can 
meet with. (3.) It is our duty to be reason- 
ing down our doubts and fears, by the con- 
sideration of the almighty power of God. 

4. The reward of his faith in this great 

trial (». 19): he received his son from the 


CHAP. Xi. 


- 
Exemplars of faita 

VIII. Of the faith of Isaac, v.20. Sume- 
thing of him we had before interwoven with 
the story of Abraham; here we have some- 
thing of a distinct nature—that by faith he 
blessed his two sons, Jacob and Esau, con- 
cerning things to come. Here observe, 

1. The actings of his faith: He blessed 
Jacob and Esau concerning things to come. 
He blessed them; that is, he resigned them 
up to God in covenant; he recommended 
God and religion to them; he prayed for 
them, and prophesied concerning them, what 
would be the condition, and the condition 
of their descendants: we have the account of 
this in Gen. xxvii. Observe, (1.) Both Jacob 
and Esau were blessed as Isaac’s children, at 
least as to temporal good things. It is a 
great privilege to be the offspring of good 
parents, and often the wicked children of 
good parents fare the better in this world for 
their parents’ sake, for things present are in 
the covenant; but they are not the best 
things, and no man knoweth love or hatred 
by having or wanting such things. (2.) 
Jacob had the precedency and the principal 
blessing, which shows that it is grace and 
the new birth that exalt persons above their 
fellows and qualify them for the best bless- 
ings, and that it is owing to the sovereign 
free grace of God that in the same family 
one is taken and another left, one loved and 
the other hated, since all the race of Adam 
are by nature hateful to God—that if one has 
his portion in this world, and the other in the 
better world, it is God who makes the differ- 
ence; for even the comforts of this life are 
more and better than any of the children of 
men deserve. 

2. The difficulties Isaac’s faith struggled 
with. (1.) He seemed to have forgotten how 
God had determined the matter at the birth 
of these his sons, Gen. xxv. 23. This should 
have been a rule to him all along, but he was 
rather swayed by natural affection, and by 
general custom, which gives the de.ible por- 
tion of honour, affection, and adventage, to 
the first-born. (2.) He acted in this matter 
with some reluctance. When he came to 


Gead in a figure, in a parable. (1.) He re-| pronounce the blessing, he trembled very 


ceived his son. He had parted with him to} exceedingly (Gen. xxvii. 33); and he charged 
God, and God gave him back again. The| Jacob that he had subtly taken away Esau’s 
best way to enjoy our comforts with comfort | blessing, v. 33, 35. But, notwithstanding 
is to resign them up to God; he will then all this, Isaac’s faith recovered itself, and he 
return them, if not in kind, yet in kindness. | ratified the blessing: I have blessed him, yea, 
(2.) He received him from the dead, for he} and he shail be blessed. Rebecca and Jacob 
gave him up for dead ; he wasas a dead child | are not to be justified in the indirect means 
to him, and the return was to him no less | they used to obtain this blessing, but God 
than a resurrection. (3.) This was a figure | wil! be justified in overruling even the sins 


or parable of something further. It was a 


a of the sacrifice and resurrection of | 
Christ, of whom Isaac was a type. It was’a| 


and earnest of the glorious resurrec- 
tion of all true believers, whose life is not 
lost, but hid with Christ in God. We come 
now ‘o the faith of other Old-Testament 
saints, mentioned by name, and by the par- 
*eular trials and actings of their faith 


of men to serve the purposes of his glory. 
Now, the faith of Isaac thus prevailing over 
his unbelief, it has pleased the God of Isaac 
to pass by the weakness of his faith, to com- 
mend the sincerity of it, and record him 
among the elders, who through faith have 
obtained a good report. We now go on to, 
| IX. The faith of Jacob (c. 21), who, when 
1 4€ was dying, blessed both the sons of Joseph, 


é 


Ezempluvs of fartir. 


and worshipped, leaning upon the top of his 
staff. There were a great many instances of 
the faith of Jacob; his life was a life of faith, 
and his faith met with great exercise. But 
it has pleased God to single two instances 
out of many of the faith of this patriarch, 
besides what has been already mentioned in 
the account of Abraham. Here observe, 

1. The actings of his faith here mentioned, 
and they are two :— 

(1.) He blessed both the sons of Joseph, 
Ephraim and Manasseh; he adopted them 
into the number of his own sons, and so into 
the congregation of Israel, though they were 
born in Egypt. Itis doubtless a great bless- 
ing to be joined to the visible church of God 
in profession and privilege, but more to be 
sO in spirit and truth. [1.] He made them 
both heads of different tribes, as if they had 
been his own immediate sons. [2.] He 
prayed for them, that they might both'be 
blessed of God. [3.] He prophesied that 
they should be blessed; but, as [saae did 
before, so now Jacob prefers the younger, 
Ephraim; and though Joseph had placed them 
so, that the right hand of his father should 
be laid on Manasseh, the elder, Jacob wit- 
tingly laid it on Ephraim, and this by divine 
direction, for he could not see, to show that 
the Gentile church, the younger, should have 
a more abundant blessing than the Jewish 
church, the elder. 

(2.) He worshipped, leaning. on his staff ; 
that is, he praised God for what he had done 
for him, and for the prospect he had of ap- 
proaching blessedness; and he prayed for 
those he was leaving behind him, that reli- 
gion might live in his family when he was 
gone. He did this leaning on the top of his 
staff ; not as the papists dream, that he wor- 
shipped some image of God engraven on the 
head of his staff, but intimating to us his 
great natural weakness, that he was not able 
to support himself so far as to sit up in his 
bed without a staff} and yet that he would 
not make this an excuse for neglecting the 
worshipping of God; he would do it as well 
as he could with his body, as well as with 
his spirit, though he could not do it as well 
as he would. He showed thereby his de- 
pendence upon God, and testified his condi- 
tion here asa pilgrim with his staff, and his 
weariness of the world, and willingness to be 
at rest. 

2. The time and season when Jacob thus 
acted his faith: when he was dying. He 
lived by faith, and he died by faith and in 
faith. Observe, Though the grace of faith is 
of universal use throughout our whole lives, 
yet it is especially so when we come to die. 
Faith has its greatest work to do at last, to 
help believers to finish well, to die to the 
Lord, so.as to honour him, by patience, hope, 
and joy—so as to leave a witness behind 
them of the truth of God’s word and the ex- 
cellency of his ways, for the conviction and 


establishment of all who attend them in their! often gives his people living comforts In! dy 


HEBREWS. 


dying moments. ‘The 

parents can finish their 
their families and wors 
We have now come to, — : 

X. The faith of Joseph, 7. 22. 
also we consider, 

1. What he did by his faith; He | 
mention of the departing of the chil 
Israel, and gave commandment coneernin 
bones. The passage is out of Gen. 1. 
Joseph was eminent for his faith, thor 
had not enjoyed the helps for it which 
rest of his brethren had. He was s 
Egypt. He was tried by temptations 
sin, by persecution, for retaining his inte 
He was tried by preferment and power in 
court of Pharaoh, and yet his faith held: 
and carried him through to the last. 
He made mention by faith of the depar 
of the children of Israel, that the time sh 
come when they should be delivered ov 
Egypt; and he did this both that hex 
caution them against the thoughts of sett 
in Egypt, which was now a place of pi 
and ease to them; and also that he m 
keep them from sinking under the 
and distresses which he foresaw were con 
upon them there; and he does it to cor 
himself, that though he should not liv 
see their deliverance, yet he could die in 
faith of it. (2.) He gave commandr 
cerning his bones, that they should » 
them unburied in , till God sho 
deliver them out of that house of bon¢ 
and that then they should carry his bk 
along with them into Canaan and 
them there. Though believers are 
concerned for their souls, yet they 
wholly neglect their bodies, as beiz 
bers of Christ and parts of themselves, wl 
shall at length be raised up, and be the ha 
companions. of their glorified souls to 
eternity. Now Joseph gave this order, 
that he thought his being buried in Eg 
would either prejudice his soul or pret 
the resurrection of his body (as some of 
rabbies fancied that all the Jews whox 
buried out of Canaan must be conve 
derground to Canaan before they c 
again), but to testify, [1.] That f 
had lived and died in errs i he | 
live and die an Egyptian, an I 
[2.] That he preferred a significant b 
Canaan before a magnificent one in Egyj 
[3.] That he would go as far with his pee 
as he could, though he could not go : 
as he would. [4.] ‘That ‘he believed the) 
surrection of the body, and the communi 
that his soul should presently have with 
parted saints, as his body had with their’ 
bodies. [5.] Toassure them that God wot 
be with them in Egypt, and deliver then 
of it in his own time and way. A 

2. When it was that the faith of Jose 
acted after this manner; psig in 
case of Jacob, when he was dying. | 


fhe 


: + CHAP. XI. Exemplars of faith. 
Moments ; and when he does it is their duty, | no authority nor obligation. Faith isa great 
as they can, to communicate them to those | preservative against the sinful slavish fear of 
about them, for the glory of God, for the| men, as it sets God hefore the soul, and 
honour of religion, and for the good of their | shows the vanity of the creature and its sub. 
brethren and friends. We go on now to, ordination to the will and power of God 
XI. The faith of the parents of Moses, | The apostle next proceeds to, 
which is cited from Exod. ii. 3, &c. Here} XII. The faith of Moses himself (v. 24, 
observe, 1. The acting of their faith: they | 25, &c.), here observe, 
hid this their son three months. Though! 1. An instance of hisfaith in conquering 
the mother of Moses is mentioned in| the world. 
the history, yet, by what is here said,itseems| (1.) He refused to Se called the son of 
his father not only consented to it, but con-| Pharaoh’s daughter, whose foundling he was, 
sulted about it. It is a happy thing where | and her fondling too; she had adopted him 
yoke-fellows draw together in the yoke of | for her son, and he refused it. Observe, [1.] 
ith, as heirs of the grace of God; and when | How great a temptation Moses was under. 
they do this in a religious concern for the | Pharaoh’s daughter is said to have been his 
good of their children, to preserve them not | only child, and was herself childless ; and 
only from those who would destroy their | having found Moses, and saved him as she 
lives, but from those who would corrupt | did, she resolved to take him and bring him 
their minds. Observe, Moses was persecuted | up as her son; and so he stood fair to be in 
imes, and forced to be concealed; in this | time king of Egypt, and he might thereby 
he was a type of Christ, who was persecuted | have been serviceable to Israel. He owed 
almost as soon as he was born, and his| his life to this princess; and to refuse such 
arents were obliged to flee with him into/| kindness from her would look not only like 
for his preservation. It is a great} ingratitude to her, but a neglect of Provi- 
sy to be free from wicked laws and edicts; | dence, that seemed to intend his advance- 
but, when we are not, we must use all lawful} ment and his brethren’s advantage. [2.] 
neans for our security. In this faith of | How glorious was the triumph of his faith 
Oses’s parents there was a mixture of|in so great atrial. He refused to be called 
, but God was pleased to overlook it. | the son of Pharaoh’s daughter lest he should 
9. The reasons of their thus aeting. Noj undervalue the truer honour of being a son of 
doubt, natural affection could not but move | Abraham, the father of the faithful; he re- 
hem; but there was something further. | fused to be called the sonof Pharaoh’s daughter 
sy saw he was a proper child, a goodly | lestit should look like renouncing his religion 
(Exod. ii. 2), exceedingly fair, as in| as wellas his relation to Israel ; and no doubt 
Acts vii. 20, aorsioc 79 Oe@—venustus Deo— | both these hemusthave done if he hadaccepted 
ir to God. There appeared in him some-| this honour; he therefore nobly refused it. 
fest uncommon; the beauty of the Lord} (2.) He chose rather to suffer affliction 
sat upon him, as a presage that he was born | with the people of God than to enjoy the plea- 
Gad things, and that by conversing with | sures of sin for a season, v. 25. He was 
hi 


is face should shine (Exod. xxxiv. 29), | willing to take his lot with the people of God 
what bright and illustrious actions he should | here, though it was a suffering lot, that he 
do for the deliverance of Israel, and how his| might have his portion with them hereafter, 
ni should shine in the sacred records. | rather than to enjoy all the sensual sinful 
Sometimes, not always, the countenance is pleasures of Pharaoh’s court, which would be 
the index of the mind. 3. The prevalency | but foraseason, and would then be punished 
of their faith over their fear. They were not | with everlasting misery. Herein he acted ra- 
a of the king’s commandment, Exod. i. | tionally as well as religiously, and conquered 
29. That was a wicked and a cruel edict, | the temptation to1vorldly pleasure as he had 
that all the males of the Israelites should be| done before to worldly preferment. Here 
destroyed in their infancy, and so the name | observe, [1.] The pleasures of sin are and 
of Israel must be destroyed out of the earth. | will be but short; they must end in speedy 
But they did not so fear as presently to give| repentance or in speedy ruin. [2.] The 
up their child ; they considered that, if none | pleasures of this world, and especially those 
of the males were preserved, there would be | of a court, are too often the pleasures of sin ; 
an end and utter ruin of the church of God and they are always so when we cannot enjoy 
and the true religion, and that though in; them without deserting God and his people. 
their present state of servitude and oppression | A true believer will despise them when they 
yne would praise the dead rather than the| are offered upon such terms. [3.] Suffering 
ving, yet they believed that God would | is to be chosen rather than sin, there being 
preserve his people, and that the time was/| more evil in the least sin than there can be 
coming when it would be worth while for an}in the greatest suffering. [4.] It greatly 
Israelite to live. Some must hazard their | alleviates the evil of suffering when we suffer 
own lives to preserve their children, and they | with the people of God, embarked in the 
were resolved to do it; they knew the king’s | same interest and animated by the same Spirit. 
commandment was evil in itself, contrary to: (3.) He accounted the reproaches of Christ 
the laws of God and nature, and therefore of | greater riches than the treasures of Equpt 


q 


ay “ eeitet os 


ea aA ar 


oe 
Sr i 


SRE TE ih NOP IOS 


Exemplurs of faith. 


». 26. See how Moses weighed r.atters : in 
one scale he put the worst of religion—the 
reproaches of Christ, in the other scale the 
best of the world—the treasures of Egypt : 
and in his judgment, directed by faith, the 
worst of religion weighed down the best of 


the world. The reproaches of the church of | faith he forsook Egypt, not fearing 


God are the reproaches of Christ, who is, and 
has ever been, the head of the church. Now 
here Moses conquered the riches of the 
world, as before he had conquered its honours 
and pleasures. God’s people are, and always 
have been, a reproached people. Christ 
accounts himself reproached in their re- 
proaches; and, while he thus interests him- 
self in their reproaches, they become riches, 
and greater riches than the treasures of the 
richest empire in the world; for Christ will 
reward them with a crown of glory that 
fades not away. Faith discerns this, and 
determines and acts accordingly. 

2. The circumstance of time is taken no- 
‘ice of, when Moses by his faith gained this 
victory over the world, in all its honours, 
pleasures, and treasures: When he had come 
to years (v. 24); not only to years of discre- 
tion, but of experience, to the age of forty 
years—when he was great, or had come to 
maturity. Some would take this as detract- 
ing from his victory, that he gained it so late, 
that he did not make this choice sooner ; but 
it 1s rather an enhancement of the honour of 
his self-denial and victory over the world 
that he made this choice when he had grown 
ripe for judgment and enjoyment, able to 
know what he did and why he did it. It 
was not the act of a child, that prefers 
counters to gold, but it proceeded from ma- 
ture deliberation. It is an excellent thing 
for persons to be seriously religious when in 
the midst of worldly business and enjoy- 
ments, to despise the world when they are 
most capable of relishing and enjoying it. 

3. What it was that supported and 
strengthened the faith of Moses to such a 
degree as to enable him to gain such a vic- 
tory over the world: He had respect unto the 
recompence of reward, that is, say some, the 
deliverance out of Egypt; but doubtless it 
means much more—the glorious reward of 
faith and fidelity in the other world. Ob- 
serve here, (1.) Heaven is a great reward, 
surpassing not only all our deservings, but 
all our conceptions. It is a reward suitable 
to the price paid for it—the blood of Christ ; 
suitable to the perfections of God, and fully 
answering to all his promises. It is a re- 
ecompence of reward, because given by a 
righteous Judge for the righteousness of 
Christ to righteous persons, according to the 
righteous rule of the covenant, of grace. (2.) 
Believers may and ought to have respect to 
this recompence of reward; they should ac- 
quaint themselves with it, approve of it, and 
jive in the daily and delightful expectation 
of it. Thus it will prove a land-mark to 


direct their course, a load-stone to draw their | and spared them and theirs. Now, 


HEBREWS 


heart:, a sword to con 
spur to quicken them to di 
to refresh them under all t 
doing and suffering work. 
4. We have another instance of t 
of Moses, namely, in forsaking Egy 


of the king, v.27 Observe here 
product of his faith : He forsook - 
all its power and pleasures, and 
the conduct of Israel out of it. T 
forsook Egypt : [1.] As a supposed ¢ 
when the king’s wrath was incens 
him for killing the Egyptian (E 
15), where it is said he feared, not with 
of despondency, but of discretion, t 
his life. [2.] As a commander andr 
Jeshurun, after God had employed | 
humble Pharaoh and make him will 
let Israel go. (2.) The prevalency 
faith. It raised him above the fi 
king’s wrath. ‘Though he knew t 
great, and levelled at him in particul 
that it marched at the head of a nun 
host to pursue him, yet he was not ¢ 
and he said to Israel, Fear not, 
i3. Those who forsook Egypt m 
the wrath of men ; but they need not ' 
for they are under the conduct of th 
who is able to make the wrath of tf 
praise him, and restrain the remainder 
(3.) The principle upon which his faitl 
in these his motions: He endured, as’ 
him that was invisible. He bore 
invincible courage under all da 
endured all the fatigue of his emp 
which was very great; and this t 
the invisible God. Observe, [1.] 
with whom we have to do is an it 
God: he is so to our senses, to the 
the body ; and this shows the folly 
who pretend to make images of G 
no man hath seen, nor can see. 
faith we may see this invisible G 
may be fully assured of his existe 
providence, and of his gracious and 
presence with us. [3.1] Such a si 
will enable believers to endure t 
whatever they may meet with in the wa 
5. We have yet another instance 0 
faith of Moses, in keeping the pas 
sprinkling of blood, v. 28. The 
this we have in Exod. xii. 13—23. 
all Israel kept this passover, yet it 
Moses that God delivered the instituti 
it; and, though it was a great 
Moses by faith both delivered it t 
people and kept it that night in the | 
where he lodged. The passover was ¢ 
the most solemn institutions of the Ol 
tament, and a very significant type of Ci 
The occasion of its first observance 
traordinary: it was in the same ni, 
God slew the first-born of the E 
but, though the Israelites lived am 
the destroying angel passed over thei! 


ark them out for it, a lamb must be slain; 
e blood of it must be sprinkled with a 
inch of hyssop upon the lintel of the door, 
don the two side-posts; theflesh of the lamb 
ust be roasted with fire; and it must be all 

it eaten that very night with bitter herbs, 


tte ye Ss ee 


Exemplars of faith 


tmuguismiag favour, and to | the Israelitcs, ander Joshua their leader, be- 


fore the walls of Jericho. The story we have 
Josh. vi. 5,&c. Here observe, 1. The means 
prescribed of God to bring down the walls of 
Jericho. It was ordered that they should 
compass the walls about once a day for seven 
days together and seven times the last day, 


a travelling posture, their loins girt, their | that the priests should carry the ark when 


oes on their feet, and their staff in their 
nd. This was accordingly done, and the 
stroying angel passed over them, and slew 
e first-born of the Egyptians. This opened 
way for the return of Abraham’s posterity 
to the land of promise. The accommoda- 
m of this type is not difficult. (1.) Christ 
that Lamb, he is our Passover, he was sa- 
ificed for us. (2.) His blood must be 
rinkled ; it must be applied to those who 
ve the saving benefit of it. (3.) It is ap- 
ied effectually only to the Israelites, the 
osen people of God. (4.) It is not owing 
our inherent righteousness or best per- 
rmances that we are saved from the wrath 
God, but to the blood of Christ and his 
iputed righteousness. If any of the families 
fiecel had neglected the sprinkling of this 
pod upon their doors, though they should 
ve spent all the night in prayer, the de- 
foying angel would have broken in upon 
em, and slain their first-born. (5.) Wherever 
is blood is applied, the soul receives a 
hole Christ by faith, and lives upon him. 
.) This true faith makes sin bitter to the 
ul, even while it receives the pardon and 
onement. (7.) All our spiritual privileges 
| earth should quicken us to set out early, 
id get forward, in our way to heaven. (8.) 
20se who have been marked out must ever 
member and acknowledge free and dis- 
iguishing grace. 
XIII. Bis next instance of faith is that of 
e Israelites passing through the Red Sea 
ider the conduct of Moses their leader, v. 29. 
ae Story we have in Exodus, ch.xiv. Ob- 


rve, ; 

1. The preservation and safe passage of 
e Israelites through the Red Sea, when 
ere was no other way to escape from Pha- 
oh and his host, who were closely pursuing 
em. Here we may observe, (1.) Israel’s 
mger was very great; an enraged enemy 
ith chariots and horsemen behind them; 
eep rocks and mountains on either hand, 
id the Red Sea before them. (2.) Their 
liverance was very glorious. By faith they 
ssed through the Red Sea as on dry land; 
e grace of faith will help us through all the 
mgers we meet with in our way to heaven. 
2. The destruction of the Egyptians. They, 
esumptuously attempting to follow Israel 
rough the Red Sea, being thus blinded and 
wrdened to their ruin, were all drowned. 
heir rashness was great, and their ruin was 
fievous. When God judges, he will over- 
me; and it is plain that the destruction of 
nners is of themselves. 

IV. The next instance of faith 1s that of 


they compassed the walls about, and should 
blow with trumpets made of rams’ horns, and 
sound a longer blast than before, and then 
all the people should shout, and the walls of 
Jericho should fall before them. Here was 
a great trial of their faith. The method pre- 
scribed seemed very improbable to answer 
such an end, and would doubtless expose 
them to the daily contempt of their enemies ; 
the ark of God would seem to be in danger. 
But this was the way God commanded them 
to take, and he loves to do great things by 
small and contemptible means, that his own 
arm may be made bare. 2. The powerful 
success of the prescribed means. The walls 
of Jericho fell before them. This was a 
frontier town in the land of Canaan, the first 
that stood out against the Israelites. God 
was pleased in this extraordinary manner to 
slight and dismantle it, in order to magnify 
himself, to terrify the Canaanites, to strengthen 
the faith of the Israelites, and to exclude all 
boasting. God can and will in his own time 
and way cause all the powerful opposition 
that is made to his interest and glory to fall 
down, and the grace of faith is mighty through 
God for the pulling down of strong-holds; 
he will make Babylon fall before the faith of 
his people, and, when he has some great 
thing to do for them, he raises up great and 
strong faith in them. 

XV. The next instance is the faith of Ra- 
hab, v.31. Among the noble army of be- 
lievizg worthies, bravely marshalled by the 
apostle, Rahab comes in the rear, to show 


that God is no respecter of persons. Here 
consider, 
1. Who this Rahab was. (1.) She was a - 


Canaanite, a stranger to the commonwealth of 
Israel, and had but little help for faith, and 
yet she was a believer; the power of divine 
grace greatly appears when it works without 
the usual means of grace. (2.) She was a 
harlot, and lived in a way of sin; she was 
not only a keeper of a public house, but a 
common woman of the town, and yet she be- 
lieved that the greatness of sin, if truly re- 
pented of, shall be no bar to the pardoning 
mercy of God. Christ has saved the chief af 
sinners. Where sin has abounded, grace hes 
superabounded. 

2. What she did by her faith: She re 
ceived the spies in peace, the men that Joshua 
had sent to spy out Jericho, Josh. ii. 6, 7. 
She not only bade them welcome, but she 
concealed them from their enemies who 
sought to cut them off, and she made a noble 
confession of her faith, 7. 9—11. She en. 
gaged them to covenant with her to show fa 


: Hn € 
Pe SE Per SP 


een a 


Y Cat ee 


Exemplars of fatth. 


vour to her and ners, when God should show 
kindness to them, and that they would give 
ner a sign, which they did, a line of scarlet, 
which she was to hang forth out of the win- 
dow ; she sent'them away with prudent and 
friendly advice. Learn here, (1.) True faith 
will show itself in good works, especially to- 
wards the people of God. (2.) Faith will 
venture all hazards in the cause of God and 
his people ; a true believer will sooner expose 
his own person than God’s interest and people. 
(3.) A true believer is desirous, not only to 
be in covenant with God, but in communion 
with the people of God, and is willing to cast 
in his lot with them, and to fare as they fare. 

3. What she gained by her faith. She 
escaped perishing with those that believed 
not. Observe, (1.) The generality of her 
neighbours, friends and fellow-citizens, pe- 
rished; it was an utter destruction that befel 
that city: man and beast were cut off. (2.) 
The cause of the people of Jericho’s destruc- 
tion—unbelief. They believed not that Is- 
rael’s God was the true God, and that Israel 
was the peculiar people of God, though they 
had evidence sufficient of it. (3.) The signal 
preservation of Rahab. Joshua gave a strict 
charge that she should be spared, and none 
butishe and hers; and she taking care that 
the sign, the scarlet thread, should be hung 
out, her family were marked out for mercy, 
and perished uot. Singular faith, when the 
generality arenot only unbelievers, but against 
believers, will be rewarded with singular fa- 
vours in times of common calamity. 


32 And what shall I more say? 
for the time would fail me to tell of 
Gedeon, and of Barak, and of Sam- 
son, and of Jephthae ; of David also, 
and Samuel, and of the prophets: 
33 Who through faith subdued king- 
doms, wrought righteousness, ob- 
tained promises, stopped the mouths 
of lions, 34 @Quenched the violence 
of fire, escaped the edge of the sword, 
out of weakness were made strong, 
waxed valiant in fight, turned to flight 
the armies of thealiens. 35 Women 
received their dead raised to life again: 
and others were tortured, not accept- 
ing deliverance; that they might ob- 
tain a better resurrection: 36 And 
others had trial of cruel mockings and 
scourgings, yea, moreover of bonds 
and imprisonment: 37 They were 
stoned, they were sawn asunder, were 
tempted, were slain with the sword: 
they wandered. about in sheepskins 
and goatskins; being destitute, af- 
flicted, tormented; 38 (Of whom 
the world was not worthy :) they 


Bhs 
* SF 


HEBREWS. 


m, 
c 


wandered in de 
tains, and in dens, 
the earth. 39 And th 
obtained a good report thr 
received not the promise 
having provided some bette 
us, that they without us s 
be made perfect. 


The apostle having given us a eli 
many eminent believers, whose 
mentioned and the particular trials 
of their faith recorded, now con 
narrative with a more summar 
another set of believers, where th 
acts are not ascribed to particular 
name, but left to be applied by those 
well acquainted with the sacred s 
like a divine orator, he prefaces 
the narrative with an elegant ¢ 
What shali I say more? Time won 
as if he had said, “It is in vain to atte 
exhaust this subject; should I not 
my pen, it would soon run beyond t ne 
of an epistle; and therefore I sha 
mention a few more, and leave you 
upon them.” Observe, 1. After 
searches into the scripture, there is s 
to be learned from them. 2. We m 
consider in divine matters what 
say, and suit it as well as we can 
3. We should be pleased to think 
the number of believers was und 
Testament, and how strong their faith 
the objects thereof were not then 
vealed. And, 4. We should 
now, in gospel times, when the rule 
is more clear and perfect, the numbel 
lievers should be so small and their 
weak. 

I. In this summary account 
mentions, ; ‘ 

1. Gideon, whose story we have in. 
vi. 11, &c. He was an eminent 
raised up of God to deliver his p 
the oppression of the Midianites 
person of mean tribe and family 
a mean employment (threshin 
saluted by dn angel of God int 
manner, The Lord is with thee, t 
man of war.. Gideon could not at: 
such honours, but humbly expo 
the angel about their low and dis 
The angel of the Lord delivers h 
mission, and assures him of < 
firming the assurance by fire out of 
Gideon is directed to offer sacrifice, 
structed in his duty, goes forth 
Midianites, when his army is 
thirty-two thousand to three hun 
these, with their lamps and pitch 
the whole army of the Midianites. 
and ruin: and the same faith 1 
deon so much courage and ho 
him to act with great meekness and 
towards his brethren afterwards. — 


es 


wr 


1 having high and great thoughts of 


Barak, another instrument raised up to 


2.0 
liver Israel out of the hand of Jabin, king of 
naan, Jud. iv., where we read, (1.) Though 
was a soldier, yet he received his com- 
ssion and instructions from Deborah, a 
phetess of the Lord; and he insisted upon 
ving this divine oracle with him in his ex- 


lition: (2.) He obtained a great victory 
his faith over all the host of Sisera. (3.) 
s faith taught him to return all the praise 
d glory toGod: this is the nature of faith ; 
has recourse unto God in all dangers and 
ficulties, and then makes grateful returns 
God for all mercies and deliverances. 
3. Samson, another instrument that God 
sed up fo deliver Israel from the Philis- 
es: his story we have in Judges xiii., xiv., 
, and xvi., and from it we learn that the 
ce of faith is the strength of the soul for 
zat service. If Samson had not had a 
one faith as well as a strong arm, he had 
ver performed such exploits.. Observe, 
| By faith the servants of God shall over- 
even the roaring lion. (2.) True faith 
eknowledged and accepted, even when 
ngled with many failings. (3.) The be- 
‘sfaith endures to the end, and, in dying, 
res him victory over death and all his 
adly enemies ; his greatest conquest he 
yy dying. } 
4. Jephthah, whose story we have, Jud. xi., 
fore that of Samson. He was raised up to 
liver Israe] from the Ammonites. As va- 
us and new enemies rise up against the 
ple of God, various and new deliverers are 
sed up for them. In the story of Jephthah 
serve, (1.) The grace of God often finds 
t, and fastens upon, the most undeserving 
d ili-deserving persons, to do great things 
x and by them. Jephthah was the 
2 of a harlot. (2.) The grace of faith, 
erever it is, will put men upon acknow- 
ing God in all their ways (ch. xi. 11): 
i h rehearsed all his words before the 
rd in Mizpeh. (3.) The grace of faith will 
ike men bold and venturous in a good 
ase. (4.) Faith will not only put men upon 
king their vows to God, but paying their 
ws after the mercy received; yea, though 
sy have vowed to their own great grief, hurt, 
loss, as in the case of Jephthah and his 
ughter. 
5. David, that great man after God’s own 
art. Few ever met with greater trials, and 
y ever discovered a more lively faith. His 
st appearance on the stage of the world was 
meat evidence of his faith. Having, when 
ung, slain the lion and the bear, his faith in 
Wd encouraged him to encounter the great 
liath, and helped him to triumph over him. 
e same faith, enabled him to bear patiently 
? ungrateful malice of Saul and his fa- 


ie er CHAP. ee 
lency of the grace of faith that, while it into possession of ine 
men to do great things, it keeps them | dignity. The same faith made him a very 


and to wait till God skould pnt him! 


Exemplars of faith. 
promised power and 


successful and victorious prince, and, after a 
long life of virtue and honour (though not 
without some foul stains of sin), he died in 
faith, relying upon the everlasting covenant 
that God had made with him and his, ordered 
in all things and sure; and he has left behind 
him such excellent memoirs of the trials and 
acts of faith in the book of Psalmsias will ever 
be of great esteem and use. among the people 
of God. 

6. Samuel, raised up to be a most eminent 
prophet of the Lord to Israel, as well as a 
ruler over them. God revealed himself to 
Samuel when he was but a child, and con- 
tinued to do so till his death. In his story 
observe, (1.) Those are likely to grow up to 
some eminency in faith who begin betimes 
in the exercise of it. (2.) Those whose 
business it is to reveal the mind and will of 
God;to others had need to be well established 
in the belief of it themselves. 

7. ToSamuel he adds, and of the prophets, 
who were extraordinary ministers of the Old- 
Testament church, employed of God some- 
times to denounce judgment, sometimes to 
promise mercy, always toreprove sin; some- 
times to foretel remarkable events, known 
only to God; and chiefly to give notice of 
the Messiah, his coming, person, and offices ; 
for in him the prophets as well as the law 
centre. Now a true and strong faith was 
very requisite for the right discharge of such 
an office as this. 

Il. Having done naming particular per- 
sons, he proceeds to tellus what things were 
done by their faith. He mentions some 
things that easily apply themselves to one 
or other of the persons named ; but he men- 
tions other things that are not so easy to be 
accomodated to any here named, but must be 
left to general conjecture or accommodation. 

1. By faith they subdued kingdoms, v. 33. 
Thus did David, Joshua, and many of the 
judges. Learn hence, (1.) The interests and | 
powers of kings and kingdoms are often set 
up in opposition to God and his people. (2.) 
God can easily subdue all those kings and 
kingdoms that set themselves to oppose him. 
(3.) Faith is a suitable and excellent qualifi- 
cation of those who fight in the wars of the 
Lord; it makes them just, bold, and wise. 

2. They wrought righteousness, both in 
their public and personal capacities; they 
turned many from idolatry to the ways of » 
righteousness ; they believed God, and it 
was imputed to them for righteousness; 
they walked and acted righteously towards 
God and man. It is a greater honour and 
happiness to work righteousness. than to 
work miracles; faith is an active principle 
of universal righteousness. 

3. They obtained promises, both general 
and special. It is faith that, gives us an in- 
terest in the:promises ; it is by faith that we 
have the comfort of the promises: and itis _ 


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ivemplars of faith. 


by faith that we are prepared to wait for the 
promises, and in due time to receive them. 

4. They stopped the mouths of lions ; so 
jid Samson, Judg. xiv. 5, 6., and David, 1 
Sam. xvii. 34, 35, and Daniel, vi. 22. Here 
learn, (1.) The power of God is above the 
power of the creature. (2.) Faith engages 
the power of God for his people, whenever it 
shall be for his glory, to overcome brute 
beasts and brutish men. 

5. They quenched the violence of the fire, v. 
34. So Moses, by the prayer of faith, quenched 
the fire of God’s wrath that was kindled 
against the people of Israel, Num. xi. 1, 2. 
So did the three children, or rather mighty 
champions, Dan. ili. 17—27. ‘Their faith in 
God, refusing to worship the golden image, 
exposed them to the fiery furnace which 
Nebuchadnezzar had prepared for them, and 
their faith engaged for them that power and 
presence of God in the furnace which 
quenched the violence of the fire, so that not 
so much as the smell thereof passed on 
them. Never was the grace of faith more 
severely tried, never more nobly exerted, nor 
ever more gloriously rewarded, than theirs 
was. 

6. They escaped the edye of the sword. 
Thus David escaped the sword of Goliath 
and of Saul; and Mordecai and the Jews 
escaped the sword of Haman. The swords 
of men are held in the hand of God, and he 
ean blunt the edge of the sword, and turn 
it away from his people against their enemies 
when he pleases. Faith takes hold of that 
hand of God which has hold of the swords 
of men; and God has’ often suffered himself 
to be prevailed upon by the faith of his 
people. 

7. Out of weakness they were made strong. 
From national weakness, into which the 
Jews often fell by their unbelief; upon the 
revival of their faith, all their interest and 
affairs revived and flourished. From bodily 
weakness ; thus Hezekiah, believing the word 
of God, recovered out of a mortal distemper, 
and he ascribed his recovery to the promise 
and power of God (Isa. xxxvili. 15, 16), 
What shall I say? He hath spoken it, and 
he hath also done it. Lord by these things 
men live, and in these ws the life of my spirit. 
And it is the same grace of faith that from 
spiritual weakness helps men to recover and 
renew their strength. 

8. They grew valiant in fight. So did 
Joshua, the judges, and David. ‘True faith 
gives truest courage and patience, as it dis- 
cerns the strength of God, and thereby the 
weakness of all his enemies. And they were 
not only valiant, but successful. God, as 
a reward and encouragement of their faith, 
put to flight the armies of the aliens, of those 
who were aliens to their commonwealth, and 
enemies to their religion; God made them 
flee and fall before his faithful servants. 
Believing and praying commanders, at the 
head of believing and praying armies, have 


HEBREWS. 


. - a et 
Pe i a ut 
been so owned and honou 
nothing could stand be! 
9. Women received their 
again, v. 35. i 
(1 Kings xvii. 23), and the Sh 
Kings iv. 36. (1.) In Christ there is 1 
male nor female; many of the weake 
have been strong in faith. (2.) Thoug 
covenant of grace takes in the children o 
lievers, yet it leaves them subject to na 
death. (3.) Poor mothers are loth to re 
up their interest in their children, th 
death has taken them away. (4.) G 
sometimes yielded so far to the tender 
tions of sorrowful women as to restor 
dead children to life again. Thus € 
had compassion on the widow of Nain, 
vii. 12, &c. (5.) This should confirm 
faith in the general resurrection. 
III. Theapostletells us what these belie 
endured by faith. 1. They were toi 
accepting deliverance, v.35. They 
upon the rack, to make them renounce 
God, their Saviour, and their religion. * 
bore the torture, and would not ac 
deliverance upon such vile terms; and 
which animated them thus to suffer wa 
hope they had of obtaining a better resi 
tion, and deliverance upon more honou 
terms. This is thought to refer to 
memorable story, 2 Mace. ch. vii. &e 
They endured trials of cruel mocki: 
scourgings, and bonds and imprisonme 
36. ‘They were persecuted in their re 
tion by mockings, which are cruel to a 
genuous mind ; in their persons by scour 
the punishment of slaves ; in their liber 
bonds and imprisonment. Observe h 
veterate is the malice that wicked men 
towards the righteous, how far it will 
what a variety of cruelties it will in 
exercise upon those against whom 
no cause of quarrel, except in the matte 
their God. 3. They were put to dea 
the most cruel manner; some were si 
as Zechariah (2 Chron. xxiv. 21), 
asunder, as Isaiah by Manasseh. They 
tempted ; some read it, burnt, 2 Mace. 1 
They were slain with the sword. All sc 
deaths were prepared for them; their ene 
clothed death in all the array of cruelf 
terror, and yet they boldly met it ant 
dured it. 4. Those who escaped death 
used so ill that death might seem 1 
eligible than such a life. Their ent 
spared them, only to prolong their mi 
and wear out all their patience; for 
were forced to wander about in 
and goat-skins, being destitute, afl 
tormented ; they wandered about im dé 
and on- mountains, and im dens and ( 
of the earth,.v. 37, 38. They were str 
of the ‘cériveniences of ‘life, and ft 
out of house’ and harbour. They had 
raiment to put’! on, but were fore 
cover themselves: with the skins of” 
beasts. They were driven out of all h 


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‘ ras 


‘ae ig pale Pon “CHAP. XIL. Christ the great exemplar 
and forced to converse with the | much more perfect than the faith of the 


s of the field, to hide themselves in; Old-Testament saints; for their state and 
ans and caves, and make their complaint} dispensation were more perfect than the 
, rocks and rivers, not more obdurate than} former, and were indeed the perfection and 
eir enemies. Such sufferings as these| completion of the former, for without the 
ey endured then for their faith ; and such | gospel-church the Jewish church must have 
ey endured through the power of the grace | remained in an incomplete and imperfect: 
> faith: and which shall we most admire,| state. ‘This reasoning is strong, and should 
ie wickedness of human nature, that is ca-{ be effectually prevalent with us all. 

ible of perpetrating such cruelties on feliow- | CHAP. XII. 

eatures, or the excellency of divine grace, | 1%; «mts, inv chapter, applies what he has collected» th 
at is able to bear up the faithful under | patience and perseverance in the Christian faith and stace, 
ich cruelties, i and to carry them safel y | pressing home the argument, I. From a greater example than ie 


had vet mentioned, and that is Christ himself. ver. 1—3. 
rough all? From the gentle and gracious nature of the afflictions they 


IV. What they obtained by their faith. l. eudured in their Christian course, ver. d—)7. Jil. From the 


communion and conformity between the state of the gospel-churcl 


most honourable character and commen- onearth and the triumphant euies a heaven, ver. 1S, to the end. 
tion from God, the true Judge and foun- 7 HEREFORE seeing we also 
in of honour—that the world was not worthy are compassed about with so 


such men ; the world did not deserve such | ,. es p 
Beaus ; they did not know how to value Asi Fi Sane SS let | 
1em, nor how to use them. Wicked men! BAlOe, ENG) WEEN, an CS yey 


he righteous are not worthy to live in the doth so easily beset us, and let USs.ten 
orld, and God declares the world is not; with patience the race that is set be- 
orthy of them; and, though they widely fore us, 2 Looking unto Jesus the 


ely nt rei ae ‘author and finisher of our faith; who 


st in this world ; and therefore God receives |for the joy that was set before him 
em out of it, to that world that is suitable | endured thecross, despising the shame, 
‘them, and yet far beyond the merit of all/and is set down at the right hand of 


eir services and sufferings. 2. They 0b-|the throne of God. 3 For consider 
ined a good report (v. 39) of all good men, 


id of the truth itself, and have the honour him that endured such co ntradiction 
be enrolled in this sacred calendar of the of sinners against himself, lest ye be 
ld-Testament worthies, God’s witnesses;| wearied and faint in your minds. 
a, they had a witness for them in the con-| Here observe what is the great duty which 
jences of their enemies, who, while they|the apostie urges upon the Hebrews, and 
us abused them, were condemned by their| which he so much desires they would comply 
wn consciences, as persecuting those who] with, and that is, to Jay aside every weight, 
ere more righteous than themselves. 3.| and the sin that did so easily beset them, and 
hey obtained an interest in the promises,| run with patience the race set before them. 
ough not the full possession of them. They|The duty consists of two parts, the one 
id a title to the promises, though they re-| preparatory, the other perfective. 
ived not the great things promised. This; J. Preparatory: Lay aside every weight, 
not meant of the felicity of the heavenly| and the sin, &c. 1. Every weight, that is, 
ate, for this they did receive, when they| all inordinate affection and concern for the 
os in the measure of a part, in one con-| body, and the present life and world. Inor- 

uuent part of their persons, and the much] dinate care for the present life, or fondness 
tter part ; but it is meant of the felicity of | for it, is a dead weight upon the soul, that 
e gospel-state : they had types, but not the} pulls it down when it should ascend upwards, 
ititype ; they had shadows, but had not|/and pulls it back when it should press 
en the substance; and yet, under this im-|forward; it makes duty and difficulties 
rfect dispensation, they discovered this| harder and heavier than they would he. 2 
ecious faith. This the apostle insists upon| The sin that doth so easily beset us; the sin 
render their faith more illustrious, and to| that has the greatest advantage against us, 
‘ovoke Christians to a holy jealousy and| by the circumstances we are in, our constitu- 
nulation ; that they should not suffer them-| tion, our company. This may mean cither the 
ives to be outdone in the exercise of faith] damning sin of unbelief or rather the darling 
+ those who came so short of them in all! sin of the Jews, an over-fondness for their 
e helps and advantages for believing. He| own dispensation. Let us lay aside all ex- 
lis the Hebrews that God had provided some| ternal and internal hindrances. 
tter things for them (v. 40), and therefore] II. Perfective: Run with patience the race 
ey might be assured that he expected at| that is set before us. ‘The apostle speaks 
ast as good things from them; and that|in the gymnastic style, taken from the 
nce the gospel is the end and perfection of | Olympic and other exercises. 

‘Old Testament, which had no excelleney| 1. Christians have a race to run, a race of 
it in its reference to Christ and the gospel,! service and a race of sufferings, a course of 
* expected that their faith should be as  2ctive and passive obedience. eile: 


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> 7 SS bas ceaeh cs PA 


Christ the great exemplar. 
2. This race is set before them; it is 


marked out unto them, both by the word of | excellency, and despised th 


God and the examples of the faithful servants 
of God, that cloud of witnesses with which 
they are compassed about. It is set out by 
proper limits and directions; the mark they 
run to, and the prize they run for, are set 
before them. 

3. This race must be run with patience 
and perseverance. ‘There will be need of 
patience to encounter the difficulties that lie 
im our way, of perseverance to resist all 
temptations to desist or turn aside. Faith 
and patience are the conquering graces, and 
therefore must be always cultivated and kept 
in lively exercise. 

4. Christians have a greater example to 
animate and encourage them in their Chris- 
tian course than any or all who have been 
mentioned before, and that is the Lord Jesus 
Christ: Looking unto Jesus, the author and 
finisher of our faith, v. 2. Here observe, 

(1.) What our Lord Jesus is to his people: 
he is the author and finisher of their faith—the 
beginning, perfecter, and rewarder of it. [1.] 
He is the author of their faith; not only the 
object, but the author. He is the great 
leader and precedent of our faith, he trusted 


in God; he is the purchaser of the Spirit of | for his people. 


faith, the publisher of the rule of faith, the 
efficient cause of the grace of faith, and in all 
respects the author of our faith. [2.] He 
is the finisher of our faith ; he is the fulfiller 
and the fulfilling of all scripture-promises 
and prophecies; he is the perfecter of the 
canon of scripture; he is the finisher of 
grace, and of the work of faith with power 
in the souls of his people; and he is the 
judge and the rewarder of their faith; he 
determines who they are that reach the mark, 
and from him, and in him, they have the 
prize. 

(2.) What trials Christ met with 1n his race 
and course. [1.] He endured the contradiction 
of sinners against himself (v. 3); he bore the 
opposition that they made to him, both in 
their words and behaviour. ‘They were con- 
tinually contradicting him, and crossing in 
upon his great designs ; and though he could 
easily have both confuted and confounded 
them, and sometimes gave them a specimen 
of his power, yet he endured their evil man- 
ners with great patience. Their contradic- 
tions were levelled against Christ himself, 
against his person as God-man, against his 
authority, against his preaching, and yet he 
endured all. [2.] He endured the cross—all 
those sufferings that he met with in the world; 
for he took up his cross betimes, and was at 
length nailed to it, and endured a painful, 
ignominious, and accursed death, in which 
he was numbered with the transgressors, the 
vilest malefactors ; yet all this he endured 
with invincible patience and resolution. [3.] 
He despised the shame. All the reproaches 
that were cast upon him, both in his life and 


at his death, he despised ; he was infinitely 


HEBREWS. 


tees 
—- 


above them ; he kne: 


malice of his despisers. _ 
(3.) What it was that support 
soul of Christ under these u 
ferings ; and that was the joy 
before him. He had so ing in 
all his sufferings, which was plea 
he rejoiced to. see that by his 
should make satisfaction to the inj 
of God and give security to his b 
government, that he should m 
between God and man, that he show 
the covenant of grace and be the Me 
of it, that he should open a way of salt 
to the chief of sinners, and that he 
effectually save all those whom the ] 
had given him, and himself be the fir 
among many brethren. This was the jo 
was set before him 
(4.) The reward of his sufferin 
sat down at the right hand of the th 
God. Christ, as Mediator, is exalte: 
station of the highest honour, of the gt 
Por ane usligenans ror at the righ 
of the Father. othing passes b 
heaven and earth but by iow he deo 
that is done ; he ever lives to make intere 
(5.) What is our duty with respect 
Jesus. We must, [1.] Look unto 
is, we must set him continually b 
our example, and our great encouwi 
we must look to him for direction, for: 
ance, and for acceptance, in all our suffe 
[2.] We must consider him, meditate 
upon him, and reason with ours 
his case to our own. We must a 
the word is; compare Christ’s suff 
ours; and we shall find that as his 
far exceeded ours, in the nature an 
of them, so his patience far excels our 
is a perfect pattern for us to imitate. 
(6.) The advantage we shall reap b 
doing: it will be a means to prevel 
weariness and fainting (v. 3): 
weary and faint in your minds. Ob 
There is a proneness in the b 
weary and to faint under their trig 
afflictions, especially when they prove 
and of long continuance: this ro ¢ 
the imperfections of grace a ne | 
of corruption. [2.] The best wave 
this is to look unto Jesus, and to 
him. Faith and meditation will fete 
supplies of strength, comfort, ar 
for he has assured them, if they 
him, they shall also reign with him. 
hope will be their helmet. 


4 Ye have not yet resis 
blood, striving against sin. 
ye have forgotten the ext 
which speaketh unto you as” 
children, My son, despise not 
the enastening of the Lord, n yr 


a 


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4 
T 

A { 
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* 


nen thou art rebuked of him : 
om the Lord loveth he chasteneth, 
nd scourgeth every son whom he re- 
eiveth. 7 If ye endure chastening, 
x0d dealeth with you as with sons; 
or what son is he whom the father 
hasteneth not? 8 But if ye be 
rithout chastisement, whereof all are 
artakers, then are ye bastards, and 
ot sons. 9 Furthermore we have 
ad fathers of our flesh which cor- 
ected us, and we gave them reverence: 
hall we not much rather be in sub- 
ection unto the Father of spirits, and 
ve? 10 For they verily for a few 
lays chastened us after their own 
leasure; but he for our profit, that 
re might be partakers of his holiness. 
1 Now no chastening for the present 
eemeth to be joyous, but grievous: 
evertheless afterward it yieldeth the 
aceable fruit of righteousness unto 
m which are exercised thereby. 
2 Wherefore lift up the hands which 
ang down, and the feeble knees;| 
3 And make straight paths for your 
eet, lest that which is lame be turned 
mat of the way; but let it rather be 
ealed. 14 Follow peace with all 
nen, and holiness, without which no 
gan shall see the Lord: 15 Look- 
ng diligently lest any man fail of the 
oa of God; lest any root of bitter- 
sss springing up trouble you, and 
eS many be defiled; 16 Lest 
be any fornicator, or profane 
yerson, as Esau, who for one morsel of 
neat sold his birthright. 17 For ye 
mow how that afterward, when he 
vould have inherited the blessing, he 
vas rejected: for he found no place 
f repentance, though he sought it 
arefully with tears. 

Here the apostle presses the exhortation 
0 patience and perseverance by an argument 
then from the gentle measure and gracious 
lature of those sufferings which the believing 
debrews endured in their Christian course. 
_I. From the gentle and moderate degree 
ind measure of their sufferings: You have 
jot yet resisted unto blood, striving against 
Observe, . 


in, v. 4. 
1. He owns that they had suffered much, 
hey had been striving to an agony against 
in. Here, (1.) The cause of the conflict was 
in, and to be engaged against sin is te fight 


7 5. 1X, 


a good cause, for sin is the worst eueruy i that 


‘ot af Ss! . 
: * 


The benefit of afflictions. 
both to God and man. Our spiritual warfare 
is both honourable and necessary; for we 
are only defending ourselves against that 
which would destroy us, if it should get the 
victory over us; we fight for ourselves, for 
our lives, and therefore ought to be patient 
and resolute. (2.) Every Christian is enlisted 
under Christ’s banner, to strive against sin, 
against sinful doctrines, sinful practices, and 
sinful habits and customs, both in himself 
and in others. 

2. He puts them in mind that they might 
have suffered more, that they had not suf- 
fered as muchas others; for they had not yet 
resisted unto blood, they had not been called 
to martyrdom as yet, though they knew not 
how soon they might be. Learn here, (1.) 
Our Lord Jesus, the captain of our salvation, 
does not call his people out to the hardest 
trials at first, but wisely trains them up by 
less sufferings to be prepared for greater. 
He will not put new wine into weak vessels, 
he is the gentle shepherd, who will not over- 
drive the young ones of the flock. (2.) It. 
becomes Christians to take notice of the 
gentleness of Christ in accommodating their 
trial to their strength. They should not 
magnify their afflictions, but should take 
notice of the mercy that is mixed with them, 
and should pity those who are called to the 
fiery trial to resist to blood ; not to shed the 
blood of their enemies, but to seal their 
testimony with their own blood. (3.) 
Christians should be ashamed to faint under 
less trials, when they see others bear up 
under greater, and do not know how soon 
they may meet with greater themselves. If 
we have run with the footmen and they have 
wearied us, how shall we contend with horses? 
If we be wearied in a land of peace, what 
shall we do in the swellings of Jordan? Jer. 
xu. 5. 

II. He argues from the peculiar and gra- 
cious nature of those sufferings that befal the 
people of God. Though their enemies and 
persecutors may be the instruments of in- 
flicting such sufferings on them, yet they are 
divine chastisements ; their heavenly Father 
has his hand in all, and his wise end to serve 
by all; of this he has given them due notice, 
and they should not forget it, 7.5. Observe, 

1. Those afflictions which may be truly 
persecution as far as men are concerned in 
them are fatherly rebukes and chastisements 
as far as God is concerned in them. Perse- 
cution for religion is sometimes a correction 
and rebuke for the sins of professors of re- 
ligion. Men persecute them because they 
are religious; God chastises them because 
they are not more so: men persecute them 
because they will not give up their profession; 
God chastises them because they have not 
lived up to their profession. 

2. God has directed his people how they 
ought to behave themselves under all theiv 
afflictions; they must avoid the extremes 
many ren its. (1) They must not 


> he Dae! 
4 aed 


" ‘ 


The use of afflictions. ° 
despise the chastening of the Lard; they 
must not make light of afflictions, and be 
stupid and insensible under them, for they 
are the hand and rod of God, and his rebukes 
for sin: Those who make light of affliction’ 
inake light of God and make light of sin. 
(2.) They must not faint when they are re- 
buked; they must not despond and sink 
under their trial, nor fret and repine, but 
bear up with faith and patience. (3.) If they 
run into either of these extremes, it is a sign 
they have forgotten their heavenly Father’s 
advice and exhortation, which he has given 
them in true and tender affection. 

3. Afflictions, rightly endured, though they 
may be the fruits of God’s displeasure, are yet 
proofs of his paternal love to his people and 
eare for them (v. 6, 7): Whom the Lord loveth 
he chasteneth, and scourgeth every son whom 
he receiveth. Observe, (1.) The best of God’s 
children need chastisement. They have their 
faults and follies, which need to be corrected. 
(2.) Though God may let others alone in their 
sins, he will correct sin in his own children ; 
they are of his family, and shall not escape 
his rebukes when they want them. (3.) In 
this he acts as becomes a father, and treats 
them like children; no wise and good father 
will wink at faults in his own children as he 
would in others; his relation and his affec- 
tions oblige him to take more notice of the 
faults of his own children than those of 
others. (4.) To be suffered to go on in sin 
without a rebuke is a sad sign of alienation 
from God; such are bastards, not sons. 
They may call him Father, because born in 
the pale of the church; but they are the 
spurious offspring of another father, not of 
God, v. 7, 8. 

4. Those that are impatient under the 
discipline of their heavenly Father behave 
worse towards him than they would do to- 


wards earthly parents, v. 9,10. Here, (1.)|few days, in our state of childhoo 


The apostle commends a dutiful and sub- 
missive behaviour in children towards their 
earthly parents~ We gave them reverence, 
even when they corrected us. It is the duty 
of children to give the reverence of obedience 
to the just commands of their parents, and 
the reverence of submission to their correc- 
tion when they have been disobedient. 
Parents have not only authority, but a charge 
from God, to give their children correction 
when it is due, and he has commanded child- 
ren to take such correction well: to be stub- 
born and discontented under due correction 
isa double fault; for the correction supposes 
there, has been a fault already committed 
against the parent’s commanding power, and 
superadds a further fault against his clias- 
tening power. Hence, (2.) He recommends 
humble and submissive behaviour towards 
our heavenly Father, when under his correc- 
tion; and this he does by an argument from 
the less to the greater. [1.] Our earthly 
fathers are but the fathers of our flesh, but 
lod is the Futher of our spirits. Our fathers 


ee Lacs 


HEBREWS, t”™” 


waite | 


ee eS 
on earth were ingtram enta 
cf our bodies, which ; 
mortal, vile thing, form 
the earth, as the bodies of 
and yet as they are curiously ) 
made parts of our persons, a fp 
nacle for the soul to dwell in and aj 
for it to act by, we owe reveren 
tion to those who were instrum 
procreation; but then we must 
more to him who is the Father of 
Our souls are not of a material s 
not of the most refined sort; they are 
traduce—by traduction ; to affirm it 
philosophy, and worse divinity: theya 
immediate offspring of God, who, ‘afi 
had formed the body of man out of the: 
breathed into him a vital spirit, and. 
became a living soul. [2.] Ou 
parents chastened us for their own 
Sometimes they did it to gratify their 
rather than to reform our manners. — 
a weakness the fathers of our flesh a 
to, and this they should careful 
against; for hereby they disho 
parental authority which God has put 
them and very much hinder the effic 
their chastisements. But the Father « 
spirits never grieves willingly, nor 4 
the children of men, much less 
children. It is always for our 
the advantage he intends us thereby” 
less than our being partakers of his holi 
it is to correct and cure those sinful dise 
which make us unlike to God, and toim 
and to increase those graces which ar 
image of God in us, that we may 
more like our heavenly Father. ~ 
his children so that he would have 
be as like himself as can’be, and fo 
he chastises them when they nerd 
The fathers of our flesh correc 


FRA 
' 


minors; and, though we were in 
and peevish state, we owed them reve 
and when we came to maturity we love 
honoured them the more for it. _ 
life here is a state of childhood, 
and imperfection, and therefore 1 
submit to the discipline of such 
when we come to a state of pe 
shall be fully reconciled to all the 
of God’s discipline over us now. 
correction is no condemnation. 
may at first fear lest affliction sh 
upon that dreadful errand, and y 
not condemn me, but show me whe 
contendest with me, Job. x. 2. But this 
far from being the design of God to his 
people that he therefore chastens them 
that they may not be condemned witht 
1 Cor. xi. 32. ‘He does it to p 
death and destruction of their souls, 
they may live to God, and be like Gor 
for ever with him. 
5. The children of God, under t 
tions, ought not to judgo of” 


i 


LY 


i. ee 


vith i present sense, but by reason, 

id faith, dat dapertantos No chastening for 
he present seemeth to be joyous, but grievous ; 
revertheless afterwards it yteldeth the peace- 
ible fruits of righteousness, v. 11. Here 
) 2 
(i.) The judgment of sense in this case— 
\fflictions are not grateful to the sense, but 
rrievous ; the flesh will feel them, and be 
srieved by them, and groan under them. 

,(2.) The judgment of faith, which corrects 
hat of sense, and declares that a sanctified 
fiction produces the fruits of righteous- 
less; these fruits are peaceable, and tend to 
e quieting and comforting of the soul. 
iction produces peace, by producing more 
zhteousness ;. for the fruit of righteousness 
And if the pain of the body con- 
thus to the peace of the mind, and 
hort present affliction produce blessed 
ruits of a long continuance, they have no 
eason to fret or faint under it; but their 
reat concern is that the chastening they are 
muder may be endured by them with patience, 

improved to a greater degree of holiness. 

a their affliction may be endured 

patience, which is the main drift of the 
postle’s Giscourse on this subject; and he 
gain returns to exhort them that for the 
eason before mentioned they should Jift up 
he hands that hang down and the feeble knees, 
. 12. A burden of affliction is apt to make 
he Christian’s hands hang down, and his 
ees grow feeble, to dispirit him and dis- 
e him ; but this he must strive against, 

nd for two reasons :—First, That he 
pay the better run his spiritual race and 
Faith, and patience, and holy courage 

ie resolution, will make him walk more 
teadily, keep a straighter path, prevent wa-| 
ering and wandering. Secondly, That he 
ay encourage and not dispirit others that 
re in the same way with him. There are 
pany that are in the way to heaven who yet 
ralk but weakly and lamely in it. Such are 
pt to discourage one another, and hinder 
me another; but it is their duty to take 
ourage, and act by faith, and so help one| 

nother forward in the way to heaven. [2.] 
“hat their affliction may be improved to a 
reater degree of holiness. Since this is 
rod’s design, it ought to be the design and 
oncern of his children, that with renewed 
trength and patience they may follow peace 
ith all men, and holiness, v.14. Lf the child- 
en of God grow impatient under affliction, 
hey will neither walk so quietly and peace- 
bly towards men, nor so piously towards 
sod, as they should do; but faith and pa- 
ence will enable them to follow peace and 
oliness too, as a man follows his calling, 
onstantly, diligently, and with pleasure. 
Ybserve, First, It is the duty of Christians, 
ven when in a suffering state, to follow peace | 
ih all men, yea, even with those who may | 
instrumental in their sufferings. This is| 

ard lesson, and a high attainment, but it 


= 
* 


i 


ee ee (in ad 


CHAP. 


XII. Cautions against apostasy. 


is what Christ has called his people to. Suf- 
ferings are apt to sour the spirit and sharpen 
the passions; but the children of God must 
follow peace with all men. Secondly, Peace 
and holiness are connected together; there 
can be no true peace without holiness. There 
may be prudence and discreet forbearance, 
and a show of friendship and good-will to all; 
but this true Christian peaceableness is never 
found separate from holiness. We must not, 
under pretence of living peaceably with all 
men, leave the ways of holiness, but cultivate 
peace in away of holiness. Thirdly, Without 
holiness no man shall sce the Lord. The vision 
of God our Saviour in heaven is reserved as 
the reward of holiness, and the stress of our 
salvation is laid upon our holiness, though a 
placid peaceable disposition contributes much 
to our meetness for heaven. 

6. Where afflictions and sufferings for the 
sake of Christ are not considered by men as 
the chastisement of their heavenly Father, 
and improved as such, they will be a danger- 
ous snare and temptation to apostasy, which 
every Christian should most carefully watch 
against (v. 15, 16): Looking diligently lest 
any man fail of the grace of God, &c. 

(1.) Here the apostle enters a serious caveat 
against apostasy, and backs it with an awful 
example. 

[{1.] He enters a serious caveat against 
apostasy, v. 15. Here you may observe, 
First, The nature of apostasy: it is failing of 
the grace of God ; it is to become bankrupts 
in religion, for.want of a good foundation, 
and suitable care and diligence; it is failing 
of the grace of God, coming short of a prin- 
ciple of true grace in the soul, notwithstand- 
ing the means of grace and a profession of 
religion, and so coming short of the love and 
favour of God here and hereafter. Secondly, 
The consequences of apostasy: where per- 
sons fail of having the true grace of God, a 
root of bitterness will spring up, corruption 
will prevail and break forth. A root of bitter- 
ness, a bitter root, producing bitter fruits to 
themselves and others. It produces to them- 
selves corrupt principles, which lead to 
apostasy and are greatly strengthened and 
radicated by apostasy—damnable errors (to 
the corrupting of the doctrine and worship of 
the Christian church) and corrupt practices. 
Apostates generally grow worse and worse, 
and fall into the grossest wickedness, which 
usually ends either in downright atheism or 
in despair. It also produces bitter fruits ta 
others, to the churches to which these men 
belonged; by their corrupt principles and 
practices many are troubled, the peace of the 
church is broken, the peace of men’s minds 
is disturbed, and many are defiled, tainted 
with those bad principles, and drawn into 
defiling practices ; so that the churches suffer 
both in their purity and peace. But the 
apostates themselves will be the greatest 
sufferers at Jast. 


[2.] The apostle backs the caution with an 


ey OE me 
- ’ ~— —— 


as 
pe 


are 


Sw 
oo SO 
: 


S44 ee re a ne 


Nature of the Christian economy. 


awful example, and that is, that of Esau, who 
though born within the pale of the church, 
and having the birthright as the eldest son, 
and so entitled to the privilege of being 
prophet, priest, and king, in his family, was 
so profane as to despise these sacred privi- 
leges, and to sell his birthright for a morsel 
of meat. Where observe, First, Esau’s sin. 
He profanely despised and sold the birth- 
right, and all the advantages attending it. 
So do apostates, who to avoid persecution, 
and enjoy sensual ease and pleasure, though 
they bore the character of the children of 
God, and had a visible right to the blessing 
and inheritance, give up all pretensions 
thereto. Secondly, EKsau’s punishment, which 
was suitable to his sin. His conscience was 
convinced of his sin and folly, when it was 
too late: He would afterwards have inherited 
the blessing, &c. His punishment lay in two 
things: 1. Hs was condemned by his own 
conscience ; he now saw that the blessing he 
had made so light cf was worth the having, 
worth the seeking, though with much care- 
fulness and many tears. 2. He was rejected 
of God: He found no place of repentance in 
God nor in his father ; the blessing was given 
to another, even to him to whom he sold it 
for a mess of pottage. Esau, in his great 
wickedness, had made the bargain, and God, 
in his righteous judgment, ratified and con- 
firmed it, and would not suffer Isaac to re- 
verse it. 

(2.) We may hence learn, [1.] That apos- 
tasy from Christ is the fruit of preferring the 
gratification of the flesh to the blessing of 
God and the heaveniy inheritance, [2.] Sin- 
ners will not always have such mean thoughts 
of the divine blessing and inheritance as now 
they have. The time is coming when they 
will think no pains too great, no cares no 
tears too much, to obtain the lost blessing. 
{3.] When the day of grace is over (as some- 
times it may be in this life), they will find no 
place for repentance: they cannot repent 
aright of their sin; and God will not repent 
of the sentence he has passed upon them for 
their sin. And therefore, as the design of 
all, Christians should never give up their 
title, and hope of their Father’s blessing and 
inheritance, and expose themselves to his 
irrevocable wrath and curse, by deserting 
their holy religion, to avoid suffering, which, 
though this may be persecution as far as 
wicked men are concerned in it, is only a rod 
of correction and chastisement in the hand of 
their heavenly Father, to bring them near to 
himself in conformity and communion. This 
1s the force of the apostle’s arguing from the 
nature of the sufferings of the people of God 
even when they suffer for righteousness’ sake; 
and the reasoning is very strong. 


18 For ye are not come unto the 
mount that might be touched, and 
that burned with fire, nor unto black- 
ness. and. darkness, and tempest, 19 


HEBREWS. . 


. 


And the sound of a t 
voice of words ; which 
heard entreated that the 
not be spoken to them any 
(For they could not endure tha 
was commanded, And if so mu 
beast touch the mountain, it shall 
stoned, or thrust through with a dé 
21 And so terrible was the sight, ; 
Moses said, I exceedingly fear a 
quake:) 22 But ye are come wi 
mount Sion, and unto the city of #] 
living God, the heavenly Jerusale 
and to an innumerable company 
angels, 23 To the general assem 
and church of the firstborn, wh 
are written in heaven, and to ( 
the Judge of all, and to the spirit 
just men made perfect, 24 Ant 
Jesus the mediator of the new ec 
nant, and to the blood of sprinkl 
that speaketh better things thi 
of Abel. 25 See that ye refv 
him that speaketh. For if # 
caped not who refused him that sp 
on earth, much more shall not 
escape, if we turn away from him f 
speaketh from heaven: 26 WI 
voice then shook the earth: b tr 
he hath promised, saying, Yet @ 
more I shake not the earth only. 
also heaven. 27 And this word, 
once more, signifieth the removin 
those things that are shaken, 
things that are made, that those 
which cannot be.shaken may 
28 Wherefore we receiving a k 
dom which cannot be moved, le 
have grace, whereby we may sé 
God acceptably with reverence ¢ 
godly fear: 29 For our God 
consuming fire. 
Here the apostle goes on to engagi 
professing Hebrews to perseverance in 1 
Christian course and conflict, and not t€ 
lapse again into Judaism. This oe 
showing them how much the state 
gospel church differs from that of th 
church, and how much it resembles: 
of the church in heaven, and on | 
counts demands and deserves our di 
patience, and perseverance in Christi 
He shows how much the gospel 
differs from the Jewish church, and 
much it excels And here we haye a¥ 


particular description of the state of 
church under the Mosaic dispensation, 


—21. 1. It wasa gross sensible state 


’ 
a 


p. 62. 
mai, on which that church-state was-consti- 
ted, was a mount that might be touched 
. 18), a gross palpable place; so was the 
spensation. It was very much external and 
thly, and so more heavy. The state of the 
ospel church on mount Zion is more spi- 
tual, rational, and easy. 2. It was a dark 
ispensation. Upon that mount there were 
lackness and darkness, and that church- 
ate was covered with dark shadows and 
pes: the gospel state is much more clear 
id bright. 3 It was a dreadful and terrible 
ispensation ; the Jews could not bear the 
rror of it. The thunder and the lightning, 
ie trumpet sounding, the voice of God him- 


CHAP. XII. 


Nature of the Christian economy 


greater meetness and more heavenly temper 
of soul. 

2. To a heavenly society. (1.) To an in- 
numerable company of angels, who are of the 
same family with the saints, under the same 
head, and in a great measure employed in the 
same work, ministering to believers for their 
good; keeping them in all their ways, and 
pitching their tents about them. These for 
number are innumerable, and for order and 
union are a company, and a glorious one. 
And those who by faith are joined to the gos- 
pel church are joined to the angels, and shall 
at length be like them, and equal with ther. 
(2.) ‘To the general assembly and church of the 


lf ing to them, struck them with such | first-born, that are written in heaven, that is, 


read that they enfreated that the word might 
9¢ be so spoken to them any more, v.19. Yea, 
foses himself said, I exceedingly fear and 
take. The best of men on earth are not able 
} converse immediately with God and his 
jly angels. The gospel state is mild, and 
md, and condescending, suited to our weak 
ame. 4. It wasa limited dispensation; all 


to the universal church, however dispersed. 
By faith we come to them, have communion 
with them in the same head, by the same 
Spirit, and in the same blessed hope, and 
walk in the same way of holiness, grappling 
with the same spiritual enemies, and hasting 
to the same rest, victory, and glorious tri- 
umph. Here will be the general assembly of 


ight not approach to that mount, but only | the first-born, the saints of former and earlier 
loses 


and Aaron. 
ave all access with boidness to God. 5. It 
as a very dangerous dispensation. The 
iount burned with fire, and whatever man 
- beast touched the mount must be stoned, 
> thrust through with a dart,’v. 20. It is 
ue, it will be always dangerous for presump- 
ious and brutish sinners to draw nigh to 
od; but it is not immediate and certain 
sath, as here it was. This was the state of 
e Jewish church, fitted to awe a stubborn 
ud hard-hearted people, to set forth the 
rict and tremendous justice of God, to wean 
ie people of God from that dispensation, 
ad induce them more readily to embrace the 
veet and gentle economy of the gospel 
wurch, and adhere to it. 

I. He shows how much the gospel church 

ts the church triumphant in heaven, 
at communication there is between the one 
ud the other. The gospel church is called 
ount Zion, the heavenly Jerusalem, which is 
ee, in opposition to mount Sinai, which 
ndeth to bondage, Gal. iv. 24. This was 
e hill on which God set his king the Mes- 
ah. Now, in coming to mount Zion, be- 
syers come into heavenly places, and into a 
zavenly society. 

1. Into heavenly places. (1.) Unto the city 
"the living God. God has taken up his gra- 
ous residence in the gospel church, which 
1 that account is an emblem of heaven. 
here his people may find him ruling, 
hiding, sanctifying, ard comforting them ; 
lere he speaks to them by the gospel mi- 
istry; there they speak to him by prayer, 
ad he hears them; there he trains them up 
x heaven, and gives them the earnest of 
\eir inheritance. (2.) To the heavenly Jeru- 
ilem as born and bred there, as free denizens 
sere. Here believers have clearer views of 


| 


Under the gospel we! times, who saw the promises of the gospel 


state, but received them not, as well as those 
who first received them under the gospel, and 
were regenerated thereby, and so were the 
first-born, and the first-fruits of the gospel 
church; and thereby, as the first-born, ad- 
vanced to greater honours and privileges than 
the rest of the world. Indeed all the children 
of God are heirs, and every one has the pri 
vileges of the first-born. The names of these 
are written in heaven, in the records of the 
church here: they have a name in God’s 
house, are written among the living in Jeru- 
salem; they have a good repute for their 
faith and fidelity, and are enrolled in the 
Lamb’s book of life, as citizens are enrolled 
in the livery-books. (3.) To God the Judge 
of all, that great God who will judge both 
Jew and Gentile according to the law they 
are under: believers come to him now by 
faith, make supplication to their Judge, and 
receive a sentence of absolution in the gospel, 
and in the court of their consciences now, by 
which they know they shall be justified here- 
after. (4.) To the spirzis of just men made 
perfect ; to the best sort of men, the righteous, 
who are more excellent than their neigh- 
bours; to the best part of just men, their 
spirits, and to these in their best state, made 
perfect. Believers have union with departed 
saints in one and the same head and Spirit, 
and a title to the same inheritance, of which 
those on earth are heirs, those in heayen pos- 
sessors. (5.) To Jesus the Mediator of the 
new covenant, and to the blood of sprinkling 
that speaketh better things than that of Abel. 
This is none of the least of the many encou- 
ragements there are to perseverance in the 
gospel state, since it is a state of communior 
with Christ the Mediator of the new cove- 
nant, and of communication of his blood, 


eaven, plainer evidences for heaven, and a| that speaketh better things than the blood of 


Nature of the Christian economy 


Abel. [1.] The gospel covenant is a new 
covenant, distinct from the covenant of works; 
and it is now under a new dispensation, dis- 
tinct from that of the Old Testament. [2.] 
Christ is the Mediator of this new covenant ; 
he is the middle person that goes between 
both parties, God and man, to bring them 
together in this covenant, to keep them to- 
gether notwithstanding the sins of the people 
and God’s displeasure against them for sin, 
to offer up our prayers to God, and to bring 
gown the favours of God to us, to plead with 
God for us and to plead with us for God, and 
at length to bring God and his people together 
in heaven, and to be a Mediator of fruition 
between them for ever, they beholding and 
enjoying God in Christ and God beholding 
and blessing them in Christ. [3.] This co- 
venant is ratified by the blood of Christ 
sprinkled upon our consciences, as the blood 
of the sacrifice was sprinkled upon the altar 
and the sacrifice. This blood of Christ paci- 
fies God and purifies the consciences of men. 
{4.] This is. speaking blood, and it speaks 
better things than that of Abel. First, It 
speaks to God in behalf of sinners ; it pleads 
not for vengeance, as the blood of Abel did 
on him who shed it, but for mercy. Secondly, 
To sinners, in the name of God. It speaks 
panden to their sins, peace to their souls ; and 

espeaks their strictest obedience and highest 
love and thankfulness. 

III. The apostle, having thus enlarged 
upon the argument to perseverance taken 
from the heavenly nature of the gospel church 
state, closes the ‘chapter by improving the 
argument in a manner suitable to the weight 
of it (v. 25, &c.): See then that you refuse not 
him that speaketh—thatspeaketh by his blood ; 
and not only ‘speaketh after another manner 
than the blood of Abel spoke from the ground, 
but than God spoke by the angels, and by 
Moses spoke on mount Sinai; then he spoke 
on earth, now he speaks from heaven. Here 
observe, 

1. When God speaks to men in the most 
excellent manner he justly expects from.them 
the most strict attention and regard. Now 
it is in the gospel that God speaks to men in 
the most excellent manner. For, (1.) He 
now speaks from a higher and more glorious 
seat and throne, not from mount Sinai, which 
was on this earth, but from heaven. (2.) He 
speaks now more immediately by his inspired 
word and by his Spirit, which are his wit- 
nesses. He speaks not now any new thing 
to men, but by his Spirit speaks the same 
word home to the conscience. (3.) He speaks 
now more powerfully and effectually. ‘Then 
indeed his voice shook the earth, but now, by 
introducing the gospel state, he hath shaken 
not only the earth, but the heavens,—not only 
shaken the hills and mountains, or the spirits 
of men, or the civil state of the land of 
Canaan, to make room for his people,—not 


only shaken the world, as he then did, but | that is, a God of strict justice, v 
he hath shaken the church, that is, the Jewish | avenge himself on al? the despise! 


HEBREWS. ete 


nation, and shaken the 
state, which was in Old 
heaven upon earth; this their h 
ritual state he hath now shaken. It 
gospel from heaven that God shook t 
the civil and ecclesiastical state of the 
naticn, and introduced a new stat 
church, that cannot be removed, she 
be changed for any other on earth, b 
remain till it be made perfect in heave 
2. When God speaks to men in the 
excellent manner, the guilt of those w 
fuse him is the greater, and their punk 
will be more unavoidable and intok 
there is no escaping, no bearing it, ». | 
different manner of God’s dealing wi 
under the gospel, in a way of grace, ; 
us that he will deal with the despiser 
gospel after a different manner than 
with other men, in a way of judgmen 
glory of the gospel, which should gre; 
commend it to our regard, appears i 
three things :—(1.) It was by the sount 
gospel trumpet that the former dispe 
and state of the church of God were 
and removed ; and shall we despise tha 
of God that pulled down a church ant 
of so long standing and of God’s own 
ing? (2.) It was by the sound of the 
trumpet that a new kingdom was er 
God in thé world, which can never 
shaken as to be removed. This wa 
made once for all; no other change s| 
place till time shall be no more. W 
now received a kingdom that cannot be 
shall never be removed, never give way 
new dispensation. The canon of serij 
now perfected, the Spirit of proph 
ceased, the mystery of God is fini 
put his last hand to it. The go 
may be made more large, more pros 
more purified from contracted po 
but it shall never be altered for { 
dispensation; those who perish unt 
gospel perish without remedy. Ant 
the apostle justly concludes, [1.] EB 
cessary it is for us to obtain grace fr 
to serve him acceptably : if we be 
cepted of God under this dispensati 
shall never be accepted at all; and we 
our labour in religion if we be nota 
of God. [2.] We cannot worship ‘ 
ceptably, unless we worship him 
reverence and fear. As faith, so 
necessary to acceptable worship. 
only the grace of God that enable 
ship God in a right manner: na 
come up to it; it cam produce neith 
precious faith nor that holy fear th 
cessary to acceptable worship. [4 
the same just and righteous Go 
gospel that he appeared to be under t 
Though he be our God in Christ, z 
deals with us in a more kind and | 
way, yet he is in himself a con) 


and upon all apostates. Under the 
el, the justice of God is displayed in a 
ore awful manner, though not in so sen- 
yle a manner as under the law; for here we 
hold divine justice seizing upon the Lord 
sus Christ, and making him a propitiatory 
crifice, his soul and body an offering for 
1, which is a display of justice far beyond 
jat was seen and heard on mount Sinai 
1en the law was given. 


CHAP. XIII. 


» apostle, having treated largely of Christ, and faith, and free 
race, and gospel privileges, and warned the Hebrews against 
postasy, now, in the close of all, recommends several excellent 
uties to them, as the proper fruits of faith (ver. 1—17) ; he then 
espeaks their prayers for him, and offers up his prayers to God 
yr them, gives them some hope of seeing himself and Timothy, 
nd ends with the general salutation and benediction yer. 1S, to 
ne end. 

_ ET brotherly love continue. 2 
_4 Be not forgetful to entertain 
rangers: for thereby some have en- 
rtained angels unawares. 3 Re- 
ember them that are in bonds, as 
yund with them; and them which 
frer adversity, as being yourselves 
so in the body. 4 Marriage is 
ynourabie in all, and the bed unde- 
ed: but whoremongers and adul- 
rers God will judge. 5 Let your 
myersation be without covetousness; 
id be content with such things as ye 
we: for he hath said, I will never 
ave thee, nor forsake thee. 6 So 
at we may boldly say, The Lord és 
y helper, and I will not fear what 
an shalldountome. 7 Remember 
em which have the rule over you, 
0 have spoken unto you the word 
God: whose faith follow, consider- 
g the end of their conversation: 8 
asus Christ the same yesterday, and 
| day, and for ever. 9 Be not 
rried about with divers and strange 
yetrines. For zt is a good thing 
at the heart be established with 
ace; not with meats, which have 
st profited them that have been oc- 
ypied therein. 10 We have an 
tar, whereof they have no right to 
it which serve the tabernacle. 11 For 
ie bedies of those beasts, whose 
ood is brought into the sanctuary 
y the high priest for sin, are burned 
ithout the camp. 12 Wherefore 
esus also, that he might sanctify the 
cople with his own blood, suffered 
ithout the gate. 13 Let us go 
rth therefore unto him without the 
mp. bearing his reproach, 14 For 


4 


Various duties, 
here have we no continuing city, but 
we seek one to come. 15 By him 
therefore let us offer the sacrifice of 
praise to God continually, that is, the 
fruit of owr lips giving thanks to his 
name. 16 But to do good and to 
communicate forget not: for with 
such sacrifices God is well pleased. 
17 Obey them that have the rule over 
you, and submit yourselves: for they 
watch for your souls, as they that 
must give account, that they may do 
it with joy, and not with grief: for 
that is unprofitable for you. 

The design of Christ in giving himself for 
us is that he may purchase to himself a pecu- 
liar people, zealous of good works. Now the 
apostle calls the believing Hebrews to the 
performance of many excellent duties, in 
which it becomes Christians to excel. 

I. To brotherly love (vw. 1), by which he 
does not only mean a general affection to all 
men, as our brethren by nature, all made of 
the same blood, nor that more limited affec- 
tion which is due to those who are of the 
same immediate parents, but that special 
and spiritual affection which ought to exist 
among the children of God. 1. It is here 
supposed that the Hebrews had this love one 
for another. ‘Though, at this time, that 
nation was miserably divided and distracted 
among themselves, both about matters of 
religion and the civil state, yet there was 
true brotherly love left among those of them 
who believed on Christ ; and this appeared 
in a very eminent manner presently after the 
shedding forth of the Holy Ghost, when they 
had all things common, and soid their pos- 
sessions to make a general fund of subsistence 
to their brethren. The spirit of Christianity 
is a spirit of love. Faith works by love. The 
true religion is the strongest bond of friend- 
ship; if it be not so, it has its name for no- 
thing. 2. This brotherly love was in danger 
of being lost, and that in a time of persecu- 
tion, when it would be most necessary; it 
was in danger of being lost by those disputes 
that were among them concerning the respect 
they ought still to have to the ceremonies of 
the Mosaiclaw. Disputes about religion toa 
often produce a decay of Christian affection ; 
but this must be guarded against, and all 
proper means used to preserve brotherly love 
Christians should always love and live as 
brethren, and the more they grow in devout 
affection to God their heavenly Father the 
more they will grow in love to one another 
for his sake. 

II. To hospitality: Be not forgetful to en- 
tertain strangers for his sake, v.2. We must 
add to brotherly kindness charity. Here 
observe, 1. The duty required—to entertain 
strangers, both those that are stiangers to the 
commonwealth of Israel, and strangers to 


sy 
, 


Various duties. 


our persons, especially those who know them- 
selves to be strangers here and are seeking 
another country, which is the case of the 
people of God, and was so at this time: the 
believing Jews were in a desperate and dis- 
tressed condition. But he seems to speak of 
strangers as such ; though we know not who 
they are, nor whence they come, yet, seeing 
they are without any certain dwelling place, 
we should allow them room in our hearts and 
in our houses, as we have opportunity and 
ability. 2. The motive: Thereby some have 
entertained angels unawares; so Abraham 
did (Gen. xviii.), and Lot (Gen. xix.), and one 
of those that Abraham entertained was the 
Son of God; and, though we cannot suppose 
this will ever be our case, yet what we do to 
strangers, in obedience to him, he will reckon 
and reward as done to himself. Matt. xxv. 35, 
I was a stranger, and you took me in. God 
has often bestowed honours and favoursupon 
his hospitable servants, beyond all their 
thoughts, unawares. 

Ill. To Christian sympathy: Remember 
those that are in bonds, v. 3. Here observe, 

1. The duty—to remember those that are 
in bonds and in adversity. (1.) God often 
orders it so that while some Christians and 
churches are in adversity others enjoy peace 
nud liberty. All are not called at the same 
time to resist unto blood. (2.) Those that are 
themselves at liberty must sympathise with 
those that are in bonds and adversity, as if, 
they were bound with them in the same chain: 
they must feel the sufferings of their brethren. 

2. The reason of the duty: As being your- 
selves in the body ; not only in the body na- 
tural, and so liable to the like sufferings, and 
you should sympathise with them now that 
others may sympathise with you when your 
time of trial comes; but in the same mystical 
body, under the same head, and if one mem- 
ber suffer all the rest suffer with it, 1 Cor. 
xii. 26. It would be unnatural in Christians 


~ not to bear each other’s burdens. 


IV. To purity and chastity, v.4. Here 
you have, 1. A recommendation of God’s 
ordinance of marriage, that it is honourable in 
all, and ought to be so esteemed by all, and 
not denied to those to whom God has not 
denied it. It is honourable, for God insti- 
tuted it for man in paradise, knowing it was 
not good for him to be alone. He married 
and blessed the first couple, the first parents 
of mankind, to direct all to look unto God in 
that great concern, and to marry in the Lord. 
Christ honoured marriage with his presence 
and first miracle. Itis honourable as a means 
to prevent impurity and a defiled bed. It is 
honourable and happy, when persons come 
together pure and chaste, and preserve the 
marriage bed undefiled, not only from un- 
lawful but inordinate affections. 2. A dread- 


ful but just censure of impurity and lewdness:}may assure themselves of help fre 
Ihoremongers and adulterers God will judge. | So that we may boldly. say, The Lor 
(1.) God knows who are guilty of such sins, | helper ; I will not.fear what man si 
no darkness can hide them from him. (2.)|me,».6. Men can do nothing ag 


HEBREWS. 


He will call such sins py t 
‘not by the names of love 
_of whoredom and aduitery, 
single state and adultery in th rrik 
(3.) He will bring them into judg 
will judge them, either by th 
sciences here, and set their sins 
Sore them for their deep humiliation 
science, when awakened, will be 
upon such sinners), or he will set 


his tribunal at death, and in the last 
will convict them, condemn them, 
them out for ever, if they die under the 
of this sin. ‘a 
V. To Christian contentment, 
Here observe, 1. The sin that is contr 
this grace and duty—covetousness, ar 
eager desire of the wealth of this wor 
vying those who have more than w 
sin we must allow no place in our 
tion; for, though it be a secret lust 
in the heart, if it be not subdued it 1 
into our conversation, and discoy: 
our manner of speaking and ac 
must take care not only to keep 
down, but to root it out of our s 
The duty and grace that is contra 
vetousness—being satisfied and p 
such things as we have; present 1 
past things»cannot be recalled, and } 
things are only in the hand of God. — 
God gives us from day to day we mt 
content with, though it fall short o 
have enjoyed heretofore, and though | 
not come up to our expectations for th 
ture. We must be content with our pr 
lot. We must bring our minds to on 
sent condition, and this is the sure 
contentment; and those who cannot 
would not be contented though Goi 
raise their condition to their minds, 
mind would rise with the condition. H 
was the great court-favourite, and ye 
contented—Ahab on the throne, and yé 
contented—Adam in paradise, and ye 
contented ; yea, the angels in heaven, 
not contented; but Paul, though ¢ 
empty, had /earned in every state, in ar 
therewith to be content. 3. What 1 
Christians have to be contented with 
lot. (1.) God hath said, I will never 
thee, nor forsake thee, v. 5, 6. ‘is wa 
to Joshua (ch. i. 5), but belongs to al 
faithful servants of God. Old 
promises may be applied to New: 
saints. This promise contains the 
substance of all the promises. 
no, never.leave thee, nor eyer ft 
Here are no fewer than five negatiy 
together, to confirm the promise 
believer shall have the gracious presel 
God with him in life, at death, and for 
(2.) From this comprehensive promis 


Z 


God can make ali that unen do against 

»eople to turn to their good. 

VI. ‘To the duty Christians owe to their 
zinisters, and that both to those that are dead 
nd to those that are yet alive. 

1. To those that are dead: Remember those 
hat have had the rule over you, v.7. Here 
bserve, 3 

(1.) The description given of them. They 
rere such as had the rule over them, and had 
poken to them the word of God ; their guides 
nd governors, who had spoken to them the 
rord of God. Here is the dignity to which 
hey were advanced—to be rulers and leaders 
f the people, not according to their own will, 
ut the will and word of God; and this cha- 
acter they filled up with suitable duty: they 
id not rule at a distance, and rule by others, 
ut they ruled by personal presence and in- 
truction, according to the word of God. 

(2.) The duties owing to them, even when 
hey were dead. 

Th “ Remember them—their preaching, 
heir praying, their private counsel, their 
xample.” f 
2.) “‘ Follow their faith; be stedfast in 
ie profession of the faith they preached to 
, and labour after the grace of faith by 
thich they lived and died sowell. Consider 
he end of their conversation, how quickly, 
ow comfortably, how joyfully, they finished 
heir course!” Now this duty of following 
he true faith in which they had been 
astructed the apostle enlarges much upon, 
nd presses them earnestly to it, not only 
rom the remembrance of their faithful de- 
eased guides, but from several other motives. 
First, From the immutability and eternity 
f the Lord Jesus Christ. Though their 
linisters were some dead, others dying, yet 
he great head and high priest of the church, 
he bishop of their souls, ever lives, and is 
ver the same; and they should be stedfast 
nd immovable, in imitation of Christ, and 
hould remember that Christ ever lives to 
bserve and reward their faithful adherence 
» his truths, and to observe and punish their 
inful departure from him. Christ is the 
ame in the Old-Testament day, in the gospel 
ay, and will be so to his people for ever. 

Secondly, From the nature and tendency 
f those erroneous doctrines that they were 
a danger of falling in with. . 

a. They were divers and various (v. 9), dif- 
srent from what they had received from their 
Irmer faithful teachers, and inconsistent 
ith themselves. 

6. They were strange doctrines: such as 
he gospel church was unacquainted with 
reign to the gospel. 

c. They were of an unsettling, distracting 
ature, like the wind by which the ship is 
ossed, and in danger of being driven from its 
nchor, carried away, and split upon the 
ocks. They were quite contrary to that 
tace of God which fixes and establishes the 
aa, which is an excellent thing. These 


XIU. 


ra _ Various duties. 
strange doctrines keep the heart always fluc- 
tuating and unsettled. 

d. They were mean and low as to their sub- 
ject. They were about external, little, perish- 
ing things, such as meats and drinks, &c. 

e. They were unprofitable. Those who 
were most taken with them, and employed 
about them, got no real good by them to their 
own souls. They did not make them more 
holy, nor more humble, nor more thankful, 
nor more heavenly. 

f. They would exclude those who em- 
braced them from the privileges of the Chris- 
tian altar (vr. 10): We have analtar. This is 
an argument of great weight, and therefore the 
apostle insists the longer uponit. Observe, 

(a.) The Christian church has its altar. It 
was objected against the primitive Christians 
that their assemblies were destitute of an 
altar; but this was not true. We have an 
altar, not a material altar, but a personal one, 
and that is Christ; he is both our altar, and 
our sacrifice; he sanctifies the gift. The 
altars under the law were types of Christ; 
the brazen altar of the sacrifice, the golden 
altar of his intercession. 

(6.) This altar furnishes out a feast for 

true believers, a feast upon the sacrifice, a 
feast of fat things, spiritual strength and 
growth, and holy delight and pleasure. The 
Lord’s table is not our altar, but it is fur- 
nished with provision from the altar. Christ 
our passover is sacrificed for us (1 Cor. v. 7), 
and it follows, therefore let us keep the feast. 
The Lord’s supper is the feast of the gospel 
passover. 

(c.) Those who adhere to the tabernacle 
or the Levitical dispensation, or return to it 
again, exclude themselves from the privileges 
of this altar, from the benefits purchased by 
Christ. If they serve the tabernacle, they 
are resolved to subject themselves to anti- 
quated rites and ceremonies, to renounce their 
tight to the Christian altar; and this part of 
the argument he first proves and then im- 
proves. 

{a.] He proves that this servile adherence 
to the Jewish state is a bar to the privileges 
of the gospel altar; and he argues thus:— 
Under the Jewish law, no part of the sin- 
offering was to be eaten, but all must be 
burnt without the camp while they dwelt in 
tabernacles, and without the gates when they 
dwelt in cities: now, if they will still be sub- 
ject to that law, they cannot eat at the gospel- 
altar; for that which is eaten there is fur- 
nished from Christ, who is the great sin- 
offering. Not that it is the very sin-offering 
itself, as the papists affirm; for then it was 
not to be eaten, but burnt; but the gospel 
feast is the fruit and procurement of the sa- 
crifice, which those have no right to who do 
not acknowledge the sacrifice itself. And 
that it might appear that Christ was really 
the antitype of the sin-offermg, and, as such, 
might sanctify or cleanse his people with his 
own blood, he conformed himself to the type, 


y 
re | 


Ber a Pais 3 a rie 
? * 


Varrous duties. 


bad not been fit either for sacred or civil so- 
ciety! And this shows how sin, which was 


the meritorious cause of the sufferings of principally consists in following 


Christ, is a forfeiture of all sacred and civil 
rights, and the sinner a common plague and 
nuisance to all society, if God should be 
strict to mark iniquity. Having thus shown 
that adherence to the Levitical law would, 
even according to its own rules, debar men 
from the Christian altar, he proceeds, 

[b.] To improve this argument (v. 13—15) 
in suitable advices. First, Let us go forth 
therefore unto him without the eamp ; go forth 
from the ceremonial law, from sin, from the 
world, from ourselves, ovr very bodies, when 
he calls us. Secondly, Let us be willing to 
bear his reproach, be willing to be accounted 
the offscouring of all things, not worthy to 
live, not ‘worthy to die a common death. 
This was his reproach, and we must submit 
to it; and we have the more reason because, 
whether we go forth from this world to 
Christ or no, we must necessarily go forth in 
a little time by death; for here we have no 
continuing city. Sin, sinners, death, will not 


- suffer us to continue long here; and there- 


fore we should go forth now by faith, and 
seek in Christ the rest and settlement which 
this world cannot afford us, v. 14. Thirdly, 


fet xs make a right use of this altar; not) 


only partake of the privileges of it, but dis- 
charge the duties of the altar, as those whom 
Christ has made priests to attend on this al- 
tar. Let us bring our sacrifices to this altar, 
and to this our high priest, and offer them 
up by him, v. 15, 16. Now what are the 
sacrifices which we must bring and offer on 


‘this altar, even Christ? Not any expiatory 


sacrifices; there is no need of them. . Christ 
has offered the great sucrifice of atonement, 
ours are only the sacrifices of acknowledg- 
ment; and they are, 1. The sacrifice of praise 
to God, which we should offer up to God 
yontinually. In this are included all adora- 


tion and prayer, as well as thanksgiving ;! 


this is the fruit of our lips ; we must speak 
forth the praises of God from unfeigned lips ; 
and this must be offered only to God, not to 
angels, nor saints, nor any creature, but to 
the name of God-alone; and it must be by 
Christ, in a dependence upon his meritorious 
satisfaction and intercession. 2. ‘The sacri- 
fice of alms-deeds, and Christian charity: To 
do good, and to communicate, forget not ; for 
with such sacrifices God is well pleased, v.16. 
We must. according tu our power, communi- 
cate to the necessities of the souls and bodies 
of men; not contenting ourselves to offer the 
sacrifice of our lips, mere words, but the sa- 
crifice of good deeds; and these we must lay: 
down upon this altar, not depending upon 
the merit of our good deeds, but of our great 
high priest; and with such sacrifices as these, 
adoration and alms thus offered up, God is 
well pleased ; he will accept the offering with 


HEBREWS. 


in suffering without the gate. ‘I'his was a | pleasure, and will acce 
striking specimen of his humiliation, as if he | through Christ. it aaa 


a 


_ 2. Having thus told us th 
tians owe to their deceased m 


and not departing from it, the 
us what is the duty that people. 
living ministers (®. 17) and the 
that duty: (1.) The duty—to ob 
and submit themselves to them. 
an implicit obedience, or absolute s' 
that is here required, but only so 
agreeable to the mind and will of G 
vealed in his word; and yet it is 
dience and submission, and that n 
God, but to the authority of the m 
office, which is of God as certainly, 
things belonging to that office, as th 
thority of parents or of civil magi 
the things within their sphere. © 
must submit to be instructed by their 3 
ters, and not think themselves to: 
too good, or too great, to learn fro 
and, when they find that ministerial 
tions are agreeable to the written wor 
must obey them. (2.) The motives 
duty. [1.] They have the rule ove 
people; their office, though not m 
yet is truly authoritative. They 
authority to lord it over the people, 
lead them in the ways of God, by 
and instructing them, explaining the w 
God to them, and applying it to th 
cases. They are not to make laws 
own, but to interpret the laws of God 
is their interpretation to be immediate 
ceived without examination, but the } 
must search the scriptures, and so far ; 
instructions of their minister are acco 
to that rule they ought to receive the 
as the word of men, but, as they are inde 
word of God, that works effectually in 
that believe. [2.] They watch for the 
of the people, not-to ensnare them, | 
save them; to gain them, not to t 
but to Christ; to build them up i 
ledge, faith, and holiness. ‘They are 
against every thing that may he ; 
the souls of men, and to give them 
of dangerous errors, of the devices 
of approaching judgments; theya 
fcr all opportunities of helping the s¢ 
men forward in the way to Diy 
They must give an account how the 
discharged their duty, and what has bec 
the souls committed to their trust, w 
any have been lost through their negle 
whether any of them have been 
and built up under their ministry. [4.) 
would be glad to give a gooc 
themselves and their hearers. If 
then give in an account of their ox 
and success, it will be a joyful day tc 
those souls that have been converte 
confirmed under their ministry will 6 


joy, and their crown, in the day of 


Jesus. [5 | If they give up # 


; + 


, it will be the people’s loss as well 
rod heirs. It is the interest of hearers that 
the account their ministers give of them may 
be with joy, and not with grief. If faithful 
ministers be not successful, the grief will be 
theirs, but the loss will be the people’s. 
Faithful ministers have delivered their own 
souls, but a fruitless and faithless people’s 
blood and ruin will be upon their own heads. 


18 Pray for us: for we trust we 
have a good conscience, in all things 
willing to live honestly. 19 But I 
beseech you the rather to do this, that 
I may be restored to you the sooner. 
20 Now the God of peace, that 
brought again from the dead our Lord 
Jesus, that great Shepherd of the 
sheep, through the blood of the ever- 
lasting covenant, 21 Make you per- 
fect in every good work to do his will, 

orking in you that which is well- 
leasing in his sight, through Jesus 
Christ; to whom ée glory for ever 
and ever. Amen. 22 And I beseech 
you, brethren, suffer the word of 
exhortation: for I have written a 
letter unto you in few words. 23 
Know ye that our brother Timothy 
is set at liberty; with whom, if he 
come shortiy, I will see you. 24 
Salute all them that have the rule 
over you, and all the saints. They 
of Italy salute you. 25 Grace be 
with you all. Amen. 

~ Here, I. The apostle recommends himself, 
and his fellow-sufferers, to the prayers of 
the Hebrew believers (v.18): “ Pray for us ; 
for me and Timothy” (mentiened v. 23), 
“and for all those of us who labour in the 


ministry of the gospel.” 
i. This is one part of the duty which 
pele owe to their ministers. Ministers need 
prayers of the people; and the more 
sarnestly the people pray for their ministers 
the more benefit they* may expect to reap 
from their ministry. They should pray that 
God would teach those who are to teach 
them, that he would make them vigilant, and 
wise, and zealous, and successful—that he 
would assist them in all theirlabours, support 
them under all their burdens, and strengthen 
them under all their temptations. 

2. There are good reasons why people should 
pray for their ministers; he mentions two :-— 
» (1.) We trust we have a good conscience, 
ke., v. 18. Many of the Jews had a bad 

nion of Paul, because he, being a Hebrew 

of the Hebrews, had cast off the Levitical 
av and preached up Christ: now he here 
odestly asserts hisownintegrity: We trust 

e have a aood conscience, in all things willing 


es ek eS ee 
- XML Conelusion. 
‘to live honestly. We trust! he might have 


said, We know ; but he chose to speak in a 
humble style, to teach us all not to be too 
confident of ourselves, but to maintain a 
godly jealousy over our own hearts. “ We 
trust we haye a good conscience, an enlight- 
ened and well-informed conscience, a clean. 
and pure conscience, a tender and faithful 
conscience, a conscience testifying for us, 
not against us: a good conscience in all 
things, in the duties both of the first and 
second table, towards God and towards men, 
and especially in all things pertaining to our 
ministry ; we would act honestly and sin- 
cerely in all things.” Observe, [1.] A good 
conscience has a respect to all God’s com- 
mands and all our duty. [2.] Those who 
have this good conscience, yet need the 
prayers of others. [3.] Conscientious mi- 


nisters are public blessings, and deserve the _ 


prayers of the people. 

(2.) Another reason why he desires their 
prayers is that he hoped thereby to be the 
sooner restored to them (v. 19), intimating 
that he had been formerly among them,— 
that, now he was absent from them, he had 
a great desire and real intention to come 
again to them,—and that the best way to fa- 
cilitate his return to them, and to make ita 
mercy to him and them, was to make ita 
matter of their prayer. When ministers 
come to a people as a return of prayer, they 
come with greater satisfaction to themselves 
and success to the people. We should fetch 
in all our mercies by prayer. 

II. He offers up his prayers to God for 
them, being willing to do for them as he de- 
sired they should do for him: Now the God 
of peace, &c., v.20. In this excellent prayer 
observe, 1. The title given to God—the God 
of peace, who has found out a way for peace 
and reconciliation between himself and sin- 
ners, and who loves peace on earth and espe- 
cially in his churches. 2. The great work 
ascribed to him: He hath brought again from 
the dead our Lord Jesus, &c. Jesus raised 
himself by his own power; and yet the Fa- 
ther was concerned in it, attesting thereby 
that justice was satisfied and the law fulfilled. 
He rose again for our justification; and that 
divine power by which he was raised is able 
to do every thing for us that we stand in need 
of. 3. The titles given to Christ—our Lord 
Jesus, our sovereign, our Saviour, and the 
great shepherd of the sheep, promised im 
Isa. xl. 11, declared by himself to be so, 
John x. 14, 15. Ministers are under-shep- 
herds, Christ is the great shepherd. This 
denotes his interest in his people. They are 
the flock of his pasture, and his care and 
concern are for them. He feeds them, ard 
leads them, and watches over them. 4. The 
way and method in which God is reconciled, 
and Christ raised from the dead: Through 
the blood of the everlasting covenant. The 
blood of Christ satisfied divine justice, and 
so procured Christ’s release from the prison 


- — ee a a 


Introduction. 


of tne grave, as having paid our debt, accord- 
ing to an eternal covenant or agreement be- 
tween the Father and the Son; and: this 
blood is the sanction and seal of an everlast- 
ing covenant between God and his people. 
5. The mercy prayed for: Make you perfect 
in every good work, &c., v.21. Observe, (1.) 
The perfection of the saints in every good 
work is the great thing desired by them and 
for them, that they may here have a per- 
fectiun of integrity, a clear mind, a clean 
heart, lively affections, regular and resolved 
wills, and suitable strength for every good 
work to which they are called now, and at 
length a perfection of degrees to fit them for 
the employment and felicity of heaven. (2.) 
The way in which God makes his people per- 
fect; it is by working in them always what 
is pleasing in his sight, and that through 
Jesus Christ, to whom be glory for ever. Ob- 
serve, [1.] There is no good thing wrought 
in us but it is the work of God; he works in 
us, before we are fit for any good work. [2.] 
No good thing is wrought in us by God, but 
through Jesus Christ, for his sake and by 
his Spirit. And therefore, [3.] Eternal glory 
is due to him, who is the cause of all the 
good principles wrought in us and all the 
good works done by us. ‘To this every one 
should say, Amen. 

III. He gives the Hebrews an account of 
Timothy’s liberty and his hopes of seeing 
them with him in a little time, v. 23. It 
seems, Timothy had been a prisoner, doubt- 


AN 


EXPOSITION, 


OF THE GENERAL EPISTLE 


OF JAMES. 


Tur writer of this epistle was not James the son of Zebedee; for he was put to death b 
(Acts xii.) before Christianity had gained so much ground among the Jews of the 5 
is here implied. But it was the other James, the son of Alpheus, who was cousin-g 
Christ, and one of the twelve apostles, Matt. x. 3. He is called a pillar (Gal. ii. 9), 
epistle of his cannot be disputed, without loosening a foundation-stone It is c a 
epistle, because (as some think) not directed to any particular person or ehurch, but 
as we call a circular letter. Others think it is called general, or catholic, to distinguish 


JAMES. 


less for the gospel, v 
liberty. The imprisonment o! 
ters is an honour to them, anc 
ment is matter of joy to the peop! 
pleased with the hopes of not 
Timothy, but seeing the Hebrews 
Opportunities of writing to the churel 
Christ are desired by the faithful min 
of Christ, and pleasant to them. = 
IV. Having given a brief account 
his letter, and begged their attentio 
(v. 22), he closes with salutations, an 
solemn, though short benediction. 
1. The salutation. (1.) From himse 
them, directed to all their ministers who 
rule over them, and to all the saints ; to 
all, ministers and people. (2.) Fror 
Christians in Italy to them. It is a 
thing to have the law of holy love and} 
ness written in the hearts of Christians 
towards another. Religion teaches mei 
truest civility and good-breeding. It is 
a sour nor morose thing. a 
2. The solemn, though short bened 
(v. 25): Grace be with you all. Amen. 
the favour of God be towards you, 4 
grace continually working in you, and 
you, bringing forth the fruits of holi 
the first-fruits of glory. When the p 


God have been conversing together 
or writing, it is good to part with pr 

desiring for each other the continuane 
the gracious presence of God, that they 
meet together again in the world of prais 


the epistles of Ignatius, Barnabas, Polycarp, and others who were noted in the primitive fi 


but not generally received in the cnurcn, and on that account not canonical, as this is. 
bius tells us that this epistle was ‘‘generally read in the churches with the other catholic e 
Hist. Eccles. page 53. Ed. Val. Anno 1678. James, our author, was called the ju 
great piety. He was an eminent example of those graces which he presses upon 0 
was so exceedingly revered for his justice, temperance, and devotion, that Josephus 
historian records it as one of the causes of the destruction of Jerusalem, “ That St. 


+28 + 
ween ar : Pe ae 
Joh CH 


so holy and excellent a man. 


practical godliness. 


CHAP. I. 


After the inscription and salutation {ver. 1) Christians are 
| taught how to conduct themselves when under the cross. Severa 
and daties are recommended ; and these who endure their 

fri jals and afflictions as the apostle here directs are pronounced 
Dlessed and are assured of a glorious reward, ver. 2—12. But 
those sins which bring sufferings, or the weaknesses and faults 
men are chargeable with under them, are by no means to be 
imputed to God, who cannot be the author of sin, but is the 
| author of all good, ver. 13—1S. All passion, and rash anger, 
_and vile affections, ought to be suppressed. The word of God 
should be made our chief study: and what we hear and know of 
it we must takecare to practise, otherwise our religion will prove 

_ buta vain thing. To this is added an account wherein pure | 
religion consists, ver. 19--27. 


| PAMEBES, a servant of God and of 
'@ the Lord Jesus Christ, to the 
‘twelve tribes which are scattered 
abroad, greeting. 

~ Wehave here the inscription of this epistle, 
which consists of three principal parts. 

I. The character by which “our author 
desires to be known: James, a servant of 
God, and of the Lord Jesus Christ. Though | 
he was a prime-minister in Christ’s kingdom, 

et he styles himself only a servant. Note 
Those who are highest in office or 
attainments in the church of Christ are but 
servants. ‘They should not therefore act as 
masters, but as ministers. Further, Though 
James is called by the evangelist the brother 
of our Lord, yet it was his glory to serve 
Christ in the spirit, rather than to boast of 
his being akin according to the flesh. Hence 
let us learn to prize this title above all others ! 
in the world—the servants of God and of | 
Christ. Again, it is to be observed that 
James professes himself a servant of God and | 
of the Lord Jesus Christ, to teach us that in 
all services we should have an eye to the Son 
as well as the Father. We cannot acceptably 
serve the Father, unless we are also servants 
of the Son. God will have al/ men to honour 
the Son as they honour the Father (John v. 23), 
looking for acceptance in Christ and assist- 
ance from him, and yielding all obedience to 
him, thus confessing that Jesus Christ is 
Lord, to the glory of God the Father. 


II. The apostle here mentions the con-) 
dition of those to whom he writes: The | 


, ee 


Seen eee oe 
- Necessity of faith and patience. 


oy 


.P. TL 


ed init.’ This is mentioned in hopes of procuring the greater regard to what is penned 
: The time when this epistle was written is uncertain. The 
~ design of it is to reprove Christians for their great degeneracy both in faith and manners, and 

to prevent the spreading of those libertine doctrines which threatened the destruction of all 
It was also a special intention of the author of this epistle to awaken the 
Jewish nation to a sense of the greatness and nearness of those judgments which were coming 
upon them; and to support all true Christians in the way of their duty, under the calamities 
and persecutions they might meet with. The truths laid down are very momentous, and neces- 
sary to be maintained; and the rules for practice, as here stated, are such as ought to be 
observed in our times as well as in preceding ages. 


wars had driven them. The greatest part 
indeed of ten of the twelve tribes were lost 
in captivity ; but yet some of every tribe were 
preserved and they are still honoured with 
the ancient style of twelve tribes. These 
however were scattered and dispersed. 1. 
They were dispersed in mercy. Having the 
scriptures of the Old Testament, the provi- 
dence of God so ordered it that they were 
scattered in several countries for the diffusing 
of the light of divine revelation. 2. They 
began now to be scattered in wrath. The 
Jewish nation was crumbling into parties and 
factions, and many were forced to leave their 
own country, as having now grown too hot 
for them. Even good people among them 
shared in the-common calamity. 3. These 
Jews of the dispersion were those who had 
embraced the Christian faith. They were 
persecuted and forced to seek for shelter in 
other countries, the Gentiles being kinder to 
Christians than the Jews were. Note here, 
It is often the lot even of God’s own tribes 
to be scattered abroad. The gathering day 
is reserved for the end of time; when all the 
dispersed children of God shall be gathered 
together to Christ their head. In the mean 
time, while God’s tribes are scattered abroad, 
he will send to look after them. Here is an 
apostle writing to the scattered ; an epistle 
from God to them, when driven away from 


his temple, and seemingly neglected by him. - 


Apply here that of the prophet Ezekiel, Thus 
saith the Lord God, Although I have cast 


| them far off among the heathen, and although 


I have scattered them among the countries, yet 
will I be to them as a little sanctuary in the 
countries where they shall come, Ezek. xi. 16. 
God has a particular care of his outcasts. 
Let my outcasts dwell with thee, Moab, Isa. 
xvi. 3,4. God’s tribes may be scattered; 
therefore we should not value ourselves too 
much on outward privileges. And, on the 
other hand, we should not despond and think 
ourselves rejected, under outward calamities, 
because God remembers and sends comfort 


twelve tribes which are scattered abroad. |to his scattered people. 


Some understand this of the dispersion upon 


III. James here shows the respect he had 


the persecution of Stephen, Acts viii. But|even for the dispersed: greeting, saluting 
that only reached to Judea and Samaria. | them, wishing peace and salvation to them. 
Others by the Jews of the dispersion under- | True Christians should not be the less valued 


and other kingdoms into which thew | apostle’s heart that those who were scattered 


| ony who were in Assyria, Babylon, | for their hardships. It was the desire of this 
i 


ee at 8 Se ee a 


Necessity of faith and patience: 


might be comforted—that they might do well 
and fare well, and be enabled to rejoice even 
in their distresses. God’s people have reason 
‘0 rejoice in all places, and at ali times; as 
‘will abundantly appear from what follows. 

2 My brethren, count it all joy 
when ye fall into divers temptations ; 
3 Knowing this, that the trying of your 
faith worketh patience. 4 But let pa- 


' tience have her perfect work, that ye 


may be perfect and entire, wanting 
nothing. 5 If any of you lack wisdom, 
let him ask of God, that giveth to all 
men liberally, and upbraideth not; and 
it shall be given him. 6 But let him 
ask in faith, nothing wavering. For 
he that wavereth is like a wave of the 
sea driven with the wind and tossed. 
7 For let not that man think that he 
shall receive any thing of the Lord. 
8 A double minded man is unstable 
in all his ways. 9 Let the brother of 
low degree rejoice in that he is ex- 
alted: 10 But therich, in that he is 
made low: because as the flower of 
the grass he shall pass away. 11 For 
the sun is no sooner risen with a 
purning heat, but it withereth the 
grass, and the flower thereof falleth, 
and the grace of the fashion of it 
perisheth: so also shall the rich man 
fade away in his ways. 12 Blessed 
is the man that endureth temptation: 
for when he is tried, he shall receive 
the crown of life, which the Lord hath 
promised to them that love him. 

We now come to consider'the matter of 
this epistle. In this paragraph we have the 
following things to be observed :— 

I. The suffering state of Christians in this 
world is represented, and that in a very in- 
structive manner, if we attend to what is 
plainly and necessarily implied, together with 
what is fully expressed. 1. It is implied that 
troubles and afflictions may be the lot of the 
best Christians, even of those who have the 
most reason t. think and hope well of them- 
selves. Such as have a title to the greatest 
joy may yet endure very grievous afflictions. 
As good people are liable to be scattered, 
they must not think it strange if they meet 
with troubles. 2. These outward afflictions 
and troubles are temptations to them. ‘The 
devil endeavours by sufferings and crosses 
to draw men to sin and to deter them from 
duty, or unfit them for it; but, as our afflic- 
tions are in God’s hand, they are intended 
for the trial and improvement of our graces. 


JAMES. 


‘it work. It is not a stupid, but an ae 


f ‘are very different: by the one men 
The gold is put into the furnace, that it may , 


Stee 
x 


be purified. 3. These te 
rluiterofe and various 
as the apostle speaks. ur t 
many and different kinds, and 
have need to put on the se 
God. We must be armed on 
because temptations lie on all sides 
trials of a good man are such as he 
create to himself, nor sinfully pu 
himself ; but they are such as he is 
fall into. And for this reason they 
better borne by him. 
IJ. The graces and duties of a state 
trial and affliction are here pointed out to 
Could we attend to these things, and g 
in them as we should do, how good wou 
be for us to be afflicted ! pe 
1. One Christian grace to be exercise 
joy: Count it all joy, v. 2. We must 
sink into a sad and disconsolate fi 
mind, which would make us faint un 
trials; but must endeavour to 
spirits dilated and enlarged, the b 
take in a true sense of our case, a 
greater advantage to set ourselves” 
the best of it. Philosophy may inst 
to be calm under their troubles; b 
tianity teaches them to be joyful, 
such exercises proceed from love 
fury in God. In them we are conforn 
to Christ our head, and they become m 
of our adoption. By suffering in the w 
of righteousness, we are serving the int 
of our Lord’s kingdom among men, 
edifying the body of Christ; and our t 
will brighten our graces now and oure 
at last. ‘Therefore there is reason t0 co 
it all joy when trials and difficulties bee 
our lot in the way of our duty. And thi 
not purely a New-Testament paradox, 
even in Job’s time it was said, Behold, ha 
is the man whom God correcteth. Th 
the more reason for joy in afflictions - 
consider the other graces that are prom 
by them. a 
2. Faith is a grace that one expres! 
supposes and another expressly requil 
Knowing this, that the trial of your fait hy 
and then inv. 6, Let him ask in faith. TI 
must be a sound believing of the great tn 
of Christianity, and a resolute cleavir 
them, in times of trial. That faith whiel 
spoken of here as tried by afflictions cons 
in a belief of the power, and 
promise of God, and in fidelity and 
to the Lord Jesus. ay 
3. There must be patience: The trv 
faith worketh patience. ‘The trying of 
grace produces another; and the 
suffering graces of a Christian are e 
the stronger they grow. Tribulation u 
patience, Rom. v. 3. Now, to exer 
Christian patience aright, we must, (1.) 


ia 


thing. Stoical apathy and Christian 


in some measure, imsensible of 


ions: but by the other they become tri- 
‘mpbant in and over them. Let us take care, 
in times of trial, that patience and not passion, 
be set at work in us; whatever is said or 
done, let patience have the saying and doing 
of it: let us not allow the indulging of our 
passions to hinder the operation and noble 
effects of patience; let us give it leave to 
work, and it will work wonders in a time of 
trouble. (2.) We must let it have its perfect 
work. Do nothing to limit it nor to weaken 
it; but let it have its full scope: if one 
affliction come upon the heels of another, 
and a train of them are drawn upon us, yet 
let patience go on ‘till its work is perfected. 
When we bear all that God appoints, and as 
-ong as he appoints, and with a humble 
obedient eye to him, and when we not only 
bear troubles, but rejoice in them, then 
patience hath its perfect work. (3.) When 
‘the work of patience is complete, then the 
Christian is entire, and nothing will be 
wanting: it will furnish us with all that is 
necessary for our Christian race and warfare, 
and will enable us to persevere to the end, 
and then its work will be ended, and crowned 
with glory. After we have abounded in 
other graces, we have need of patience, Heb. 
x.36. But éet patience have its perfect work, 
and we shall be perfect and entire, wanting 
nothing. 

4. Prayer is a duty recommended also to 
suffering Christians ; and here the apostle 
shows, (1.) What we ought more especially 
fo pray for—wisdom: If any lack wisdom, 
let him ask of God. We should not pray so 
much for the removal of an affliction as for 
wisdom to make a right use of it. And who 
as there that does not want wisdom under 
any great trials or exercises to guide him in 
his judging of things, in the government of his 
own spirit and temper, and in the manage- 
ment of his affairs? To be wise in trying 
times is a special gift of God, and to him we 
must seck for it. (2.) In what way this is to 
he obtained—upon our petitioning or asking 
for it. Let the foolish become beggars at 
the throne of grace, and they are in a fair 
way to be wise. It is not said, “ Let such 
ask of man,” no, not of any man, but, “ Let 
him ask of God,” who made him, and gave 
him his understanding and reasonable powers 
at first, of him in whom are all the treasures 
of wisdom and knowledge. Let us confess 
our want of wisdom to God and daily ask it 
of him. (3.) We have the greatest encourage- 
ment todo this: he giveth to all men liberally, 
and upbraideth not. Yea, it is expressly 
promised that 7 shall be given,v. 5. Here 
is something in answer to every discouraging 
turn of the mind, when we go to God, under 
a sense of our own weakness and folly, to 
ask for wisdom. He to whom we are sent, 
we are sure, has it to give: and he is ofa 
giving disposition, inclined to bestow this 
upon those who ask. Nor is there any fear 
of his favours being limited to some in this 


a 


Evil of indecision. 

case, so as to exclude others, or any humbie 
petitioning soul; for he gives to all men. \t 
you should say you want a great deal of 
wisdom, a small portion will not serve your 
turn, the apostle affirms, he gives liberally ; 
and jest you should be afraid of going to him 
unseasonably, or being put to shame for 
your folly, it is added, he upbraideth not 
Ask when you will, and as often as you will, 
you will meet with no upbraidings. And if, 
after all, any should say, “This may be the 
case with some, but I fearI shall not succeed 
so well in my seeking for wisdom as some 
others may,” let such consider how particular 
and express the promise is: It shall be given 
him. Justly then must fools perish in their 
foolishness, if wisdom may be had for asking, 
and they will not pray to God forit. But, (4.) 
There is one thing necessary to be observed 
in our asking, namely, that we do it with a 
believing, steady mind: Let him ask in faith, 
nothing wavering, v. 6. The promise above 
is very sure, taking this proviso along with 
us ; wisdom shall be given to those who ask 
it of God, provided they believe that God is 
able to make the simple wise, and is faithful 
to make good his word to those who apply 
to him. This was the condition Christ in- 
sisted on, in treating with those who came 
to him for healing: Believest thou that I am 
able to do this ? ‘There must be no wavering, 
no staggering at the promise of God through 
unbelief, or through a sense of any disad- 
vantages that lie on our own part. Here 
therefore we see, 

5. That oneness, and sincerity of intention, 
and a steadiness of mind, constitute another 
duty required under affliction: He that waver- 
eth is like a wave of the sea, driven with the 
wind, and tossed. ‘To be sometimes lifted up 
by faith, and then thrown down again by 
distrust—to mount sometimes towards the 
heavens, with an intention to secure glory, 
and honour, and immortality, and then to 
sink again in seeking the ease of the body, 
or the enjoyments of this world—this is very 
fitly and elegantly compared to a wave of the 
sea, that rises and falls, swells and sinks, 
just as the wind tosses it higher or lower, 
that way or this. A mind that has but one 
single and prevailing regard to its spiritual 
and eternal interest, and that keeps steady 
in its purposes for God, will grow wise by 
afflictions, will continue fervent in its devo- 
tions, and will be superior to all trials and 
oppositions. Now, for the cure of a waver 
ing spirit and a weak faith, the apostle shows 
the ill effects of these, (1.) In that the success 
of prayer is spoiled hereby : Let not that man 
think that he shall receive any thing of the 
Lord, v.7. Such a distrustful, shifting, un- 
settled person is not likely to value a favour 
from God as he should do, and therefore 

‘cannot expect to receive it. In asking for 
divine and heavenly wisdom we are never 
likely to prevail if we have not a heart to prize 
it above rubies, and the greatest things in 


\ 


ee ee ee : 
JAMES. ~ : 


Necessity of faith and patience. 
this world. (2.) A wavering faith and spirit 
has a bad influence upon our conversations. 
A double-minded man is unstable in all his 
ways, v. 8. When our faith and spirits rise 
and fall with second causes, there will be 
great unsteadiness in all our conversation 
and actions. This may sometimes expose 
men to contempt in the world ; but it is cer- 
tain that such ways cannot please God nor 
procure any good for us in the end. While 
we have but one God to trust to, we have 
but one God to be governed by, and this 
should keep us even and steady. He that is 
unstable as water shall not excel. Hereupon, 

III. The holy humble temper of a Chris- 
tian, both in advancement and debasement, 
is described: and both poor and rich are di- 
rected on what grounds to build their joy 
and comfort, v. 9—11. Here we may ob- 
serve, 1. Those of low degree are to be 
looked upon as brethren: Let the brother of 
low degree, &c. Poverty does not destroy 
the relation among Christians. 2. Good 
Christians may be rich in the world, v. 10. 
Grace and wealth are not wholly inconsistent. 
Abraham, the father of the faithful, was rich 
in silverand gold. 3. Both these are allowed 
to rejoice. No condition of life puts us out 
of a capacity of rejoicing in God. If we do 
not rejoice in him always, it is our own fault. 
Those of low degree may rejoice, if they are 
exaltedto be rich in faith and heirs of the 
kingdom of God (as Dr. Whitby explains 
this place); and the rich may rejoice in hum- 
bling providences, as they produce a lowly 
and humble disposition of mind, which is 
highly valuable in the sight of God. Where 
any are made poor for righteousness’ sake, 
their very poverty is their exaltation. It is 
an honour to be dishonoured for the sake of 
Christ. To you it is given to suffer, Phil. i. 
29 All who are brought low, and made 
lowly by grace, may rejoice in the prospect of 
their exaltation at the last in heaven. 4. 
Observe what reason rich people have, not- 
withstanding their riches, to be humble and 
low in their own eyes, because both they and 
their riches are passing away: As the flower 
of the grass he shall pass away. He, and his 
wealth with him, v.11. For the sun has no 
sooner risen with a burning heat than it wither- 
eth the grass. Note hence, Worldly wealth 
is a withering thing. Riches are too uncer- 
tain (says Mr. Baxter on this place), too in- 
considerable things to make any great or just 
alteration in our minds. Asa flower fades 
before the heat of the scorching sun, so shall 
the rich man fade away in his ways. His 
projects, counsels, and managements for this 
world, are called his ways ; in these he shall 
fade away. For this reason let him that is 
rich rejoice, not so much in the providence 
of God, that makes him rich, as in the grace 
of God, that makes and keeps him humble; 
and in those trials and exercises that teach 
him to seek his felicity in and from God, and 
not from these perishing enjoyments 


ie 


IV. A blessing is” 
who endure their exerci 
directed: Blessed is the man t 
temptation, v. 12. Observe, 1. I 
man who suffers only that is ble: 
who endures, who with patience 


stancy goes through all difficulties in the 
of his duty. 2. ictions cannot mak 


miserable, if it be not our own fault. 
blessing may arise from them, and we 1 
be blessed in them. They are so far f 
taking away a good man’s felicity that | 
really increase it. 3. Sufferings and 
tions are the way to eternal bless 
When he is tried, he shall receive th 
of life, déxipoc yevdpevoc—awhen he is ap 
when his graces are found to be true 
the highest worth (so metals are tri 
their excellency by the fire), and when 
integrity is manifested, and all is a 
of the great Judge. Note hence, T. 
proved of God is the great aim of a C 
in allhis trials ; and it willbe his bles 
at last, when he shall receive the crow 
life. The tried Christian shall be a crow 
one: and the crown he shall wear wil 
crown of life. It will be life and bliss 
and will last for ever. We only b 
cross for a while, but we shall wear the 
to eternity. 4. This blessedness, inyol 
in a crown of life, is a promised thing te 
righteous sufferer. It is therefore what 
may most surely depend upon: for, wh 
heaven and earth shall pass away, this wi 
of God shall not fail of being fulfilled. 

withal let us take notice that our fi 

ward comes, not as a debt, but by a g 
promise. 5. Our enduring temptations 1 
be from a principle of love to God and’ 
Lord Jesus Christ, otherwise we are 
terested in this promise: The Lord hat; 
mised to those that love him. Pauls 
that a man may for some point of religit 
even give his body to be burnt, and yet not 
pleasing to God, nor regarded by him, b 
cause of his want of charity, or a preyailit 
sincere love to God and man, 1 Cor. xiii. | 
6. The crown of life is promised not only 
great and eminent saints, but to all those w 
have the love of God reigning in their hear 
Every soul that truly loves God. shall ha 
its trials in this world fully recompensed 
that world above where love is Be perfe 


13 Let no man say when he 
tempted, I am tempted of God: fe 
God cannot be tempted with 
neither tempteth he any man: 14 
every man is tempted, when he ; 
drawn away of his own lust, and en 
ticed. 15 Then when lust hath con 
ceived, it bringethf orth sin: and simy 
when it is finisoed, bringeth fort 
death. 16 Do not err, my belove 
brethren. 17 Every good gift am 


y perfect gift is from above, 
cometh down from the Father of 
1ights, with whom is no variableness, 
neither shadow of turning. 18 Of 
his own will begat he us with the 
word of truth, that we should be a 
kind of first-fruits of his creatures. 


I. We are here taught that God is not the 
author of any man’s sin. Whoever they are 
who raise persecutions against men, and 
whatever injustice and sin they may be guilty 
of in proceeding against them, God is not’ 
to be charged with it. And, whatever sins 
good men may themselves be provoked to by 
their exercises and afflictions, God is not the 
cause of them. It seems to be here supposed 
that some professors might fall in. the hour 
of temptation, that the rod resting upon them 
might carry some into ill courses, and make 
them put forth their hands unto iniquity. But 
though this should be the case, and though 
such delinquents should attempt to lay their 
fault on God, yet the blame of their miscon- 
duct must lie entirely upon themselves. For, 
i. There is nothing in the nature of God that 
Ahey can lay the blame upon: Let no man 
soy, when he is tempted to take any evil course, 
or do any evil thing, I am tempted of God ; 
for God cannot be tempted with evil. All 
moral evil is owing to some disorder in the 
being that is chargeable with it, to a want 
of wisdom, or of power, or of decorum and 
purity in the will. But who can impeach the 
holy God with the want of these, which are 
his very essence? No exigence of affairs can 
ever tempt him to dishonour or deny him- 

self, and therefore he cannot be tempted with 
evil. 2. There is nothing in the providential 
dispensations of God that the blame of any 
man’s sin can be laid upon (v. 13): Neither 
tempteth he any man. As God cannot be 
tempted with evil himself, so neither can he 
be a tempter of others. He cannot be a pro- 
moter of what is repugnant to his nature. 
The carnal mind is willing to charge its own 
sins on God. ‘There is something hereditary 
in this. Our first father Adam tells God, 
The woman thou gavest me tempted me, there- 

by, in effect, throwing the blame upon God, 
for giving him the tempter. Let no man 
speak thus. It is very bad to sin; but it is 
much worse, when we have done amiss, to 
charge it upon God, and say it. was owing to 
him. ‘Those who lay the blame of their sins 
either upon their constitution or upon their 
condition in the world, or who pretend they 
are under a fatal necessity of sinning, wrong 
God, as if he were the author of sin. Afflic- 
tions, as sent by God, are designed to draw 
out our graces, but not our corruptions. 

II. We are taught where the true cause of 
evil lies, and where the blame ought to be 
-aid (v. 14): Every man is iempted (in an ill 
sense) when he is drawn away of his own lust, 

and enticed. In other scriptures the devil is 
VOL, Ix. 


Cr 


a 


ee Py ey et ee ea rs, 


Procedure and revult of sin 


and| called tke tempter, and otner things may 


sometimes concur to tempt us; but neither 
the devi! nor any other person or thing is to 
be blamed so as to excuse ourselves ; for the 
true original of evil and temptation is in our 
own hearts. The combustible matter is in 
us, though the flame may be blown up by 
some outward causes. And therefore, if thou 
scornest, thou alone shalt bear it, Prov. ix. 12. 
Observe here, 1. The method of sin in its 
proceeding. First it draws away, then en- 
tices. As holiness consists of two parts— 
forsaking that which is evil and cleaving to 
that which is good, so these two things, re- 
versed, are the two parts of sin. The heart 
is carried from that which is good, and eu- 
ticed to cleave to that which is evil. It is 
first by corrupt inclinations, or by lusting 
after and coveting some sensual or worldly 
thing, estranged from the life of God, and 
then by degrees fixed in a course of sin. 2. 
We may observe hence the power and policy 
of sin. The word here rendered drawn away 
signifies a being forcibly haled or compelled. 
The word translated enticed signifies being 
wheedled and beguiled by allurements and 
deceitful representations of things, éEeAxdperog 
cai deXeaZopevoc. ‘There is a great deal of 
violence done to conscience and to the mind 
by the power of corruption: and there isa great 
deal of cunning and deceit and flattery in sin 
to gain us to its interests. The force and 
power of sin could never prevail, were it not 
for its cunning and guile. Sinners who 
perish are wheedled and flattered to their own 
destruction. And this will justify God for 
ever in their damnation, that they destroyed 
themselves. Their sin lies at their own door, 
and therefore their blood will lie upon their 
own heads. 3. The success of corruption in 
the heart (v. 15): Then, when lust hath con- 
cewed. it bringeth forth sin ; that is. sin being 
alowe\ to excite desires in us, 1t will soon 
ripen those desires into consent, and then it 
is said to have conceived. The sin truly 
exists, though it be but in embryo. And, 
when it has grown fo its full size in the mind, 
it is then brought forth in actual execution. 
Stop the beginnings of sin therefore, or else 
all the evils it produces must be wholly 
charged upon us. 4. The final issue of sin, 
and how it ends: Sin, when it is finished, 
bringeth forth death. After sin is brought 
forth in actual commissions, the«finishing of 
it (as Dr. Manton observes) is its bein; 

strengthened by frequent acts and settlec 

into a habit. And, when the iniquities of 
men are thus filled up, death is brought forth. 
There is a death upon the soul, and death 
comes upon the body. And, besides death 
spiritual and temporal, the wages of sin is 
eternal death too. Let sin therefore be re- 
pented of and forsaken, before-it be fitished. 
Why will you die, O house of Israel ! Ezek. 
xxxiil. 11. God has no pleasure in your 
death, as he has no hand in your sin; »ut 
both sin and misery are owing to yourselves 

2B 


six > 7 — _ 


Provedure and result of sin. 


Your own hearts’ lusts and corruptions are 
your tempters; and when by degrees they 
have carried you off from God, and finished 
the power and dominion of sin in you, then 
they will prove your destroyers. 

III. We are taught yet further that, while 
we are the authors and procurers of all sin 
and misery to ourselves, God is the Father 
and fountain of all good, v. 16, 17. We 
should take particular care not to err in our 
conceptions of God: ‘‘ Donot err, my beloved 
brethren, 2) \avac0e—do not wander, that 
is, from the word of God, and the accounts 
of him you have there. Do not stray into 
erroneous opinions, and go off from the 
standard of truth, the things which you have 
received from the Lord Jesus and by the 
direction of his Spirit.” The loose opinions 
of Simon, and the Nicolaitans (from whom 
the Gnostics, a most sensual corrupt set of 
people, arose afterwards), may perhaps, by 
the apostle here, be more especially cautioned 
agai st. Those who are disposed to look into 
these may consult the first book of Irenzus 
against heresies. Let corrupt men run into 
what notions they will, the truth, as it is in 
Jesus, stands thus: that God is not, cannot 
be, the author and patronizer of any thing 
thatis evil; but must be acknowledged as 
the cause and spring of every thing that is 
good: Every good and every perfect yift is 
from above, and cometh down from the Father 
of lights, v.17. Here observe, 1. God is the 
Father of lights: The visible hight of the 
sun and the heavenly bodies is from him. 
He said, Let there be light, and there was 
light. ‘Thus God is at once represented as 
the Creator of the sun and in some respects 
compared to it. “ As the sun is the same in 
its nature and influences, though the earth 
and clouds, oft interposing, make it seem to 
us s varying, by its rising and setting, and 
by its different appearances, or entire with- 
drawment, when the change is not in it; so 
God is unchangeable, and our changes and 
shadows are not from any mutabiiity or 
shadowy alterations in him, but from our- 
selves.’—Bazter. The Father of lights, with 
whom there is no variableness, neither shadow 
of turning. What the sun is in nature, God 
is in grace, providence, and glory; aye, and 
infinitely more. For, 2. Every good gift is 
from him. As the Father of lights, he gives 
the light of reason. The inspiration of the 
Almighty giveth understanding, Job xxxii. 8. 
He gives also the light of learning: Solo- 
mon’s wisdom in the knowledge of nature, 
in the arts of government, and in all his 
improvements, is ascribed to God. The 
light of divine revelation is more immediately 
from above. ‘The light of faith, purity, and 
all manner of consolation is from him. So 
that we have nothing good but what we 
receive from God, as there is no eyil or sin 
in us, or done by us, but what is owing to 
ourselves We must own God as the author 


of all tne nowers and verfections that aren /into the perfect law of liberty, an 


ee) 
JAMES, 


the creature, and th 
which we have in and by 
perfections: but none of ¢ 
their imperfections, or their ill 
be charged on the Father of ligh 
him proceeds every good and perfect 
both pertaining to this life and that whi 
to come. 3. As every good gift is { 
God, so particularly the renovation of 
natures, our regeneration, and all the 
happy consequences of it, must be aseri 
to him (v. 18): Of his own will begat h 
with the word of truth. Here let us | 
notice, (1.) A true Christian is a erea| 
begotten anew. He becomes as differei 
person from what he was before the re 
ing influences of divine grace as if he? 
formed over again, and born afresh. 
The original of this good work is here 
slared: it is of God’s own will; not 
skill or power; not from, any good fe 
in us, or done by us, but purely frox 
good-will and grace of God. (3.) The m 
whereby this is effected are pointed « 
the word of truth, that is, the gospel, as E 
expresses it more plainly, 1 Cor iv. 16 
have begotten you in Jesus Christ through 
gospel. This gospel is indeed a word o 
or else it could never produce such real, § 
lasting, such great and noble effects. We 
rely upon it, and venture our immortal so 
upon it. And we shall find it a mean 
our sanctification as it is a word of tm 
John xvii. 17. (4.) The end and design 
God’s giving renewing grace is hei 
down: That we should be a kind of first-fru 
of his creatures—that we should be Ge 
portion and treasure, and a more pe 
property to him, as the first-fruits we 
and that we should become holy to the 

as the first-fruits were consecrated to hi 
Christ is the  first-fruits of Christia 
Christians are the first-fruits of creatures 


19 Wherefore, my beloved bi 
thren, let every man be swift to hes 
slow to speak, slow to wrath: 20 F 
the wrath of man worketh not t 
righteousness of God. 21 Wher 
fore lay apart all filthiness and 
perfluity of naughtiness, and rece 
with meekness the engrafted wor 
which is able to'save your souls. } 
But be ye doers of the word, and n 
hearers only, deceiving your o¥ 
selves. 23 For if any be a hearer < 
the word, and not a “er, he is li 
unto a man beholdéiag his natu 
face in a glass: 24 For he beholdet 
himself, and goeth his way, an 
straightway forgetteth what mann 
vf man he was. 25 But whosolo 


‘ontinueth therein, he being not a 
orgetful hearer, but a doer of the 
work, this man shall be blessed in his 
deed. 26 [f any man among you 
seem to be religious, and bridleth not 
his tongue, but deceiveth his own 
heart, this man’s religion 7s vain. 
27 Pure religion and undefiled before 
God and the Father is this, To visit 
the fatherless and widows im their 
affliction, and to keep himself un- 
spotted from the world. 


In this part of the chapter we are required, 

I. To restrain the workings of passion. 
This lesson we should learn under afflictions; 
and this we shall learn if we are indeed 
begotten again by the word of truth. . For 
thus the connection stands—An angry and 
hasty spirit is soon provoked to ill things by 
afflictions, and errors and ill opinions become 
prevalent through the workings of our own 
vile and vain affections; but the renewing 
grace of God and the word of the gospel 
teach us to subdue these: Wherefore, my 
beloved brethren, let every man be swift to 
hear, slow to speak, slow to wrath, v. 19. 
This may refer, 1. To the word of truth 
tpoken of in the verse foregoing. And so 
we may observe, It is our duty rather to 
hear God’s word, and apply our minds to 
understand it, than to speak according to 
our own fancies or the opinions of men, and 
to run into heat and passion thereupon. 
Let not such ‘errors as that of God’s being 
the occasion of men’s sin ever be hastily, 
much less angrily, mentioned by you (and 
so as to other errors); but be ready to hear 
and consider what God’s word teaches in all 
such cases. 2. This may be applied to the 
afflictions and temptations spoken of in the 
beginning of the chapter. And then we may 
observe, Tt is our duty rather to hear how 
God explains his providences, and what he 
designs by them, than to say as David did 
in his haste, I am cut off; or as Jonah did 
in his passion, I do well to be angry. Instead 
of censuring God under our trials, let us open 
our ears and hearts to hear what he will say 
tous. 3. This may be understood as refer- 
ring to the disputes aud differences that 
Christians, in those times of trial, were 
running into among themselves: and so this 
part of the chapter may be considered without 
any connection with what goes before. Here 
we may observe that, whenever matters of 
difference arise among Christians, each side 
should be willing to hear the other. People 
are often stiff in their own opinions because 
they are not willing to hear what others have 
to offer against them: whereas we should be 
swift to hear reason and truth on all sides, 
and be slow to speak any thing that should 
prevent this: and, when we do speak, there 


should be nothing of wrath; for a soft 
“' a? aes 2 


ae, CHAP. 1. 


ee tae 


we 


RE Ve are Ne a ee Sn 
On suppressing corrupt affections. 


answer turneth away wrath. As this epistle 
is designed to correct a variety of disorders 
that existed among Christians, these words, 
swift to hear, slow to speak, slow to wrath, 
may be very well interpreted according to this 
last explication. And we may further observe 
from them that, if men would govern their 
tongues, they must govern their passions. 
When Moses’s spirit was provoked, he spoke 
unadvisedly with his lips. If we would be 
slow to speak, we must be slow to wrath. 

II. A very good reason is given for sup- 
pressing anger: For the wrath of man worketh 
not the riyhteousness of God, v. 20. It is 
as if the apostle had said, ‘‘ Whereas men 
often pretend zeal for God and his glory, in 
their heat and passion, let them know that 
God needs not the passions of any man; his 
cause is better served by mildness and meek- 
ness than by wrath and fury.” Solomon 
says, The words of the wise are heard in quiet, 
more than the cry of him that ruleth among 
fools, Eccl. ix. 17. Dr. Manton here says 
of some assemblies, “‘ That if we were as 
swift to hear as we are ready to speak there 
would be less of wrath, and more of profit, 
in our meetings. I remember whena Mani- 
chee contested with Augustine, and with 
importunate clamour cried, Hear me! hear 
me! the father modestly replied, Nec ego te, 
nec tu me, sed ambo audiamus apostolum— 
Neither let me hear thee, nor do thou hear me, 
but let us both hear the apostle.” 'Yhe worst 
thing we can bring to a religious controversy 
is anger. ‘This, however it may pretend to be 
raised by a concern for what is just and 
right, is not to be trusted. Wrath is a human 
thing, and the wrath of man stands opposed 
to the righteousness of God. ‘Those who 
pretend to serve the cause of God hereby 
show that they are acquainted neither with 
God nor his cause. This passion must 
especially be watched against when we are 
hearing the word of God. See 1 Pet. ii. 1,2. 

III. We are called upon to suppress other 
corrupt affections, as well as rash anger: 
Lay aside all filthiness and superfluity of 
naughtiness, v.21. The word here translated 
filthiness signifies those lusts which have the 
greatest turpitude and sensuality in them; 
and the words rendered superfluity of naugh- 
tiness may be understood of the overflowings 
of malice or any other spiritual wickednesses. 
Hereby we are taught, as Christians, to 
watch against, and lay aside, not only those 
more gross and fleshly dispositions and aftec- 
tions which denominate a person filthy, but 
all the disorders of a corrupt heart, which 
would prejudice it against the word and ways 
of God. Observe, 1. Sin is a defiling thing; 
it is cailed filthiness itself. 2. There is 
abundance of that which is evil in us. to be 
watched against; there is superfluity of 
naughtiness. 3. It is not enough to restrain 
evil affections, but they must be cast from us, 
or laid apart. sa. xxx. 22, Thow shalt cast 
them away as a menstruous cloth ; thou shai 


ct ee 


vasa “nik ee UE ede Vike gt 0 ine 


The duty of hearers 


say, Gel you kence. 4. This must extend 
not only to outward sins, and greater abomi, 
nations, but to all sin of thought and affection 
as well as speech and practice; maoav 
burapiay—all filthiness, every thing that is 
corrupt and sinful. 5. Observe, from the 
foregoing parts of this chapter, the laying 
aside of all filthiness is what a time of 
temptation and affliction calls for, and is 
necessary to the avoiding of error, and the 
right receiving and improving of the word 
of truth: for, 

IV. We are here fully, though briefly, 
instructed concerning hearing the word of 
God. 

1. We are required to prepare ourselves 
for it (v. 21), to get rid of every corrupt 
affection and of every prejudice and prepos- 
session, and to lay aside those sins which 
pervert the judgment and blind the mind. 
All the filthiness and superfluity of naughti- 
ness, before explained, must, in an especial 
manner, be subdued and cast off, by a:l such 
as attend on-the word of the gospel. 

2. We are directed how to hear it: Receive 
with meekness the engrafted word, which is 
able to save your souls. (1.) In hearing the 
word of God, we are to receive it—assent to 
the truths of it—consent to the laws of it ; 
receive it as the stock does the graft; so as 
that the fruit which is produced may be, not 
according to the nature of the sour stock, 
but according to the nature of that word of 
the gospel which is engrafted into our souls. 
(2.) We must therefore yield ourselves to the 
word of God, with most submissive, humble, 
and tractable tempers: this is to receive it 
with meekness. Being willing to hear of our 
faults, and taking it not only patiently, but 
thankfully, desiring also to be moulded and 
formed by the doctrines and precepts of the 
gospel. (3.) In all our hearing we should 
aim at the salvation of our souls. It is the 
design of the word of God to make us wise 
to salvation; and those who propose any 
meaner or lower ends to themselves in 
attending upon it dishonour the gospel and 
disappoint their souls. We should come to 
the word of God (both to read it and hear it), 
as those who know it-is the power of God 
unto salvation to every one that believeth, 
Rom. i. 16. 

3. We are taught what is to be done after 
hearing (v. 22): But be you doers of the word, 
and not hearers only, deceiving your own selves. 
Observe here, (1.) Hearing is in order to 
doing ; the most attentive and the most fre- 
quent hearing of the word of God will not 
avail us, unless we be also doers of it. If 
we were to hear a sermon every day of the 
week, and an angel from heaven were the 
preacher, yet, if we rested in bare hearing, 
it would never bring us to heaven. There- 
fore the apostle insists much upon it (and, 
without doubt, it is indispensably necessary) 
that we practise what we hear. ‘‘ There 
must be inward practice by meditation, and 


JAMES. 


outward practice in ; 
It is not enough to remember 
and to be able to repeat it, an 


mony to it, and commend it, 
and preserve what we have wri 
which all this is in order to, and which ¢) 
the rest, is that we be doers of the » 
Observe, (2.) Bare hearers are self-dece 
the original word, zapadoy:Zopevor, sig 
men’s arguing sophistically to themse 
their reasoning is manifestly deceitful 
false when they would make one part of 
work discharge them from the oblig 
they lie under to another, or persuade t 
selves that filling their heads with notioi 
sufficient, though their hearts be emy 
good affections and resolutions, and | 
lives fruitless of good works. Self-d 
will be found the worst deceit at last. — 
4. The apostle shows what is the pi 
use of the word of God, who they are th; 
not use it as they ought, and who th 
that do make a right use of it, ». 23—25. 
us consider each of these distinctly. (1.) 
use we are to make of God’s word ma 
learnt from its being compared to a gla: 
which a man may behold his natural 
As a looking-glass shows us the spots 
defilements upon our faces, that they mé 
remedied and washed off, so the word of 
shows us our sins, that we may rep 
them and get them pardoned; it shows 
what is amiss, that it may be amended. T 
are glasses that will flatter people ; but 
which is truly the word of God is no fla 
glass. If you flatter yourselves, it is 
own fault ; the truth, as it is in Jesus, flat 
no man. Let the word of truth be ; 
attended to, and it will set before you 
corruption of your nature, the disordei 
your hearts and lives; it will tell you pla 
what you are. Paul describes himself 
sensible of the- corruption of his nature 
he saw himself in the glass of the law (R 
vil. 9): “‘ Iwas alive without the law ; 
I took all to be right with me; and thou 
myself not only clean, but, compared ¥ 
the generality of the world, beautiful t 
but when the commandment came, when 
glass of the law was set before me, then 
revived, and I died—then I saw my spots 4 
deformities, and discovered that amiss 
myself which before I was not aware of ; ; 
such was the power of the law, and of 
that I then perceived myself in a st 
death and condemnation.” Thus, when 
attend to the word of God, so as to see 
selves, our true state and condition, to 
tify what is amiss, and to form and di 
ourselves anew by the glass of God’s wo 
this is to make a proper use of it. (2.) | 
have here an account of those who do nott 
this glass of the word as they ought: 
that beholds himself, and goes his way, ¢ 
straightway forgets what manner of man 
was, v. 24. This is the true description 
one who hears the word of God and doe 


> 


ee Jl > rt Ny ag 
ot. How many are there who, when they 
under the word, are affected with their 
m sinfulness, misery, and danger, acknow- 
edge the evil of sin, and their need of Christ; 
but, when their hearing is over, all is for- 
otten, convictions are lost, good affections 
anish, and pass away like the waters of a 
and-flood: he straightway forgets. “The 
vord of God (as Dr. Manton speaks) dis- 
‘overs how we may do away our sins, and 
leck and attire our souls with the righteous- 
ress of Jesus Christ. Macule sunt peccata, 
jue ostendit lex; aqua est sanguis Christi, 
juem ostendit evangelium—Our sins are the 
pots which the law discovers ; Christ’s blood 
s the laver which the gospel shows.”’ But in 
rain do we hear God’s word, and look into 
he gospel glass, if we go away, and forget 
yur spots, instead of washing them off, an 
‘orget our remedy, instead of applying to it. 
is is the case of those who do not hear 

he word as they ought. (3.) Those also 
ire described, and pronounced blessed, who 
ear aright, and who use the glass of God’s 
vord as they should do (v. 25) : Whoso looketh 
into the perfect law of liberty, and continueth 
rein, &c. Observe here, [1.] The gospel 

s a law of liberty, or, as Mr. Baxter expresses 


ed 
Ce 


1 


Qu 
ey ee eee ee 


7. 7h ~ YS = 


ice Ss. Practical religion. 
happy are you if you do them. It is not talk. 
ing, but walking, that will bring us to heaven. 

V. The apostle next informs us how we 
may distinguish between a vain religion and 
that which is pure and approved of God. 
Great and hot disputes there are in the world 
about this matter: what religion is false and 
vain, and what is true and pure. I wish men 
would agree to let the holy scripture in this 
place determine the question: and here it is 
plainly and peremptorily declared, 

1. What is a vain religion: If any man 
among you seemeth fo be religious, and bridleth 
not his tongue, but deceives his own heart, this 
man’s religion is vain. Here are three things 
to be observed :—(1.) Ina vain religion there 
is much of show, and affecting to seem reli- 
gious in the eyes of others.. This, I think, is 
mentioned in a manner that should fix our 
thoughts on the word seemeth. When men 
are more concerned to seem religious than 
really to be so, it is a sign that their religion 
is but vain. Not that religion itself is a vain 
thing (those do it a great deal of injustice who 
say, It is in vain to serve the Lord), but it is 
possible for people to make it a vain thing, if 
they have only a form of godliness, and not 
the power. (2.) In a vain religion there is 


= ee eps oe 


t, of liberation, giving us deliverance from | much censuring, reviling, and detracting of 
jhe Jewish law, and from sin and guilt, and | others. The not bridling the tongue here is 
wrath and death. The ceremonial lawwas a’ chiefly meant of not abstaining from these 

f bondage; the gospel of Christ isalaw evils of the tongue. When we hear people 
of liberty. [2.] Ji is a perfect law: nothing/ ready to speak of the faults of others, or to 
ean be added to it. [3.] In hearing the word, , censure them as holding scandalous errors, 
we look into this perfect law; we consult it or to lessen the wisdom and piety of those 
for counsel and direction ; we look into it,| about them, that they themselves may seem 
that we may thence take our measures. [4.] | the wiser and better, this is a sign that they 
Phen only do we look into the law of liberty | have but a vain religion. The man who has 


as we should when we continue therein— 
* when we dwell in the study of it, till it turn 
to a spiritual life, engrafted and digested in 
us’ (Baxter)—when we are not forgetful of 
it, but practise it as our work and business, 
set it always before our eyes, and make it the 
constant rule of our conversation and be- 
haviour, and model the temper of our minds 
by it. [5.] Thosewho thus do, and continue in 
the law and word of God, are, and shall be, 
blessed in their deed ; blessed in all their ways, 
according to the first psalm, to which, some 
think, James here alludes. He that meditates 
in the law of God, and walks uccording to it, 
the psalmist says, shall prosper in whatsoever 
he does. Aud he that is not a forgetful hearer, 
but a doer of the work which God’s word sets 
him about, James says, shall be blessed. The 
papists pretend that here we have a clear 
text to prove we are blessed for our good 
deeds; but Dr. Manton, in answer to that 
pretence, puts the reader upon marking the 
distinctness of scripture-phrase. The apostle 
does not say, for his deeds, that any man is 
blessed, but in his deed. This is a way in 
which we shall certainly find blessedness, but 
not the cause of it. This blessedness does 


not lie in knowing, but in doing the will of 


God. John xiii. 17, [fou know these things, 


| a detracting tongue cannot havea truly hum- 
| ble gracious heart. He who delights to injure 
| his neighbour in vain pretends to love Ged; 
therefore a reviling tongue will prove a man 
a hypocrite. Censuring is a pleasing sin, 
extremely compliant with nature, and there- 
fore evinces a man’s being in a natural state. 
These sins of the tongue were the great sins 
of that age in which James wrote (as other 
parts of this epistle fully show); and itisa 
strong sign of a vain religion (says Dr. Man- 
ton) to be carried away with the evil of the 
times. This has ever been a leading sin with 
hypocrites, that the more ambitious they 
have been to seem well themselves the more 
free they have been in censuring and running 
down others ; and there is such quick inter- 
course between the tongue and the heart thar 
the one may be known by the other. On these 
accounts it is that the apostle has made an 
ungoverned tongue an undoubted certain 
proof ofavain religion. There is no strength 
nor power in that religion which will not en- 
able a man to bridle his tongue. (3.) Ina 
vain religion a man deceives his own heart, 
he goes on ia such a course of detracting 
from others, and making himself seem some- 
| body, that at last the vanity of his religion is 
| consummated by the deceiving of his own 


ware © 


Regard due to poor Christians. 


soul. When once religion comes to be a vain 
thing, how gieat is the vanity! 

2. {t is here plainly and peremptorily de- 
clared wherein true religion consists: Pure 
religion and undefiled before God and the 
Father is this, v. 27. Observe, (1.) It is the 
glory of religion to be pure and undefiled ; 
not mixed with the inventions of mennor with 
the corruptions of the world. False religions 
may be known by their impurity and uncha- 
ritableness; according to that of John, He 
that doeth not righteousness is not of God, 
neither he that loveth not his brother, 1 John 
iii. 10. But, on the other hand, a holy life 
and a charitable heart show a true religion. 
Our religion is not (says Dr. Manton) adorned 
with ceremonies, but purity and charity. 
And it is a good observation of his that a 
religion which is pure should be kept unde- 
filed. (2.) The religion is pure and undefiled 
which is so before God and the Father. That 
is right which is so in God’s eye, and which 
chiefly aims at his approbation. ‘True re- 
ligion teaches us to do every thing as in the 


.presence of God; and to seek his favour, and 


study to please him in all our actions. (3.) 
Compassion and charity to the poor and dis- 
iressed from a very great and necessary part 
of true religion: Visiting the fatherless and 
widow in their affliction. Visiting is here put 
for all manner of relief which we are capa- 
ble of giving to others; and fatherless and 
widows are here particularly mentioned, be- 
vause they are generally most apt to be 
neglected or oppressed: but by them we are 
to understand all who are proper objects of 
charity, all who are in affliction. It is very 
remarkable that if the sum of religion be 
drawn up in two articles this is one—to be 
charitable and relieve the afflicted. Observe, 
(4.) An unspotted life must accompany an 
unfeigned love and charity: To keep himself 
unspotted from the world. The world is apt 
to spot and blemish the soul, and it is hard 
to live in it, and have to do with it, and not 
be defiled; but this must be our constant en- 
deavour. Herein consists pure and undefiled 
religion. ‘lhe very things of the world too 
much taint our spirits, if we are much con- 
versant with them ; but the sins and lusts of 
the world deface and defile them very woe- 
fully indeed. John comprises all that is in 
the world, which we are not to love, under 
three heads: the lust of the flesh, the lust of the 
eyes, and the pride of life ; andto keep ourselves 
unspotted from all these is to keep ourselves 
unspotted from the world. May God by his 
grace keep both our hearts and lives clean 
from the love of the world, and from the 
temptations of wicked worldly men. 


CHAP. II. 


Jn this chapter the apostle condemns a sinful regarding of the rich, 
and despising the poor, which he imputes to partiality and iu- 
justice, and shows it to be an acting contrary to God, who has 
chesen the poor, and whose interest is often perseeuted, and his 
name blasphemed, by the rich, ver. 1—7. He shows that the 
whole law is to be fulfilled, and that merey should be followed, 
as well us justice, ver. S—IS. He exposes the error and folly of 
Shus= who boast or faith without works, telling us that this is but 


JAMES. ‘ Pty Sah eo 4 
a dead faith, aud such @ faith eu ey ot 


Ds Tale ng Se 
‘ . FE 


“Abraham, cr of Rahab, ver. 14, to d fs 
Y brethren, have ne 
of our Lord Jesus 
Lord of glory, with respect 
sons. 2 For if there come unto 
assembly a man with a gold | ‘in 
goodly apparel, and there cor 
also a poor man in vile raiment 
And ye have respect to him 
weareth the gay clothing, and 
unto him, Sit thou here in a 
place; and say to the poor, St 
thou there, or sit here under my? 
stool: 4 Are ye not then partia 
yourselves, and are become judge 
evil thoughts? 5 Hearken, my 
loved brethren, Hath not God cho 
the poor of this world rich in f 
and heirs of the kingdom which 
hath promised to them that love h 
6 But ye have ‘despised the p 
Do not rich men oppress you, 
draw you before the judgment sé 
7 Do not they blaspheme that wor 
name by the which ye are called? 


The apostle is here reproving a very: 
rupt practice. ‘He shows how much 1 
chief there is in the sin of zpocwzoXny 
respect of persons, which seemed to be a 
growing evil in the churches of Christ: 
in those early ages, and which, in t 
after-times, has sadly corrupted and diy 
Christian nations and societies. Here 
have, 

I. A caution against this sin laid dow 
general: My brethren, have not the faith of 
Lord Jesus Christ, the Lord of glory, with 
spect of persons, v.1. Observe here, 1. “ 
character of Christians fully implied : they 
such as have the faith of our be: 


Christ ; they embrace it ; they receive 
they govern themselves by it ; they € 

the doctrine, and submit to the law 
vernment, of Christ; they have it as atm 
they have it as atreasure. 2. How hone 
ably James speaks of Jesus Christ; he 
him the Lord of glory; for he is the 
ness of his Father’s glory,-and the eay 
image of his person. 3. Christ’s be ; 
Lord of glory should teach us not to 
Christians for any thing so much as their’ 
lation and conformity to Christ. You W 
profess to believe the glory of our Lord 
sus Christ, which the poorest Christian sh 
partake of equally with the rich, and to wh 
all worldly glory is but vanity, you should 
make men’s outward and worl y advanta 
the measure of yourrespect. In profess 
the faith of our Lord Jesus Christ, we sh 
not show respect’ to men, so as to z ud 
iessen the glory of our glotious i 


If We have this sin described and cau- 
inst, by an instance or example of it 
(v. 2, 3): For if there come into your assembly 
a man with a gold ring, &c. Assembly here 
is meant of those meetings which were ap- 
pointed for deciding matters of difference 
the members of the church, or for 
determining when censures should be passed 
upon any, and what these censures should 
be; therefore the Greek word here used, 
evvaysy?, signifies such an assembly as that 
inthe Jewish synagogues, when they met to 
do justice. Maimonides says (as I find the 
passage quoted by Dr. Manton) “That it 
was expressly provided by the Jews’ consti- 
tutions that, when a poor man and a rich 
plead together, the rich shall not be bidden 
to sit down and the poor stand, or sift ina 
worse place, but both sit or both stand 
alike.” To this the phrases used by the 
e have a most plain reference, and 
tert the assembly here spoken of must 
some such as the synagogue-assemblies 

of the Jews were, when they met to hear 
causes and to execute justice: to these the 
arbitrations and censures of their Christian 
assemblies are compared. But we must be 
careful not to apply what is here said to the 
common assemblies for worship ; for in these 
certainly there may be appointed different 
places for persons according to their rank 
and circumstances, without sin. Those do 
not understand the apostle who fix his se- 
verity here upon this practice; they do not 
consider the word judges (used in v. 4), nor 
what is said of their being convicted as trans- 
gressors of the law, if they had such a respect 
of persons as is here spoken of, according to 
wv 9. Thus, now put the case: “ There comes 
into your assembly (when of the same nature 
with some of those at the synagogue) a man 
that is distinguished by his dress, and who 
makes a figure, and there comes in also a poor 
man in vile raiment, and you act partially, and 
ine wrong, merely because the one 

makes a better appearance, or 1s in better 
‘circumstances, than the other.” Observe 
hence, 1. God has his remnant among all 
sorts of people, among those that wear soft 
and gay clothing, and among those that wear 
xr and vile raiment. 2. In matters of 
religion, rich and poor stand upon a level; 
no man’s riches set him in the least nearer to 
God, nor does any man’s poverty set him at 
a distance from God. With the Most High 
there is no respect of persons, and therefore in 
matters of conscience there should be none 
with us. 3. All undue honouring of worldly 
greatness and riches should especially be 
watched against inChristiansocieties. James 
does not here encourage rudeness or disorder. 
Civil respect must be paid, and some differ- 
ence may be allowed in our carriage towards 
persons of di¥erent ranks; but this respect 


know no man after the flesh. It is the cha- 
racter of a citizen of Zion that in his eyes a 
ile person ts contemned, but he honoureth 
those that fear the Lord. If a poor manbea 
good man, we must not value him a whit the 
less for his poverty; and, if a rich man bea 
bad man (though he may have both gay 
clothing and a gay profession), we must not 
value him any whit the more for his riches. 
4. Of what importance it is to take care what 
rule we go by in judging of men; if we allow 
ourselves commonly to judge by outward 
appearance, this will too much influence our 
spirits and our conduct in religious assem- 
blies. There is many a man, whose wicked- 
ness renders him vile and despicable, who yet. 
makes a figure in the world; and, on the 
other hand, there is many a humble, hea- 
venly, good Christian, who is clothed meanly; 
but neither should he nor his Christianity be 
thought the worse of on this account. 

III. We have the greatness of this sin set 
forth, v.4, 5. It is great partiality, it is in- 
justice, and it is to set ourselves against God, 
who has chosen the poor, and will honouw 
and advance them (if good), let who will 
despise them. 1. In this sin there is shame- 
ful partiality: dre you not then partial in 
yourselves? The question is here put, as 
what could not fail of being answered by 
every man’s conscience that would put it se- 
riously to himself. According to the strict 
rendering of the original, the question is, 
*< Have you not made a difference? And, in 
that difference, do you not judge by a false 
tule, and go upon false measures? And does 
not the charge of a partiality condemned by 
the law lie fully against you? Does not your 
own conscience tell you that you are guilty?” 
Appeals to conscience are of great advantage, 
when we have to do with such as make a 
profession, even though they may have fallen 
into a very corrupt state. 2. This respect of 
persons is owing to the evil and injustice of 
the thoughts. As the temper, conduct, and 
proceedings, are partial, so the heart and 
thoughts, from which all flows, are evil: 
“ Yeu have become judges of evil thoughts ; 
that is, you are judges 2ecording to those un- 
just estimations and corrupt opinions which 
you have formed to yourselves. Trace your 
partiality till you come to those hidden 
thoughts which accompany and support it, 
and you will find those to be exceedingly evil. 
You secretly prefer outward pomp before in- 
ward grace, and the things that are seen be- 
fore those whichare not seen.” The deformity 
of sin is never truly and fully discerned till 
the evil of our thoughts be disclosed : and it 
is this which highly aggravates the faults of 
our tempers and lives—that the imagination 
of the thoughts of the heart is evil, Gen. v1.5. 


_must never be such as to influence the pro-! 3. This respect of persons is a heinous sin. 


= 


=— ow 


Partiulity condemned. 
because it is to show ourselves most directly 


contrary to God (v. 5): “ Hath not God | judgment-seai? Do 


chosen the poor of this world,rich in faith ? &c. 
But you have despised them, v. 6. God has 
made those heirs of a kingdom whom you 
make of no reputation, and has given very 
great and glorious promises to those to whom 
you can hardly give a good word or a re- 
spectful look. And is not this a monstrous 


iniquity in you who pretend to be the children. 


of God and conformed to him? Hearken, my 
beloved brethren ; by all the love I have for 
you, and all the regards you have to me, I 
beg you would consider these things. ‘Take 
notice that many of the poor of this world are 
the chosen of God. Their being God’s chosen 
does not prevent their being poor ; their being 
poor does not at all prejudice the evidences 
of their being chosen. Matt. xi. 5, The poor 
are evangelized.” God designed to recom- 
mend his holy religion to men’s esteem and 
affection, not by the external advantages of 
gaiety and pomp, but by its intrinsie worth 
and excellency ; and therefore chose the poor 
of this world. Again, take notice that many 
poor of the world are rich in faith; thus the 
poorest may become rich; and this is what 
they ought to be especially ambitious of. It 
is expected from those who have wealth and 
estates that they be rich in good works, be- 
cause the more they have the more they have 
to do good with ; but it is expected from the 
poor in the world that they be rich in faith, 
for the less they have here the more they may, 
and should, live in the believing expectation 
of better things in a better world. ‘Take no- 
tice further, Believing Christians are rich in 
title, and in being heirs of a kingdom, though 
they may be very poor as to present posses- 
sions. What is laid out upon them is but 
little ; what is laid up for them is unspeak- 
ably rich and great. Note again, Where any 
are rich in faith, there will be also divine 
ove; faith working by love will be in all the 
heirs of glory. Note once more, under this 
head, Heaven is a kingdom, and a kingdom 
promised to those that love God. We read 
of the crown promised to those that love 
God, in the former chapter (v. 12); we here 
find there is a kingdom too. And, as the 
crown is a crown of life, so the kingdom will 
pe an everlasting kingdom. All these things, 
laid together, show how highly the poor in 
this world, if rich in faith, are now honoured, 
and shall hereafter be advanced by God ; and 
consequently how very sinful a thing it was 
for them to despise the poor. After such 
considerations as these, the charge is cutting 
indeed : But you have despised the poor, v. 6. 
4. Respecting persons, in the sense of this 
piace, on account of their riches or outward 
figure, is shown to be a very great sin, be- 
cause of the mischiefs which are owing to 
worldly wealth and greatness, and the folly 
which there is in Christians’ paying undue 
regards to those who had so little regard 
either to their God or them: “ Do not rich 


rt 


JAMES. “ae 


“a 
men oppress you, and di 

vatseat? Do ak aan 

worthy name by which you are 
Consider how commonly riches 
centives of vice and mischief, of t 
and persecution: consider how mai 
mities you yourselves sustain, and hi 
reproaches are thrown upon your re 
and your (sod by men of wealth, and powe 
and worldly greatness; and this will mak 
your sin appear exceedingly sinful and foolis 
in setting up that which tends to pull yi 
down, and to destroy all that you are buil 
ing up, and to dishonour that worthy nar 
by which you are called.” The name ¢ 
Christ is a worthy name ; it reflects honou 
and gives worth to those who wear it. 
8 If ye fulfil the royal law accor 
ing to the scripture, Thou shalt loy 
thy neighbour as thyself, ye do well 
9 But if ye have respect to person 
ye commit sin, and are convinced 
the law as transgressors. 10 Fe 
whosoever shall keep the whole la 
and yet offend in one poznt, he 1 
guilty of all. 11 For he that said 
Do not commit adultery, said alse 
Do not kill. Now if thou commi 
no adultery, yet if thou kill, thou at 
become a transgressor of the law. 1 
So speak ye, and so do, as they tha 
shall be judged by the law of liberty 
13 For he shall have judgment with 
out mercy, that hathshowedno merey, 
and mercy rejoiceth against judgment, 
The apostle, having condemned the sin of 
those who had an undue respect of persons, 
and having urged what was sufficient 
convict them of the greatness of this evil 
now proceeds to show how the matter may 
be mended; it is the work of a gospel minis- 
try, not oniy to reprove and warn, but to 
teach and direct. Col. i. 28, Warning every 
man, and teaching every man. And here, — 
I. We have the law that is to guide us ip 
all our regards to men set down in general 
If you fulfil the royal law, according to the 
scripture, Thou shalt love thy neighbour as 
thyself, you do well, v. 8. Lest any should” 
think James had been pleading for the poor 
so as to throw contempt on the rich, he now 
lets them know that he did-not design tc 
encourage improper conduct towards any; 
they must not hate nor be rude to the rich, 
any more than despise the poor; but as 
the scripture teaches us to love all our 
neighbours, be they rich or poor, as our- 
selves, so, in our having a steady regard te 
this rule, we shall do well. Observe hence, 
1. The rule for Christians to walk by i 
settled in the scriptures: Jf according to the 
scriptures, &c. It is not great men, ¥ 
worldly wealth, nor corrupt practices 


> themseives, that must guide us, 

at the scriptures of truth. 2. The scripture 
Gives us this as a law, to love our neighbour 
ourselves ; it is what still remains in full 
force, and is rather carried higher and further 
| by Christ than made less important to us. 
3. This law is a royal law, it comes from the 
King of kings. Its own worth and dignity 
deserve it should be thus honoured; and the 
State in which all Christiars now are, as it is 
‘a state of liberty, and not of bondage or 
oppression, makes this law, by which they 
_are to regulate all their actions to one another, 
a royal law. 4. A pretence of observing 
this royal law, when it is interpreted with 
‘partiality, will not excuse men in any unjust 
: i It is implied here that some 
"were ready to flatter rich men, and be partial 
to them, because, if they were in the like 
ci ces, they should expect such 
‘regards to themselves; or they might plead 
‘that to show a distinguished respect to those 
whom God in his providence had distin- 
“guished by their rank and degree in the 
‘world was but doing right; therefore the 
apostle allows that, so far as they were con- 
cerned to observe the duties of the second 
table, they did well in giving honour to whom 
honour was due ; but this fair pretence would 
not cover their sin in that undue respect of 
persons which theystood chargeable with; for, 
Il. This general law is to be considered 
together with a particular law: “‘ If you have 
respect to persons, you commit sin, and are 
convinced of the law as transgressors, v. 9. 
Notwithstanding the law of laws, to love your 
neighbour as yourselves, and to show that 
; to them which you would be apt to 
Took for yourselves if in their circumstances, 
yet this will not excuse your distributing 
‘either the favours or the censures of the 
‘ehureh according to men’s outward condi- 
tion ; but here you must look to a particular 
law, which God, ben as ates has 
‘given you together with it, and by this you 
will aod fully convicted of the sin [ have 
you with. This law is in Lev. 

‘xix. 15, Thou shalt do no unrighteousness in 
j > thou shalt not respect the person 
‘of the poor nor the person of the mighty ; but 
‘m righteousness shalt thou judge thy neigh- 
‘our. Yea, the very royal law itself, rightly 
‘explaied, would serve to convict them, be- 
cause it teaches them to put themselves as 
‘much in the places of the poor as in those 
of the rich, and so to act equitably towards 
‘one as well as theother. Hence he proceeds, 
Til. To show the extent of the law, and 
‘how far obedience must be paid to it. They 
must fulfil the royal law, have a regard to 
‘ne part as well as another, otherwise it 
would not stand them in stead, when they pre- 
‘tended to urge it as a reason for any partic 
actions: For whosoever shall keep the whole 
‘faw, and yet offend in one point, ts gutlty of 
all, v.10. This may he considered, 1. With 


‘CHAP. IL. 


Re Ee al ee ee til 


SF St i eee ee eS 


The Christian law. 


Do you plead for your respect to the rich, 
because you are to love your neighbour as 
yourselves? Why then show also an equit- 
able and due regard to the poor, because you 
are to love your neighbour as yourself: or 
else your offending in one point will spoil 
your pretence of observing that law at all. 
Whosoever shall keep the whole law, if he 
offend in one point, wilfully, avowedly, and 
with continuance, and so as to think he shall 
be excused in some matters because of his 
obedience in others, he ts guilty of all, that 
is, he incurs the same penalty, and is liable 
to the same punishment, by the sentence of 
the law, as if he had broken it in other points 
as well as that he stands chargeable with. 
Not that all sins are equal, but that all carry 
the same contempt of the authority of the 
Lawgiver, and so bind over to such punish- 
ment as is threatened on the breach of that 
law. This shows us what a vanityit is to 
think that our good deeds will atone for our 
bad deeds, and plainly puts us upon looking 
for some other atonement. 2. This is fur 
ther illustrated by putting a case different 
from that before mentioned (v. 11):-For he 
that said, Do not commit adultery, said also, 
Do not kill. Now, if thou commit no adu;. 
tery, yet, if thou kill, thou art become a trans- 
gressor of the law. One, perhaps, is very 
severe in the case of adultery, or what tends 
to such pollutions of the flesh; but less 
ready to condemn murder, or what tends to 
ruin the health, break the hearts, and de- 
stroy the lives, of others : another has a pre- 
digious dread of murder, but has more easy 
thoughts of adultery ; whereas one who looks 
at the authority of the Lawgiver more than 
the matter of the command will see the same 
reason for condemning the one as the other. 
Obedience is then acceptable when all is 
done with an eye to the will of God; and 
disobedience is to be condemned, in what- 
ever instance it be, as it is a contempt of the 
authority of God; and, for that reason, if 
we offend in one point, we contemn the 
authority of him who gave the whole law, 
and so far are guilty of all. Thus, if you 
look to the law of old, you stand eccndemned ; 
for cursed ts every one that continueth not 
in allikings that are written in the book of 
the law to do them, Gal. iii. 10. 

IV. James directs Christians to govern 
and conduct themselves more especially by 
the law of Christ. So speak and so do as 
those that shall be judged by the law of liberty, 
v.12. This will teach us, not only to be 
just and impartial, but very compassionate 
and merciful to the poor ; and it will set us 
perfectly free from all sordid and undue re- 
gards to the rich. Observe here, 1. The 
gospelis called alaw. It has all the requisites 


ular | of a law: precepts with rewards and punish- 


ments annexed; it prescribes duty, as weli 
as administers comfort; and Christ is a 
king to rule us as well as a prophet to teach 


‘reference to the case James has been upon :! us, and a priest to sacrifice and intercede for 


‘ 
a 
ai 


—— 


we. 


~_——" 


SEE ooh = ae ae ees * ee 


Faith and works. 


us. We are under the taw to Christ. 2. Itis a 
law of liberty, and one that we have no reason 
to complain of as a yoke or burden ; for the 
service of God, according to the gospel, is 
perfect freedom ; it sets us at liberty from 
all slavish regards, either to the persons or 
the things of thisworld. 3. We must all be 
judged by this law of liberty. Men’s eter- 
nal condition will be determined according 
to the gospel; this is the book that will be 
opened, when we shall stand before the 
judgment-seat; there will be no relief to 
those whom the gospel condemns, nor will 
any accusation lie against those whom the 
gospel justifies. 4. It concerns us therefore 
zo to speak and act now as becomes those who 
must shortly be judged by this law of liberty ; 
that is, that we come up to gospel terms, 
that we make conscience of gospel duties, 
that we be of a gospel temper, and that our 
conversation be a gospel conversation, be- 
cause by this rule we must be judged. 5. 
The consideration of our being judged by 
the gospel should engage us more especially 
to be merciful in our regards to the poor (v. 
13): For he shall have judgment without 
sxercy that hath shown no mercy ; and mercy 
rejoiceth against judgment. Take notice here, 
(1.) The doom which will be passed upon 
impenitent sinners at last will be judgment 
without mercy; there will be no mixtures 
or allays in the cup of wrath and of trem- 
bling, the dregs of which they must drink. 
(2.) Such as show no mercy now shall find 
no mercy in the great day. But we may 
note, on the other hand, (3.) That there will 
be such as shall become instances of the 
triumph of mercy, in whom mercy rejoices 
against judgment: all the children of men, 
in the last day, will be either vessels of wrath 
or vessels of mercy. It concerns all to con- 
sider among which they shall be found; and 
let us remember that blessed are the merciful, 
for they shall obtain mercy. 

14 What doth it profit, my brethren, 
though a man say he hath faith, and 
nave not works? can faith save him? 
15 If a brother or sister be naked, 
and destitute of daily food, 16 And 


one of you say unto them, Depart in 


‘peace, be ye warmed and filled; not- 


withstanding ye give them not those 
things which are needful to the body ; 
what doth it profit? 17 Even so 
faith, if it hath not works, is dead, 
beg alone. 18 Yea, a man may 
say, Thou hast faith, and I have 
works: show me thy faith without 
thy works, and I will show thee m 

faith by my works. 19 Thou believest 
that there is one God; thou doest 
well: the devils also believe and 
tremble. 20 But wilt thou know, O 


Yas) ee te 


JAMES. : 


ae 
vain man, that faith 
dead? 21 Was not 
father justified by works, w 
had offered Isaac his son ps 7 
altar? 22 Seest thou ho i 
wrought with his works, and by worl 
was faith made perfect? 23 A d th 
scripture was fulfilled which sai 
Abraham believed God, and it w; 
imputed unto him for righteousness 
and he was called the Friend of Goe 
24 Ye see then how that by works 
man is justified, and not by faith onk 
25 Likewise also was not Rahab th 
harlot justified by works, when s 
had received the messengers, and h 
sent them out another way? 26 Fo 
as the body without the spirit is deat 
so faith without works is dead also. 
In this latter part of the chapter, # 
apostle shows the error of those who reste 
ina bare profession of the Christian faith, a 
if that would save them, while the tempe 
of their minds and the tenour of their live 
were altogether disagreeable to that holy 
ligion which they professed. To let ther 
see, therefore, what a wretched foundatior 
they built their hopes upon, it is here provec 
at large that a man is justified, not by fai 
only, but by works. Now, ? 
“I. Upon this arises’a very great question 
namely, how to reconcile Paul and Jam 
Paul, in his epistles to the Romans and Ga 
latians, seems to assert the directly con 
trary thing to what James here lays down 
saying it often, and with a great deal « 
emphasis, that we are justified by faith only 
and not by the works of the law. Amica 
scripturarum lites, utinam et nostre—Ther 
is a very happy agreement between one par 
of scripture and another, notwithstandin 
seeming differences: it were well if the dif 
Jerences among Christians were as easily 1 
conciled. “‘ Nothing,” says Mr. Baxter, 
“‘but men’s misunderstanding the plain drift 
and sense of Paul’s epistles, could make s¢ 
many take it for a matter of great difficulty 
to reconcile Paul and James.” A general 
view of those things which are insisted on by 
the Antinomians may be seen in Mr. Bax 
ter’s Paraphrase : and many ways might bi 
mentioned which have been invented among 
learned men to make the apostles agree ; but 
it may be sufficient only to observe these fey 
things following :—1. When Paul says the 
a man is justified by faith, without the de 
of the law (Rom. iii. 28), he plainly speaks ol 
another sort of work than James does, bu 
not of another sort of faith. Paul speaks of 
works wrought in obedience to the law of 
Moses, and before men’s embracing the faith 
of the gospel; and he had to deal with thos 
who valued themselves so highly upon thos 


6) io’ 
that they rejected the gospel (as Rom. 
, at the beginning, most expressly de- 
ares); but James speaks of works done in 
‘obedience to the gospel, and as the proper 
and necessary effects and fruits of sound be- 
ieving in Christ Jesus. Both are concerned 
to magnify the faith of the gospel, as that 
which alone could save us and justify us; 
but Paul magnifies it by showing the insuf- 
ficiency of any works of the law before faith, 
_ or in opposition to the dectrine of justifica- 
tion by Jesus Christ ; James magnifies the 
ame faith, by showing what are the genuine 
and necessary products and operations of it. 
2. Paul not only speaks of different works 
those insisted on by James, but he 
eaks of a quite different use that was made 
of good works from what is here urged and 
intended. Paul had to do with those who 
depended on the merit of their works in the 
sight of God, and thus he might well make 
them of no manner of account. James had 
to do with those who cried up faith, but 
would not allow works to be used even as 
evidences ; they depended upon a bare pro- 
ion, as sufficient to justify them ; and with 
these he might well urge the necessity and 
vast importance of good works. As we must 
not break one table of the law, by dashing it 
against the other, so neither must we break 
Fin pieces the law and the gospel, by making 
_ them clash with one another : those who cry 
up the gospel so as to set aside the law, and 
_ those who cry up the law so as to set aside 
the gospel, are both in the wrong; for we 
must take our work before us; there must 
be both faith in Jesus Christ and good works 
_thefruitof faith. 3. The justification of which 
Paul speaks is different from that spoken of 
‘by James; the one speaks of our persons 
being justified before God, the other speaks 
of our faith being justified before men: 
“ Show me thy faith by thy works,” says 
James, “let thy faith be justified in the eyes 
of those that behold thee by thy works ;” but 
Paul speaks of justification in the sight of 
God, who justifies those only that believe in 
Jesus, and purely on account of the redemp- 
tion that is in him. Thus we see that our 
persons are justified before God by faith, but 
our faith is justified before men by works. 
_ This is so plainly the scope and design of the 
postle James that he is but confirming what 
Paul, in other places, says of his faith, that it 
oe laborious faith, and a faith working by 
at Gal. v. 6; 1 Thess. i. 3; Titus i. 8; 


Pe 
‘v 
4 

4 


aad many other places. 4. Paul maybe 
understood as speaking of that justification 
which ig inchoate, James of that which is 
_ complete; it is by faith only that we are put 

into a justified state, but then good works 
come in for the completing of our justifi- 
_ cation at the last great day; then, Come you 
children of my Father——for I was hungry, 
and you gave me meat, &c. ‘ 
_ Il. Having thus cleared this part of scrip- 
ture from every thing of a contradiction to 


Faith and works. 
other parts of it, let us see what is more 
particularly to be learnt from this excellent 
passage of James; we are taught, 

1. That faith without works will not profit, 
and cannot save us. What doth it profit, my 
brethren, if a man say he hath faith, and have 
not works? Can faith save hin? Observe 
here, (1.) That faith which does not save will 
not really profit us; a bare profession may 
sometimes seem to be profitable, to gain the 
good opinion of those who are truly good, 
and it may procure in some cases worldly 
good things ; but what profit will this be, for 
any to gain the world and to lose their souls? 
What doth it profit? —Can faith save him? 
All things should be accounted profitable or 
unprofitable to us as they tend to forward or 
hinder the salvation of our souls. And, above 
all other things, we should take care thus to 
make account of faith, as that which does not 
profit, if it do not save, but will aggravate 
our condemnation and destruction at last. 
(2.) For a man to have faith, and to say he has 
faith, are two different things; the apostle 
does not say, If a man have faith without 
works, for that is not a supposable case; the 
drift of this place of scripture is plainly te 
show that an opinion, or speculation, or as- 
sent, witnout works, is not faith ; but the case 
is put thus, Jf a man say he hath faith, &e. 
Men may boast of that to others, and be con- 
ceited of that in themselves, of which they are 
really destitute. 

2. We are taught that, as love or charity 
is an operative principle, so is faith, and that 
neither of them would otherwise be good for 
any thing; and, by trying how it looks fora 
person to pretend he is very charitable who 
yet never does any works of charity, you may 
judge what sense there is in pretending to 
have faith without the proper and necessary 
fruits of it: ‘“ If a brother or a sister be naked, 
and destitute of daily food, and one of you say — 
unto them, Depart in peace, be you warmed 
and filled, notwithstanding you give them not 
those things which are needful to the body, 
what doth it profit? v. 15—17. What will 
such a charity as this, that consists in bare 
words, avail either you or the poor? Will 
you come before God with such empty shows 
of charity as these? You might as well pre- 
tend that your love and charity will stand the 
test without acts of mercy as think that a 
profession of faith will bear you out before 
God without works of piety and obedience. 
Even so faith, if it hath not works, is dead, 
being alone,” v.17. Weare too apt torestina 
bare profession of faith, and to think that this 
will save us; it is a cheap and easy religion 
to say, “‘ We believe the articles of the Chris- 
tian faith; but it is a great delusion to 
imagine that this is enough to bring us to 
heaven. Those who argue thus wrong God, 
and put a cheat upon their own souls; a 
mock-faith is as hateful as mock-charity, and 
both show a heart dead to all real godliness. 
You may as soon take pleasure in a deaa 


ell 


ee > aa “fh x 
eats c 


Faith and works. 


hody, void of soul, or sense, or action, as 
God take pleasure in a dead faith, where 
there are no works. 

3. We are taught to compare a faith boast- 
ing of itself without works and a faith evi- 
denced by works, by looking on both to- 
gether, to try how this comparison will work 
upon our minds. Yea, aman may say, Thou 
hast faith, and I have works. Show me thy 
faith without thy works, and I will show thee 
my faith by my works, v.18. Suppose a true 
believer thus pleading with a boasting hy- 
pocrite, “Thou makest a profession, and 
sayest thou hast faith; I make no such boasts, 
but leave my works to speak for me. Now 
give any evidence of having the faith thou 
professest without works if thou canst, and I 
will soon let thee see how my works flow 
from faith and are the undoubted evidences 
of its existence.” This is the evidence by 
which the scriptures all along teach men to 


judge both of themselves and others. And | father justified by works, when he had offere 


this is the evidence according to which Christ 
will proceed at the day of judgment. The 
dead were judged according to their works, 
Rev. xx. 12. How will those be exposed 
then who boast of that which they cannot 
evidence, or who go about to evidence their 
faith by any thing but works of piety and 
mercy ! 

4. We are taught to look upon a faith of 
bare speculation and knowledge as the faith 
of devils: Thou believest that there is one God ; 
thou doest well ; the devils also believe, and 
tremble, v.19. That instance of faith which 
the apostle here chooses to mention is the 
first principle of all religion. ‘“ Thou be- 
levest that there is a God, against the atheists ; 
and that there is but one God, against the 
idolaters ; thou doest well: so far all is right. 
But to rest here, and take up a good opinion 
of thyself, or of thy state towards God, merely 


_ on account of thy believing in him, this will 


render thee miserable: The devils also be- 
lieve, and tremble, If thou contentest thyself 
with a bare assent to articles of faith, and 
some speculations upon them, thus far the 
devils go. And as their faith and knowledge 
only serve to excite horror, so in a little time 
will thine.” The word tremble is commonly 
looked upon as denoting a good effect of 
faith; but here it may rather be taken as a 
bad effect, when applied to the faith of devils. 
They tremble, not out of reverence, but hatred 
and opposition to that one God on whom they 
believe. To rehearse that article of our creed, 
therefore, I believe in God the Father Al- 
mighty, will not distinguish us from devils at 
last, unless we now give up ourselves to God 
as the gospel directs, and love him, and de- 
light ourselves in him, and serve him, which 
the devils do not, cannot do. 

5. We are taught that he who boasts of 
faith without works is to be looked upon at 
present as a foolish condemned person. But 
wilt thou know, O vain man, that faith without 
works is dead? v 20, The words translated 


JAMES. 


vain man—ayvOpwre Kevé, are 
the same signification with th 
which must never be used to privat 
or as an effect of anger (Matt. 
may be used as here, to denote a just dete 
tion of such a sort of men as are empty 
good works, and yet boasters of their fait 
And it plainly declares them fools and abjec 
in the sight of God. Faith without works 
said to be dead, not only as void of all tho 
operations which are the proofs of spiritu 
life, but as unavailable to eternal life: suc 
believers as rest in a bare profession of fait 
are dead while they live. . ie 

6. We are taught that a justifying fait 
cannot be without works, from two example: 
Abraham and Rahab. \ 

(1.) The first instance is that of Abraham 
the father of the faithful, and the prime e: 
ample of justification, to whom the Jews hi 
a special regard (v. 21): Was not Abraham ou 


Isuac his son upon the altar? Paul, on the 
other hand, says (in ch. iy. of the epistle t 
the Romans) that Abraham believed, and 
was counted to him for righteousness. Bu 
these are well reconciled, by observing whe 
is said in Heb. xi., which shows that the faith 
both of Abraham and Rahab was such as { 
produce those good works of which Jame 
speaks, and which are not to be separated 
from faith as justifying and saving. By wh 
Abraham did, it appeared that he trul 
lieved. Upon this footing, the words o: 
himself plainly put this matter. Gen. xxii 
16, 17, Because thou hast done this thing, 
hast not withheld thy son, thine only s 
therefore in blessing I will bless thee. 
the faith of Abraham was a working faith 
(v. 22), ot wrought with his works, and by works 
was made perfect. And by this means you 
come to the true sense of that scripture which 
saith, Abraham believed God, and it was im- 
puted unto him for righteousness, v.23. And 
thus he became the friend of God. Faitl 
producing such works, endeared him to the 
divine Being, and advanced him to very pe= 
culiar favours and intimacies with God. It 
is a great honour done to Abraham that he 
is called and counted the friend of God. Yo 
see then (v. 24) how that by works a man is 
justified (comes into such a state of favour 
and friendship with God), and not by faith 
only ; not by a bare opinion, or profession, 
or believing without obeying, but by having 
such a faith as is productive of good works. 
Now besides the explication of this passage 
and example, as thus illustrating and sup- 
porting the argument James is upon, many 
other useful lessons may be learned by us 
from what is here said concerning Abraham — 
[1.] Those who would have Abraham’s b 
ings must be careful to copy after his fai 
to boast of being Abraham’s seed will 
avail any, if they do not believe as he 
{2.] Those works which evidence true faith 
must be works of self-denial, and such as 


od himself commands (as Abraham’s offer~ 
g up his son, his only son, was), and not 
such works as are pleasing to flesh and blood 
and may serve our interest, or are the mere 
fruits of our own imagination and devising. 
‘[3.] What we piously purpose and sincerely 
resolve to do for God is accepted as if actually 
performed. Thus Abraham is regarded as 
offering up his son, though he did not actually 
yroceed to make a sacrifice of him., It wasa 
done thing in the mind, and spirit, and reso- 
tion of Abraham, and God accepts it as if 
ully performed and accomplished. [4.] The 
actings of faith make it grow perfect, as the 
truth of faith makes it act. [5.] Such an 
acting faith will make others, as well as 
_ Abraham, friends of God. Thus Christ says 
0 his disciples, I have called you friends, 
ohn xv. 15. All transactions between God 
ind the truly believing soul are easy, plea- 
ant, and delightful. ‘There is one will and 
me heart, and there is a mutual complacency. 
God rejoiceth over those who truly believe, to 
do them good; and they delight themselves 
in him. 
_ (2.) The second example of faith’s justi- 
fying itself and us with and by works is 
Rahab: Likewise also was not Rahab the harlot 
justified by works, when she had recewwed the 
messengers, and had sent them out another 
way ? v.25. The former instance was of one 
_ renowned for his faith all his life long. This 
‘is of one noted for sin, whose faith was meaner 
and of a much lower degree; so that the 
eal faith will not do, nor the meanest 
be allowed to go without works. Some say 
that the word here rendered harlot was the 
roper name of Rahab. Others tell us that 
it signifies no more than a hostess, or one 
who keeps a public house, with whom there- 
fore the ‘spies lodged. But it is very pro- 
bable that her character was infamous; and 
‘such an instance is mentioned to show that 
faith will save the worst, when evidenced by 
" proper works; and it will not save the best 


_ without such works as God requires. This 
_ Rahab believed the report she had heard of 


' God’s powerful presence with Israel; but 
that which proved her faith sincere was, that, 
to the hazard of her life, she received the mes- 
_sengers, and sent them out another way. Ob- 
serve here, [1.] The wonderful power of faith 
‘in transforming and changing sinners. [2.] 
The regard which an operative faith meets 
with from God, to obtain his mercy and fa- 
your. [3.] Where great sins are pardoned, 
there must be great acts of self-denial. Rahab 
4 must prefer the honour of God and the good 
_ of his people before the preservation of her 
_owncountry. Her former acquaintance must 
be disearded, her former course of life entirely 
_ abandoned, and she must give signal proof 
and evidence of this before she can be ina 
justified state ; and even after she is justified, 
onal former character must be remem- 
‘dered; not so much to her dishonour as to 
glorify the rich grace and mercy of God. 


a 


a 


AP. Ili. — 


we Y~ 2 . + ¥ aie Te 
Government of the tongue, 
‘Though justified, she is called Rahub the 
harlot. , ; 

7. And now, upon the whole matter, the 
apostle draws this conclusion, As the body 
without the spirit is dead, so faith without 
works is dead also, v. 26. These words are 
read differently ; some reading them, As the 
body without the breath is dead, so is faith 
without works: and then they show that works 
are the companions of faith, as breathing is 
of life. Others read them, As the body with- 
out the soul is dead, so faith without works is 
dead also: and then they show that as the 
body has no action, nor beauty, but becomes 
a loathsome carcase, when the soul is gone, 
so a bare profession without works is useless, 
yea, loathsome and offensive. — Let us then 
take heed of running into extremes in this 
case. For, (1.) The best works, without 
faith, are dead; they want their root and 
principle. It is by faith that any thing we 
do is really good, as done with an eye to God, 
in*obedience to him, and so as to aim prin- 
cipally at his acceptance. (2.) ‘The most 
plausible profession of faith, without works, 
is dead : as the root is dead when it produces 
nothing green, nothing of fruit. Faith is the 
root, good works are the fruits, and we must 
see to it that we have both. We must not 
think that either, without the other, will 
justify and saveus. ‘This is the grace of God 
wherein we stand, and we should stand to it. 


CHAP. II. 


The apostle here reproves ambition, and an arrogant magisterial 
tongue; and shows the duty and advantage of bridling it be- 
cause of its power to do mischief. Those who profess religion 
ought especially to govern their tongues, ver. 1—12. True wisdom 
makes men meek, and avoiders of strife and envy: and hereby 
it may easily be distinguished from a wisdom that is earthly and 
hypocritical, ver. 13, to the end, 


Y brethren, be not many mas- 

ters, knowing that we shall 
receive the greater condemnation. 2 
For in many things we offend all. If 
any man offend not in word, the same 
is a perfect man, and able also to 
bridle the whole body. 3 Behold, 
we put bits in the horses’ mouths, 
that they may obey us; and we turn 
about their whole body. 4 Behold 
also the ships, which though they be 
so great, and are driven of fierce 
winds, yet are they turned about with — 
a very small helm, whithersoever the ~ 
governor listeth. 5 Even so the 
tongue is a little member, and boast- 
eth great things. Behold, how great 
'a matter a little fire kindleth! 6 And 
the tongue is a fire, a world of 
iniquity: so is the tongue among our 
members, that it defileth the whole 
body, and setteth on fire the course 
of nature; and it is set on fire of hell. 
7 For every kind of beasts, and of 


Pe Cee ee ee 


ee 
ea 


Government of the tongue. JAMES. 


birds, and of serpents, and of things | against what we coun 
in the sea, is tamed, and hath been | 40n0t consider how much 


tamed of mankind: 8 But the tongue rte PPP i, We 


can no man tame; it is an unruly| before God; and those who vaunt it o 
evil, full cf deadly poison. 9 There-| frailties and infirmities of others little 
with bless we God, even the Father; et many things they offend in themsely, 
and therewith curse we men, which pa talons Pa Petes Met — mse. 
are made after the similitude of God. | than any faults they condemn in others, L 


10 Out of the same mouth proceedeth | us learn to be severe in judging ourselves, b 
blessing and cursing. My brethren, | charitable in our judgments of other peopl 
these things ought not soto be. 11] 1. We are taught to govern our tong) 


: s0 as to prove ourselves perfect and uprigh 
Doth a fountain send forth at the| sen and suchas have an entire eavecta 


same place sweet water and bitter ? | over ourselves: If any man offend not in wo 
12 Can the fig tree, my brethren, bear | the same is a perfect man, and able also ¢ 
olive berries? either a vine, figs? so sraie the whole body. It " are iaplied ha 

: ‘ ne Whose conscience is atlecte OngU 
can no fountain both yield salt water} 5. and who takes care to sale jan) Fal 
and fresh. upright man, and has an undoubted sign a 

The foregoing chapter shows how unpro-| true grace. But, on the other hand, if am 

fitable and dead faith is without works. * It| seemeth to be religious (as was declared in th 
is plainly intimated by what this chapter first | first chapter) and bridleth not his tongue, what 
goes upon that such a faith is, however, apt| ever profession he makes, that man’s religio 
to make men conceited and magisterial in| +s vain. Further, he that offends not in wort 
their tempers and their talk. Those who set| will not only prove himself a sincere Christian L 
up faith in the manner the former chapter| ut a very much advanced and improye 
condemns are most apt to run into those sins 


Christian. For the wisdom and grace wh 
of the tongue which this chapter condemns. 


enable him to rule his tongue will enable him 
And indeed the best need to be cautioned! also to rule all his actions. This we hay 


against a dictating, censorious, mischievous} Ulustrated by two comparisons:—1. The 
use of their tongues. Wearetherefore taught, | governing and guiding of all the motions o 
I. Not to use our tongues so as to lord it}a horse, by the bit which is put into his 
over others: My brethren, be not many mas-|mouth: Behold, we put bits wto the horses’ 
ters, &c.,v. 1. These words do not forbid | mouths, that they may obey us, and we tur 
doing what we can to direct’ and instruct | about their whole body, v.3. There isa great 
others in the way of their duty or to reprove | deal of brutish fierceness and wantonness in 
them in a Christian way for what is amiss;jus. This shows itself very much by the 
but we must not affect to speak and act as|tongue: so that this must be bridied: 3 acs 
those who are continually assuming the chair, | cording to Ps. xxxix. 1, J will keep my mouth 
we must not prescribe to one another, so as | with a bridle (or, I will bridle my mouth) wh 
to make our own sentiments a standard by | the wicked is before me. "The more quick < 
which to try all others, because God gives | lively the tongue is, the more should we thus 
various gifts to men, and expects from each |take care to govern it. Otherwise, as an 
according to that measure of light which he |unruly and ungovernable horse runs away 
gives. ‘‘Therefore be not many masters” | with his rider, or throws him, so an unruly 
(or teachers, as some read it); “do not give! tongue will serve those in like manner who 
yourselves the air of teachers, imposers, and|have no command over it. Whereas, let” 
judges, but rather speak with the humility |resolution and watchfulness, under the in-’ 
and spirit of learners; do not censure one | fluence of the grace of God, bridle the tong 
another, as if all must be brought to your/and then all the motions and actions of the 
standard.” This is enforced by two reasons. | whole body will be easily guided and oyer= 
1. Those who thus set up for judges and/ruled. 2. The governing of a ship by the 
censurers shall receive the greater condemna-' right management of the helm: Behold als 
tion. Our judging others will but make our | the ships, which though they are so great, amd 
own judgment the more strict and severe,} «are driven of fierce winds, yet are they turmed 
Matt. vii. 1, 2. Those who are curious to|about with a very small helm whithersoever 
spy out the faults of others, and arrogant in| the governor listeth. Even so the tongue is @ 
passing censures upon them, may expect that | little member, and boasteth great things, 0. 
God will be as extreme in marking what they |4,5. As the helm is a very small part 
say and do amiss. 2. Another reason given |the ship, so is the tongue a very small part 
against such acting the master is because we | of the body: but the right governing of the - 
are all sinners: In many things we offend all, | helm or rudder will steer and turn the ship 
v. 2, Were we to think more of our own|as the governor pleases; anda right manage-— 
mistakes and offences, we should be less apt | ment of the tongue is, in a great measure, 
to judge other people. While we are severe | the government cf the whole man. There is 


aes CHAP. Iii. Government of the tongue. 


mderful beauty in these comparisons, to! een tamed, of mankind. But the tongue can 
y how things of small bulk may yet be no man tame, v. 7,8. As if the apostle had 
vast use. And hence we should learn to said, ‘‘ Lions, and the most savage beasts, as 
ke the due management of our tongues well as horses and camels, and creatures of 
re our study, because, though they are | the greatest strength, have been tamed and 
le members, they are capable of doing a| governed by men: so have birds, notwith- 
at deal of good or a great deal of hurt. standing their wildness and timorousness, 
erefore, and their wings to bear them up continually 
TT. We are taught to dread an unruly) out of our reach: even serpents, notwith- 
gue as one of the greatest and most per-| standing all their venom and all their cun 
ous evils. It is compared to a little fire| ning, have been made familiar and harmless 
ced among a great deal of combustible|and things in the sea have been taken by 
tter, which soon raises a flame and con-! men, and made serviceable to them. And 
nes all before it: Behold, how great a mat-| these creatures have not been subdued nor 
alittle fire kindleth ! And the tongue is| tamed by miracle only (as the lions crouched 
re, a world of iniquity, &c.,v.5,6. There|to Daniel, instead of devouring him, and 
ich an abundance of sin in the tongue/| ravens fed Elijah, and a whale carried Jonah 
t it may be called a world of iniquity.| through the depths of the sea to dry land), 
many defilements does it occasion!| but what is here spoken of is something 
any and dreadful flames does it kindle! | commonly done ; not only hath been tamed, 
s the tongue among the members that it| but is tamed of mankind. Yet the tongue 
the whole body. Observe hence, There | is worse than these, and cannot be tamed by 
reat pollution and defilement in sins of| the power and art which serves to tame these 
mgue. Defiling passions are kindled,| things. No man can tame the tongue with- 
dd, and cherished by this unruly mem-/ out supernatural grace and assistance.” The 
And the whole body is often drawn | apostle does not intend to represent it asa 
in and guilt by the tongue. Therefore) thing impossible, but as a thing extremely 
non says, Suffer not thy mouth to cause | difficult, which therefore will require great 
watchfulness, and pains, and prayer, to keep 
it m due order. And sometimes all is too 


flesh to sin, Eccles. v.6. The snares into 
ich men are sometimes led by the tongue 
little; for it is an unruly evil, fuli of deadly 
poison. Brute creatures may be kept within 


insufferable to themselves and destructive 

others. It setzeth on fire the course of 
certain bounds, they may be managed by 
certain rules, and even serpents may be so 


re. he affairs of mankind and of so- 

$ are often thrown into confusion, and 

on a flame, by the tongues of men. | used as to do no hurt with all their poison; 

2 read it, all our generations ure set on| but the tongue is apt to break through all © 

y the tongue. There is no age of the| bounds and rules, and to spit out its poison 
on one occasion or other, notwithstanding 
the utmost care. So that not only does it 


, Nor any condition of life, private or 

>, but will afford examples of this. And 
need to be watched, and guarded, and go- 
verned, as much as an unruly beast, or a 


on fire of hell. Observe hence, Hell 
hurtful and poisonous creature, but muck 


more to do in promoting the fire of the 
than men are generally aware of. It 

some diabolical temptations, and to|more care and pains will be needful to 

Some diabolical designs, that men’s| prevent the mischievous outbreakings and 
esareinflamed. The devil is expressly | effects of the tongue. However, 

a liar, a murderer, an accuser of the! V. We are taught to think of the use we 

en; and, whenever men’s tongues are| make of our tongues in religion and in the 

pyed in any of these ways, they are set| service of God, and by such a consideration 

to keep it from cursing, censuring, and every 

thing that is evi! on other occasions: There- 

with bless we God, even the Father; and 

therewith curse we men, who are made after 


}] 


eee ep nasa apse tee 


eof hell. The Holy Ghost indeed once 
ded in cloven tongues as of fire, Acts ii. 
there the tongue is thus guided and 
upon by a fire from heaven, there 
th good thoughts, holy affections, | the similitude of God. Out of the same mouth 
rdent devotions. But when it is set on| proceed blessing and cursing. My brethren, 
2ell, as in all’ undue heats it is, there | these things ought not so tobe, v. 9,10. How 
schievous, producing rage and hatred, | absurd is it that those who use their tongues 
hose things which serve the purposes; in prayer and praise should ever use them in 
te devil. As therefore you would dread} cursing, slandering, and the like! If we 
Sand flames, you should dread conten-| bless God as our Father, it should teach us 
, Tevilings, slanders, lies, and every| to speak well of, and kindly to, all who bear 
= that would kindle the fire of wrath in|his image. That tongue which addresses 
"own spirit or in the spirits of others.| with reverence the divine Being cannot, 
me -\'- without the greatest inconsistency, turn upon 
j. We are next taught how very difficult | fellow-creatures with reviling brawling lan- 
ig it is to govern the tongue: For every | guage. It is said of the seraphim that praise 
beasts, and of birds, and of serpents, | God, they dare not bring a railing accusation. 
ings in the sea is tamed, and hath! And for men to reproach those who have not 
. : 32—VI. 


) “sti hdven., 4 At we ) de “— oe ee 


Properties of wisdom 
only the image of God in their natural facul- 
ties, but are renewed after the image of God 
by the grace of the gospel: this is a most 


shameful contradiction to all their preten-! 


sions of honouring the great Original. These 
things ought not so to be; and, if such con- 


siderations were always at hand, surely they | 
Piety is disgraced i in all the | 


would not. be. 
shows of. it, if there be not charity. That 
tongue confutes itself which one while pre- 
tends to adore the perfections of God, and 
to refer all things to him, and another swhile 
will condemn even good men if they do not 
just come up to the same words or expres- 
sions used by it. . Further, to fix this thought, 
the apostle shows that contrary effects from 
the same causes are monstrous, and not to 
be found in nature, and therefore cannot be 
consistent with grace: Doth a fountain send 
forth at the same place sweet water and bitter? 
Can the fig-tree bear olive-berries, or u vine, 
jigs? Or doth the same spring yield both salt 
water and fresh? v.11, 12. True religion 
will not admit of contradictions; and a truly 
religious man can never allow of them either 
in his words or his actions. How, many 
sins weuld this prevent, and recover men 
from, to put them upon being always con- 
sistent with themselves ! 

13. Who tsa wise man and endued 
with knowledge among you? let him 
show out of a good conversation his 
works with meekness of wisdom. 14 
But if ye have bitter envying and 
strife in your hearts, glory not, and 
lie not against the truth. 15 This 
visdom descendeth not from above, 
bat és earthly, sensual, devilish. 16 
For where envying and strife zs, there 
as confusion and every evil work. 
17 But the wisdom that is from above 
is first pure, then peaceable, gentle, 
and easy to be entreated, full of merey 
and good fruits, without hypocrisy. 
18 And the fruit of righteousness 1s 
sown in peace of them thatmake peace, 


As the sins before condemned. amse from 
an affectation of being thought moze wise 
than others, and being endued with more 
knowledge than they, so the apostle in these 
verses shows the difference between men’s 
pretending to be wise and their being really 
so, and between the wisdom which is from 
beneath (from earth or hell) and that which 
is from above. 

I. We have some account of true wisdom, 
with the distinguishing marks and fruits of 
it: Who is awise man, and endued with know- 
ledge among you? Let him show. out of a 
good conversation his works with meekness of | 2 
wisdom, v. 13. A truly wise man is a very. 
xnowing man: he will not set up tor the 
reputation of being wise without laying ma 

‘ 


JAMES _ 


i 


et 
value himse 
f he has not wisdom to m nak LT 
aie and use of that know 
two things must be put to t 
the account of true. Necdaar 
and endned with knowledge? ; 
this is the happy case of me : 
these following things :—1. A good ¢ 
sation. If we are wiser than 
should be evidenced by the good 
conversation, not by the enehe 
of it. Words that pe she 
good, are] the marks of w 5, 
that look great, and do i 
occasions of evil, either Hote 
2 True wisdom ‘may be known, by i its 
The conversation here does not rel 
words, but to the whole of ‘men’s, pr 
therefore it is said, Let him show 
good conversation. his marke age ue Wi 
does not lie in good notions or specu 
so much as in good an 
he who thinks, ra ney who talks 
in the sense of the scripture 
wise, if he do not live and aah 
True wisdom eg ried re then 
of the spirit and 
meekness, &c. It is a great ir 
dom prudently to bridle og : 
patiently to bear the. 
as wisdom will evidence. itself 
so meekness will be a great fri 
for nothing hinders ee 
the. solid judgment, an 
thought, necessary to. ou acting 
much as passion. When we 
calm, we are best able to ‘na 
best able to speak it. Wisdém. 
meekness, and meekness i eayaborapb 
Il. Me baye ae glorying of th 
away who are 0: a contrary. haracter t 
now mentioned, and their wisdom expo 
all its boasts and. pa roi vi Ra. 
bitter envying ind strife in youre 
not, &e., v. 14—16 
and think yourselves. ever so een fi 
have abundance of reason to cease 
glorying, if you run beget love 
and give way to | 
indy: 7a 1 


Your zeal for truth or 
boasts of knowing more than oth 
employ these only to make o! 
and to show your own spite and h 
ings against them, are a shame to} 
fession of Chistian a do 
tradiction. to if. not foe 
truth.” Observe, " yea an 
opposed to the m ean of 5 la: 
heart is the seat of both; but ¢ 
dom cannot dwell together in thes 
Holy zeal and bitter envyi are as 
as the flames of seraphim and t 

. The order of thmgs here laid | 
vying is first and excites strife ;, 
yours to excuse itself by vain-g 
lying; and then (v, 16) hereupon 


Bale “ 


ys 


ion and every evil work. ‘Those who live 
nalice, envy, and contention, live in con- 
on, and are liable to be provoked and 
urried to any evil work. Such disorders 
ise many temptations, strengthen tempta- 
ons, and involve men ina great deal of 
nilt. One sin begets another, and it cannot 
2 imagined how much mischief is produced: 
Be is every evil work. And is'such wisdom 
} produces these effects to be gloried’ in? 
his cannot be without giving the lie to 
hristianity, and pretending that this wisdom 
what it is not. For observe, 3. Whence 
ich wisdom cometh: It descendeth not from 
jove, but aviseth from beneath; and, to 
yeak plainly, itis eurthly, sensual, devilish, 
15. It springs from earthly principles, 
ts upon earthly motives, and is intent upon 
Tying earthly purposes. It is sensual, in- 
aiging the flesh, and making provision to 
the lusts and desires of it. Or, accord- 
to the original word, Wuyucr}, it is animal 
human—the mere working of natural 
ason, without any supernatural light. And 
is devilish, such wisdom being the wisdom 
evils (to. ereate uneasiness and to do hurt), 
being mspired by devils, whose con- 
mnation is pride (1 Tim. iti. 6), and who 
e noted in other places of scripture for 
eir wrath, and their accusing the brethren. 
nd therefore those who are lifted up with 
ich wisdom as this must fall into the con- 
emnation of the devil. 
Hil. We have the lovely picture of that 
isdom which is from above more fully 
fawn, and set in opposition to this which is 
beneath: But the wisdom that is from 
ve is first pure, then peaceable, &c., v.17, 
3. Observe here, True wisdom is God’s 
It is not gained by conversing with 
n, nor by the knowledge of the world (as 
me think and speak), but it comes from 
ove. Itconsists of these several things :— 
It is pure, without mixture of maxims or 
that would debase it: and it is free 
Iniquity and defilements, not allowing 
any known sin, but studious of holiness 
‘in heart and life. 2. The wisdom that 
om above is peaceable. Peace follows 
, and depends upon it. Those who 
aly wise do what they can to preserve 
, that it may not-be broken; and to 
peace, that where it is lost it may be re- 
ored. In kingdoms, in families, in churches, 
all societies, and in all interviews and 
Sactions, heavenly wisdom makes men 
ceable. 3. It is gentle, not standing upon 
eme right in matters of property; not 
ing nor doing any thing rigorous in points 
sure ; not being furious about opinions, 
ing our own beyond their weight nor theirs 
9 oppose us beyond their intention; not 
ag rude and overbearing in conversation, 
harsh and cruel in temper. Gentleness 
y thus be opposed to all these. 4. Hea- 
ly wisdom is easy to be entreated, ediraOjc" 
very persuadable, either to what is good 
“VOL. 1x 


ee ee ae oy 


{ Origin of wars. 

or from what is evi. ‘There is an easiness 
that is weak and faulty; but it is not a 
blamable easiness to yield ourselves to the 
persuasions of God’s word, and to 2! just 
and reasonable counsels or requests of our 
fellow-creatures; no, nor to give up a dispute, 
where there appears a good reason for it and 
where a good end may be answered by it. 
5. Heavenly wisdom is full of mercy and 
good fruits, inwardly disposed to every thing 
that is kind and good, both to relieve those 
who want and to forgive those who offend, 
and actually to do this whenever proper oc- 
casions offer. 6. Heavenly wisdom is with- 
out partiality. The original word, ddidepizoc, 
signifies to be without suspicion, or free from 
judging, making no undue surmises nor dif- 
ferences in our conduct towards one persor 
more than another. The margin reads it, 
without wrangling, not acting the part of 
sectaries, and disputing merely for the sake 
of a party; nor censuring others purely on 
account of their differing from us. The wisest 
men are least apt to be censurers. 7. That 
wisdom which is from above is without hy- 
pocrisy. It has no disguises nor deceits. It 
cannot fall in with those managements which 
the world counts wise, which are crafty 
and guileful; but it is sincere and open, 
steady and uniform, and consistent with it- 
self. .O that you and I may always be guided 
by such wisdom as this! that with Paul we 
may be able to say, Not with fleshly wisdom, 
but in simplicity and godly sincerity, by the 
grace of God, we have our conversation. And 
then, /astly, true wisdom will go on to sow 
the fruits of righteousness in peace, and thus, 
if it may be, to make peace in the world, v. 18. 
And that which is sown in peace will produce 
a harvest of joys. Let others reap the fruits 
of contentions, and all the advantages they 
ean propose to themselves by them; but let 
us go on peaceably to sow the seeds of righ- 
teousness, and we may depend upon it our 
labour will not be lost. For light is sown for 
the righteous, and gladness for the upright in 
heart ; and the work of righteousness shall be 
peace, and the effect of righteousness quietness 
and assurance for ever. 


CHAP. IV. 


lu this chapter we are directed to consider, I. Some causes of cor. 
tention, besides those mentioued iu the foregoing chapter, and to 
watch against them, ver. 1—5. II. We are taught to abandon 
the frieudship of this world, soas to submit and subject ourselves 
entirely to God, yer. 4—10. III. All detraction and rash judg- 
ment of others are to be carefully avoided, ver. 11,12. 1V. We 
must preserve a constant regard, and pay the utmost deference 
to the disposals of divine Providence, ver. 13, to the end. 


ROM whence come wars and 
fightings among you? come they 

not hence, even of your lusts that war 
in your members? 2 Ye lust, and 
have not: ye kill, and desire to have, 
and cannot obtain: ye fight and war, 
yet ye have not, because ye ask not. 
3 Ye ask, and receive not, because 
ye - amiss, that ye may consume 7 

s 


Origin of war and contention. 


upon your lusts. 4 Ye adulterers 
and adulteresses, know ye not that 
the friendship of the world is enmity 
with God? whosoever therefore will 
be a friend of the world is the enemy 
of God. 5 Do ye think that the 
scripture saith in vain, The spirit that 
dwelleth in us lusteth to envy? 6 
But he giveth more grace. Wherefore 
he saith, God resisteth the proud, but 
giveth grace unto the humble. 7 
Submit yourselves therefore to God. 
Resist the devil, and he will flee from 
you. 8 Draw nigh to God, and he 
wiil draw nigh to you: Cleanse your 
hands, ye sinners; and purify your 
hearts, ye double minded. 9° Be 
afflicted, and mourn, and weep: let 
your laughter be turned to mourning, 
and your joy toheaviness. 10 Hum- 
ble yourselves in the sight of the 
Lord, and he shall lift you up. 

The former chapter speaks.of envying one 
another, as the yreat spring of strifes and 
contentions; this chapter speaks of a lust 
after worldly things, and a setting too great 
a value upon worldly pleasures and friend- 
ships, as that which carried their divisions to 
a shameful height. 

I. The apostle here reproves the Jewish 
Christians for their wars, and for their lusts 
as the cause of them: Whence comewars and 
fightings among you? Come they not hence, 
even of your lusts that war in your members, 
v.1. The Jews were a very seditious people, 
and had therefore frequent wars with the 
Romans; and they were a very quarrelsome 
divided people, often fighting among them- 
selves; and many of those corrupt Christians 
against whose errors and vices this epistle 
was written seem to have fallen in with the 
common quarrels. Hereupon, our apostle 
informs them that the origin of their wars 
and fightings was not (as they pretended) a 
true zeal for their country, and for the honour 
of God, but that their prevailing lusts were 
the cause of all. Observe hence, What is 
sheltered and shrouded under a specious pre- 
tence of zeal for God and religion often comes 
from men’s pride, malice, covetousness, am- 
bition, and revenge. The Jews had many 
struggles with the Roman power before they 
were entirely destroyed. ‘They often unne- 
cessarily embroiled themselves, and then fell 
into parties and factions about the different 
methods of managing their wars with their 
common enemies ; and hence it came to pass 
that, when their cause might be supposed | 
good, yet their engaging in it and their 


management of it came from a bad principle. | and sensuality, are what you woul 
Their worldiy and fleshly lusts raised and| your successes, and by your very 
managed tkeir wars and fightings; but one! You want to live in great i au 


- | 


tes 


JAMES. , oe 


would think here ian i 
those lusts; for, 1. They 

as well as fightings without. 
passions and desires first war in 
bers, and then raise feuds in thi 
There is war between conscience ai 
tion, and there is war also between on 
ruption and another, and from these e¢ 
tions in themselves arose their quarrels 
each other. Apply this to private 
may we not then say of fightings 
among relations and neighbours 
come from those lusts which war 
members? From lust of power and de 
lust of pleasure, or lust of riches, fron 
one or more of these lusts arise all the} 
and contentions that are in the world 
since all wars and fightings come fro 
corruptions of our own hearts, it is 
the right method for the cure of cont 
to lay the axe to the root, and mor 
lusts that war in the members. 2. It 
kill these lusts to think of their disapp 
ment: “ Youlust, and have not ; you il 
desire to have, and cannot obtain, v. 2. — 
covet great things for yourselves, and 
think to obtain them by your victories’ 
the Romans or by suppressing this ani 
other party among yourselves. You t 
you shall secure great pleasures and h 
ness to yourselves, by overthrowing e 
thing which thwarts your eager wishes 5 
alas! you are losing your labour and 
blood, while you kill one another witht 
views as these.” Inordinate desires are: 
totally disappointed, or they are not t 
appeased and satisfied by obtaining the th 
desired. The words here rendered ¢ 
obtain signify cannot gain the 
sought after. Note hence, Worldly andf 
lusts are the distemper which will aa 
of contentment or satisfaction in the 
3. Sinful desires and affections genera 
clude prayer, and the working of our d 
towards God: “ You fight and war, yet 
have not, because you ask not. You fi 
and do not succeed, because you do not p 
you do not consult Godin your undertak: 
whether he will allow of them or not; ¢ 
do not commit your way to him, and’ 
known your requests to him, but ‘follow 
own corrupt views and inclinations: 
fore you meet with continual di 
ments;” or else, 4. “‘ Your lusts spo’ 
prayers, and ae them an abomi 
God, whenever you put them up to 
You ask, and receive not, because 
amiss, that you may consume it y 
lusts.’ As if it had been said, 
perhaps you may sometimes pray for § 
against your enemies, yet it is not you * 
to improve the advantages you gain, s¢ 
promote true piety and religion either in y 
selves or others; but pride, ber 


m voluptuousness and a sensual prosperity ; 
_nd thus you disgrace devotion and dishonour 
God by such gross and base ends; and there-. 
fore your prayers are rejected.” Let us learn 
hence, in the management of all our worldly 
affairs, and in our prayers to God for success 
m them, to see that our ends be right. When 
men follow their worldly business (suppose 
them tradesmen or husbandmen), and ask of 
God prosperity, but do not receive what they 
ask for, it is because they ask with wrong 
aims and intentions. They ask God to give 
them success in their callings or undertakings; 
“ that they may glorify their heavenly Fa- 
er and do good with what they have, but 
that they may consume it upon their lusts— 
that they may be enabled to eat better meat, 
and drink better drink, and wear better 
clothes, and so gratify their pride, vanity, 
= voluptuousness. But, if we thus seek 
the things of this world, it is just in God to 
deny them; whereas, if we seek any thing 
at we may serve God with it, we may ex- 
pect he will either give us what we seek or 
give us hearts to be content without it, and 
ive opportunities of serving and glorifying 
ym some other way. Let us remember this, 
mat when we speed not in our prayers it is 
jecause we ask amiss; either we do not ask 
for right ends or not in a right manner, not 
with faith or not with fervency: unbelieving 
and cold desires beg denials; and this we 
may be sure of, that, when our prayers are 
sather the language of our lusts than of our 
graces, they will return empty. - 
_ Il. We have fair warning to avoid all 
eriminal friendships with this world: You 
idulterers and adulteresses, know you not that 
2 friendship of the world is enmity with 
od? v. 4. Worldly people are here called 
lulterers and adulteresses, because of their 
perfidiousness to God, while they give their 
st aifections to the world. Covetousness 
elsewhere called idolatry, and it is here 
led adultery; it is a forsaking of him to 
hom we are devoted and espoused, to 
eave to other things; there is this brand 
upon worldly-mindedness—that it is 
mity to God. A man may have a com- 
tent portion of the good things of this life, 
yet may keep himself in the love of 
; but he who sets his heart upon the 
id, who places his happiness in it, and 
conform himself to it, and do any thing 
ther than lose its friendship, he is an 
my to God; it is constructive treason 
nd rebellion against God to set the world 
pon his throne in our hearts. Whosoever 
refore is the friend of the world is the 
y of God. He who will act upon this 
inciple, to keep the smiles of the world, 
_to have its continual friendship, cannot 
it show himself, in spirit, and in his actions 
an enemy to God. You cannot serve 
and mammon, Matt. vi. 24. Hence arise 
s and fightings, even from this adulterous 
jlatrous love of the world; and serving of 


ek Pic bait 


CHAP. Iv. | 


Ajainst pride, 
it; for what peace can there be among men, 
so long as there is enmity towards God? or 
who can fight against God, and prosper? 
“Think seriously with yourselves what the 
spirit of the world is, and you will find that 
you cannot suit yourselves to it as friends, 
but it must occasion your being envious, and 
full of evil inclinations, as the generality of 
the worldare. Do you think that the scripture 
saith in vain, The spirit that dwelleth in us 
lusteth to envy ?” v.5. ‘The account given 
in the holy scriptures of the hearts of men 
by nature is that their imagination is evil, 
only evil, und that continually, Gen. vi. 5. 
Natural corruption principally shows itself 
by envying, and there is a continual propen- 
sity to this. The spirit which naturally dwells 
in man is always producing one evil ima- 
gination or another, always emulating such 
as we see and converse with and seeking 
those things which are possessed and enjoyed 
by them. Now this way of the world, 
affecting pomp and pleasure, and falling inte 
strifes and quarrels for the sake of these 
things, is the certain consequence of being 
friends to the world ; for there is no friend- 
ship without a oneness of spirit, and there- 
fore Christians, to avoid contentions, must 
avoid the friendship of the world, and must 
show that they are actuated by nobler prin- 
ciples and that a nobler spirit dwells in them; 
for, if we belong to God, he gives more 
grace than to live and act as the generality 
of the world do. The spirit of the world 
teaches men to be churls ; God teaches them 
to be bountiful. The spirit of the world 
teaches us to lay up, or lay out, for ourselves, 
and according to our own fancies; God 
teaches us to be willing to communicate to 
the necessities and to the comfort of others, 
and so as to do good to all about us, ac- 
cording to eur ability. The grace of God 
is contrary to the spirit of the world, and 
theretore the friendship of the world is to be 
avoided, if we pretend to be friends of God - 
yea, the grace of God will correct and cure 
the spirit that naturally dwells in us; where 
he giveth grace, he giveth another spirit than 
that of the world. 

III. We are taught to observe the differ- 
ence God makes between pride and humility. 
God resisteth the proud, but giveth grace unto 
the humble, v. 6. This is represented as the 
language of scripture in the Old Testarent; 
for so it is declared in the book of Psalms 
that God will save the afflicted people (if their 
spirits be suited to their condition), but 
will bring down high looks (Ps. xviii. 27); 
and in the book of Proverbs it is said, He 
seorneth the scorners, and giveth grace 
unto the lowly, Prov. iii. 34. Two things are 
here to be observed :—1. The disgrace cast 
upon the proud: God resists them; the 
original word, avriraccerat, signifies, God’s 
setting himself as in battle array agains: 
them ; and.can there be a greater disgrace 
than for God to proclaim a man a rebel, an 


Submission co God. 


and to proceed against him as such? The 
proud resists God; in his understanding he 
resists the truths of God; in his will he 
resists the laws of God; im his passions he 
resists the providence of God; and therefore 
no wonder that God sets himself against the 
proud. Let proud spirits hear this and 
tremble—God resists them. Who can de- 
scribe the wretched state of those who make 
God their enemy? He will certainly fill with 
shame (sooner or later) the faces of such as 
save filled their hearts with pride. We 
should therefore resist pride in our hearts, 
if we would not have God to resist us. 2. 
The honour and help God gives to the 
humble. Grace, as opposed to disgrace, is 
honour ; this God gives to the humble; and, 
where God gives grace to be humble, there 
he will give all other graces, and, as in the 
beginning of this sixth verse, he will give 
more grace. Wherever God gives true grace, 
he will give more; for to him that hath, and 
useth what he hath aright, more shall be 
given. He will especially give more grace 
to the humble, because they see their need 
of it, will pray for it and be thankful for it; 
and such shall have it. For this reason, 
IV. Weare taught to submit ourselves 
entirely to God: Submit yourselves therefore 
to God. Resist the devil, and he will fleefrom 
you, v. 7. Christians should forsake the 
friendship of the world, and watch against 
that envy and pride which they see prevailing 
m natural men, and should by grace learn to 
glory in their submissions to God. “Submit 
yourselves to him as subjects to their prince, 
m duty, and as one friend to another, in love 
and interest. Submit your understandings to 
the truths of God; submit your wills to the will 
of God, the will of his precept, the will of his 
providence.” _ We are subjects, and as such 
must be submissive; not only through fear, 
but through love; not only for wrath, but also 
for conscience’ sake. ‘ Submit yourselves to 
God, as considering how many ways you are 
bound to this, and as considering what advan- 
tage you will gain by it; for God will not 
hurt you by his dominion over you, but will 
do you good.” Now, as this subjection and 
submission to God are what the devil!most 
industriously strives to hinder, so we ought 
with great care and steadiness to resist his 
suggestions. If he would represent a tame 
yielding to the will and providence of God 
as what will bring calamities, and expose to 
contempt and misery, we must resist these 
suggestions of fear. If he would represent 
submission to God as a hindranee to our 
outward ease, or worldly preferments, we 
must resist these suggestions of pride and 
sloth. If he would tempt us to lay any of 
our miseries, and crosses, and afflictions, to 
the charge of Providence, so that we might 
avoid them by following his directions instead 
of God’s, we must resist these provocations 
to anger, not fretting ourselves in any wise to 


JAMES : 
enemy, a traitor to his crown and dignity,|do evil. -* Let not the: 


ad i er 


like attempts, prevail w 
him and he will flee from you.’ 
yield to temptations, the devil will e 

nually follow us; but if we put on the wh 
armour of God, and stand it out age h 
eee Fe haar from us. Resolution sh 
and bolts the door against temptation. _ 

V. We are directed how to act 

God, in our becoming submissive to him, 
8—10. 1. Draw nigh to God. The he 
that has rebelled must be brought to # 
foot of God; the spirit that was distant ; 

estranged from a life of communion ar 
converse with~God must become acquaint 
with him : “ Draw nigh to God, in his worsh 
and institutions, and in every duty he requii 
of you.’ 2. Cleanse your hands. He 

comes unto God must have clean har 
Paul therefore directs to lift up holy han 
without wrath and doubting (1 Tim. ii. § 
hands free from blood, and bribes, and e 
thing that is unjust or cruel, and free fro 
every defilement of sin: he is not subject 
God who is a servant of sin. The 
must be cleansed by faith, repentance, a 
reformation, or it will be in vain for us | 
draw nigh to God in prayer, or in any of fl 
exercises of devotion. 3. The hearts of t 
double-minded must be purified, Thosew 
halt between God and the world are 
meant by the double-minded. To purify 
heart is to be sincere, and to act upon # 
single aim and principle, rather to plea 
God than to seek after any thing in @ 
world: hypocrisy is heart-impurity; bi 
those who submit themselves’ to God ari 
will purify their hearts as well as clean 
their hands. 4. Be aificted, and mourn, a 
weep. ‘‘ What afflictions God sends take th 

as he would have you, and be duly sensil 
of them. Be afflicted when afflictions a 
sent upon you, and do not despise them ; 
be afflicted in your sympathies with 
who are so, and in laying to heart the ca 
mities of the church of God. Mourn 
weep for your own sins and the sins 
others ; times of conter:tion and division 

times to mourn in, and the sins that occasic 
wars and fightings should be mourned 
Let your laughter be turned to mourning 
your joy to heaviness.” This may be tak 
either as a prediction of sorrow or a pr 
scription of seriousness. Let men think 
set grief at defiance, yet God can bring } 
upon them; none laugh so heartily but I 
can turn their laughter into mourning ; af 
this the unconcerned Christians James w: 
to are threatened should be their case. The 
are therefore directed, before things come 
the worst, to lay aside their vain mirth 

their sensual pleasures, that they might i 
dulge godly sorrow and penitential tears. 

“Humble yourselves in the sight of the Lor 
Let the inward acts of the soul be suitabli 

all those outward expressions of grief, affli 
tion, and sorrow, before menticned.” Hi 


re 
Bap” 


ty of spirit is here’ required, as in the 
at of him who looks principally at the 
fits of men. “Let there be a thorough 
miliation in hewailing every thing that is 
1; let there be great humility in doing 
t which is good: Humble yourselves.” 
VI. We have great encouragement to act 
towards God: He will draw nigh to 
that draw nigh to him (v. 8), and he 
| lift up those who humble themselves in 
Sig 


ht, v.10. Those that draw nigh to 
im a way of duty shall find God drawing 
“to them in a way of mercy. Draw 
' “to him in faith, and trust, and obe- 
and he will draw nigh to you for 
erance. If there be not a close 
munion between God and us, it is our 
“and not his. He shall lift up the 
. ‘Thus much our Lord himself ‘de- 
, He that shall humble himself shall be 
| Matt. xxiii. 12. If we be truly 
st and humble under the marks of 
; displeasure, we shall in a little time 
ow the advantages of his favour; he will 
us up out of trouble, or he will lift us 
H our spirits and comforts under trouble ; 
lift us up to honour and safety in the 
or he will lift us up in our way to 
yen, so as to raise our hearts and affections 
pve the world. God will revive the spirit 
le (Isa. Ivii. 15), He will hear the 

sire of the humble (Ps. x. 17), and he will 
3! lift them up to glory. Before honour 
mility. The highest honour in heaven 
‘ie reward of the greatest humility 


‘bi ahh, and judgeth his brother, 
keth evil of the law, and judgeth 
law: but if thou judge the law, 
u art not a doer of the law, but a 
ige. 12 There is one lawgiver, who 
ible to save and to destroy : who 
thou that judgest another? 13 
to now, ye that say, To day or to 
row we will go into such a city, 
‘continue there a year, and buy 
sel and get gain: 14 Whereas ye 
w not what shall be on the 
trow. For whatis yourlife? Itis 
a vapour, that appeareth for a 
€ time, and then vanisheth away. 
For that ye ought to say, If the 
td will, we shall live, and do this, 
lat. 16 But now ye rejoice in 
r boastings : all such rejoicing is 
17 Therefore to him that 
weth to do good, and doeth ii 
fo him it is sin. 

this part of the chapter, 


He that baer evil of | 


Nee cc a eee CEERI aE IT aan ENS TEU EITTEPTEPTENTEEPaTENE-aP-Un aE EEE UEP EEE 


Caution against slander. 
I: We are cautioned against the sin of evil- 
speaking: Speak not evil one of another, bre- 
thren, v.11. The Greek word, caradaXéire, 
signifies speaking any thing that may hurt 
or injure another; we must not speak evil 
things of others, though they be true, unless 
we be called to it, and there be some neces- 
sary occasion for it; much less must we 
report evil things when they are false, or, for 
aught we knew, may be so. Our lips must 
be guided by the law of kindness, as well as 
truth and justice. This, which Solomon 
makes a necessary part of the character of 
his virtuous woman, that she openeth her 
mouth with wisdom, and in her tongue is the 
law of kindness (Prov. xxxi. 26), must needs 
bea part of the character of every true 
Christian. Speak not evil one of another, 1. 
Because you are brethren. The compella- 
tion, as used by the apostle here, carries an 
argument along with it. Since Chrishans 
are brethren, they should not defile nor 
defame one another. It is required of us 
that we be tender of the good name of our 
brethren; where we cannot speak well, we 
had better say nothing than speak evil; we 
must not take pleasure in making known the 
faults of others, divulging things that are 
secret, merely to expose them, nor in making 
more of their known faults than really they 
deserve, and, least of all, in making false 
stories, and spreading thimgs concerning 
them of which they are altogether innocent. 
What is this but to raise the hatred and 
encourage the persecuticns of the world, 
against those who are ed in the same 
interests with ourselves, and therefore with 
whom we ourselves must stand or fall? 
“ Consider, you are brethren.” 2. Because 
this is to judge thelaw: He that speaketh evil 
of his brother, and judgeth his brother, speaketh 
evil of the law, and judgeth the law. The law 
of Moses says, Thor shalt not go up and down 
as a tale-bearer among thy people, Ley. xix. 
16. ‘Thelaw of Christ is, Judge not, that you 
be not judged, Matt. vii.1. The sum and 
substance of both is that men should love 
one another. A detracting tongue therefore 
condemns the law of God, and the com- 
mandment of Christ, when it is defaming its 
neighbour. To break God’s commandments 
is in effect to speak evil of them, and to judge 
them, as if they were too strict, and laid too 
great a restraint upon us. The Christians to 
whom James wrote were apt to speak very 
hard things of one another, because of their 
differences about indifferent things (such as 
the observance of meats and days, as appears 
from Rom. xiv.): “ Now,” says the apostle, 
“he who censures and condemss his brother 
for not agreeing with him in those things 
which the law of*God has left indifferent 
thereby censures and condenms the law, as 
if 1t had done ili in leaving them indifferent. 
Be who quarrels with his brother, and con- 
demns him for the sake of any thing not 
determined in tne word of God, es thereby. 


— a 


fo ae 


Caution against presumption. 
reflect on that word of God, as if it were not 
a perfect rule. Let us take heed of judging 
the law, for the law of the Lord is perfect ; 
if men break the law, leave that to judge 
them ; if they do not break it, let us net judge 
them.” This is a heinous evil, because it is 
to forget our place, that we ought to be doers 
of the law, and it is to set up ourselves above 
it, as if we were to be judges of it. He who 
is guilty of the sin here cautioned against is 
not a doer of the law, but a judge; he 
assumes an office and a place that do not 
belong to him, and he will be sure to suffer 
for his presumption in the end. ‘Those who 
are most ready to set up for judges of the 
law generally fail most in their obedience to it. 
3. Because God, the Lawgiver, has reserved 
the power of passing the final sentence on 
men wholly to himself: There ts one Law- 
giver, who is able to save, and to destroy; who 
art thou that judgest another ? v.12. Princes 
and states are not excluded, by what is here 
said, from making laws; nor are subjects at 
all encouraged to disobey human laws; but 
God is still to be acknowledged as the 
supreme Lawgiver, who only can give law 
to the conscience, and who alone is to be 
absolutely obeyed. His right to enact laws 
is incontestable, because he has such a power 
to enforce them. He is able to save, and to 
destroy, so as no other can. He has power 
fully to reward the observance of his laws, 
and to punish all disobedience ; he can save 
the soul, and make it happy for ever, or he 
can, after he has killed, cast into hell; and 
therefore should be feared and obeyed as the 
great Lawgiver, and all judgment should 
be committed to him. Since there is one 
Lawgiver, we may infer that it is not for 
any man or company of men in the world to 
pretend to give laws immediately to bind 
conscience; for that is God’s prerogative, 
which must not be invaded. As the apostle 
had before warned against being many mas- 
ters, so here he cautions against being many 
judges. Let us not prescribe to our brethren, 
let us not censure and condemn them; it is 
sufficient that we have the law of God, which 
is a rule to us all; and therefore we should 
not set up other rules. Let us not presume 
to set up our own particular notions and 
opinions as a rule to all about us; for there 
is one Lawgiver. 

II. We are cautioned against a presump- 
tuous confidence of the continuance of our 
‘ives, and against forming projects there- 
upon with assurance of success, v. 13, 14. 
The apostle, having reproved those who 
were judges and condemners of the law, 
now reproves such as were disregardful of 
Providence: Go to now, an old way of 
speaking, designed to engage attention ; the 
Greek word may be rendered, Behold. now, 
or “ See, and consider, you that say, To-day 
or to-morrow we will go into such a city, and 
continue there a year, and buy and sell, and 
get gain. Reflect a little on this way of 


i. 
- 
/ a 


* 


JAMES. ies 


thinking and t 
account for it.” Serious 

words and ways would show 
that we are apt, through inac 
run into and continue in. There 
who said of old, as too many say 
will go to such a city, and do this 
for such a term of time, while all 
regards to the disposals of Provide 
neglected. Observe here, 1. HE 
worldly and projecting men are to 
God out of their schemes. Where an 
set upon earthly things, these have a sti 
power of engrossing the thoughts of 
heart. We should therefore have a ca 
growing intent or eager in our pursuits 
any thing here below. 2. How mu 
worldly happiness lies in the promises 
make to themselyes beforehand. 
heads are full of fine visions, as to | 
they shall do, and be, and enjoy, " 
future time, when they can neither be 
of time nor of any of the advantages 
promise themselves ; therefore obse 
How vain a thing it is to look for any t 
good in futurity, without the concurre: 
Providence. We will go to such a city 
they), perhaps to Antioch, or Damascus 
Alexandria, which were then the great ; 
for traffic ; but how could they be sure, 1 
they set out, that they should reach a 
these cities? Something might po: 
stop their way, or call them elsewhere, 
the thread of life. Many who have s 
on a journey have gone to their long h 
and never reached their journey’s end. 
suppose they should reach the city 
designed, how did they know they sk 
continue there? Something might hi 
to send them back, or to call them the 
and to shorten their stay. Or suppos 
should stay the full time they proposed 
they could not be certain that they sh 
buy and sell there; perhaps they migh 
sick there, or they might not meet wi 
to trade with them that they expecte 
suppose they should go to that ci 
continue there a year, and 1_should buy 
sell, yet they might not get gain; getti 
gain in this world is at best but an unc 
thing, and they might probably make 
losing bargains than gainful ones. And 
as to all these particulars, the frailty, s 
ness, and uncertainty of life, ought to | 
the vanity and presumptuous confiden 
such projectors for futurity: What is 
life? It is even a vapour that appearet 
a little time, and then vanisheth away, t 
God hath wisely left us in the dark 
cerning future events, and even conte 
the duration of life itself. We kno 
what shall be on the morrow ; we ] 
what we intend to do and to be, but a 
sand things may happen to prevent us. 
are not sure of life itself, since it is but 
vapour, something in appearance, but no 
solid nor certain, easily scattered and | 


> Fy 


v ban fix the hourand minute of the sun’s 
ising and setting to-morrow, but we cannot 
fix the certain time of a vapour’s being scat- 
tered ; such is our life: it appears but for a 
little time, and then vanisheth away ; it vanish- 
pth as to this world, but there is a life that 
ill continue in the other world; and, since 
life is so uncertain, it concerns us all to 
- and lay up in store for that to come. 
Ill. We are taught to keep up a constant 
sense of our dependence on the will of God 
r life, and all the actions and enjoyments 
f it: You ought to say, If the Lord will, we 
all live, and do this, or that, v.15. The 
stle, having reproved them for what was 
miss, now directs them how to be and do 
er: “ You ought to say it in your hearts 
it all times, and with your tongues upon 
groper occasions, especially in your constant 
yrayers and devotions, that if the Lord will 
sive leave, and if he will own and bless you, 
a have such and such designs to accom- 
lish.” ‘This must be said, not in a slight, 
‘mal, and customary way, but so as to 
ik what we say, and so as to be reverent 
d serious in what we say. It is good to 
ess ourselves thus when we have to do 
th others, but it is indispensably requisite 
t we should say this to ourselves in all 
We go about. Stv Gzj—with the leave 
d blessing of God, was used by the Greeks 
n the beginning of every undertaking. 1. If 
he Lord will, we shall live. We must re- 
nember that our times are not in our own 
inds, but at the disposal of God ; we live as 
as God appoints, and in the circum- 
ces God appoints, and therefore must be 
missive to him, even as to life itself; and 
m, 2. Ifthe Lord will, we shall do this or 
‘All our actions and designs are under 
control of Heaven. Our heads may be 
with cares and contrivances. This and 
other thing we may propose to do for 
yes, or our families, or our friends; 
ut Providence sometimes breaks all our 
es, and throws our schemes into con- 
mn. ‘Therefore both our counsels for 
on and our conduct in action should be 
tire y referred to God; all we design and 
o should be with a submissive depend- 
on God. 
. We are directed to avoid vain boast- 
g, and to look upon it not only as a weak, 
a very evil thing. You rejoice in your 
gs; all such rejoicing is evil, v. 16. 
promised themselves life and pros- 
y, and great things in the world, without 
just regard to God; and then they boasted 
‘these things. Such is the joy of worldly 
eople, to boast of all their successes, yea, 
ten to boast of their very projects before 
know what success they shall have. 
common is it for men to boast of things 
ch they have no other title to than what 
| from their own vanity and presump- 
mn! Such rejoicing (says the apostle) is evil ; 
} foolish and :t is hurtful. For men to 


ery be CRAP 


vs So a na, << ve efor 
oe . wie SN? a eee 
» be 


v. Warmmgs to the rich 


boast of worldly things, and of their aspirmg © 
projects, when they should be attending te 
the humbling duties before laid down (in v. 8 
—10), is a very evil thing. It is a great sin 
in God’s account, it wil] bring great disap- 
pointment upon themselves, and it will prove 
their destruction in the end. If we rejoice 
in God that our times are in his hand, that 
all events are at his disposal, and that he is 
our God in covenant, this rejoicing is good ; 
the wisdom, power, and providence of God, 
are then concerned to make all things work 
together for our good: but, if we rejoice n 
our own vain confidences and presumptuous 
boasts, this is evil; it isan evil carefully to be 
avoided by al] wise and good men. ‘ 

V. We are taught, in the whole of our 
conduct, to act up to our own convictions, 
and, whether we have to do with God or 
men, to see that we never go contrary to our 
own knowledge (v.17): To him that knoweth 
to do good, and doeth it not, to him it is sin; 
it is aggravated sin; it is sinning with a wit- 
ness; and it is to have the worst witness 
against a man that can be, when he sins 
against his own conscience. Observe, 1. This 
stands immediately connected with the plain 
lesson of saying, If the Lord will, we shall do 
this or that; they might be ready to say, 
‘“< This is a very obvious thing; who knows 
not that we all depend upon almighty God 
for life, and breath, and all things?” Remem- 
ber then, if you do know this, whenever you 
act unsmtably to such a dependence, that to 
him that knows to do good, and does it not, to 
him it is sin, the greater sin. 2. Omissions 
are sins which will come into judgment, as 
well as commissions. He that does not the 
good he knows should be done, as well as he 
who does the evil he knows should not be 
done, will be condemned. Let us therefore 
take care that conscience be rightly informed, 
and then that it be faithfully and constantly 
obeyed ; for, if our own hearts condemn us not, 
then have we confidence towards God ; but if 
we say, We see, and do not act suitably to our 
sight, then our sin remaineth, John ix. 41. 


CHAP. V. 


In this chapter the apostle denounces the judgments of God upon 
these rich men who oppress the poor, snowing them how great 
their sin and folly are in the sight of God, and how grievous the 
punishments would be which should fall upon themselves, ver 
1—6.  Hereupon, all the faithful are exhorted to patience under 
their trials and sufferings, ver. 7—1l. The sin of swearing is 
cautioned against, ver. 12. We are directed how to act, both 
under affliction and in prosperity, ver. 13. Prayer for the sick, 
and anointing with oil, are prescribed, ver. 14, 15. Christians are 
directed to acknowledge their faults one to another, and to 
pray one for another, and the efficacy of prayer is proved, ver. 
16—1S8. And, lastly, it is recommended to us to do what we can 
for bringing back those that stray from the ways of truth. 


O tonow, ye rich men, weep and 

howl for your miseries that shall 
come upon you. 2 Your riches are 
corrupted, and your garments are 
motheaten. 3 Your gold and silver 
is cankered; and the rust of them 
shall be a witness against you, and 


sce * 


shall eat yom flesh as it were fire. 


Warnings to the rich. 


Ye have heaped treasure together for 
the last days. 4 Behold, the hire of 
the labourers who have reaped down 
your fields, which is of you kept back 
by fraud, crieth; and the cries of them 
which have reaped are entered into 
the ears of the Lord of sabaoth. 5 
Ye have lived in pleasure on the 
earth, and been wanton; ye have 
nourished your hearts, as in a day of 
slaughter. 6 Ye have condemned and 
killed the just; and he doth not re- 
sist you. 7 Be patient therefore, 
brethren, unto the coming of the Lord. 
Behold, the husbandman waiteth for 
the precious fruit of the earth, and 
hath long patience for it, until he re- 
ceive the early and latter rain. 8 Be 
ye also patient ; stablish your hearts: 
for the coming of the Lord draweth 
nigh. 9 Grudge not one against 
another, brethren, lest ye be con- 
demned: behold, the judge standeth 
before the door. -10 Take, my bre- 
thren, the prophets, who have spoken 
in the name of the Lord, for an 
example of suffering affliction, and of 
patience. 11 Behold, we count them 
happy which endure. Ye have heard 
of the patience of Job, and have seen 
the end’ of the Lord; that the Lord 
is very pitiful, and of tender mercy. 


‘The apostle is here addressing first sinners 
and then saints. 

I. Let us consider the address to sinners; 
and here we find James seconding what his 
great Master had said: Woe unto you that are 
rich ; for you have received your consolation, 
Luke vi. 24.. The rich people to whom this 
word of warning was sent were not such as 
professed the Christian religion, but the 
worldly and unbelieving Jews, such as are 
here said to condemn and kill the just, which 
the Christians had no power to do; and 
though this epistle was written for the sake 
of the faithful, and was sent principally to 
them, yet, by an apostrophe, the infidel Jews 
may be well supposed here spoken to. They 
would not hear the word, and therefore it is 
written, that they might read it. It is observ- 
able, in the first inscription of this epistle, 
that it is not directed, as Paul’s epistles were, 
to the brethren:in Christ, buat, in general, to 
the twelve tribes ; and the salutation is not, 
grace and peace from Christ, but, in general, 
greeting, ch.i. 1. The poor among the Jews 
received the gospel, and many of them be- 
lieved ; but the generality of therich rejected 
Christianity, and were hardened in their un- 


JAMES. ae 


belief, and hated and 
believed on Christ. ‘ C 
lieving, persecuting, rich pe 
sacneniry See = ai: s 
1. He foretels the judgments o 
should come upon thee 1 
should have miseries come upon fl 
such dreadful miseries that the ver 
hension of them was enough to mak 
weep and howl—misery t shor 
from the very things in which they 
their happiness, and misery that sh 
completed by these things witnessi 
them at the last, to their utter destr 
and they are now called to reason up on 
thoroughly to weigh the matter, and to 
how they will stand before God in judem 
Go to now, you rich men. (1.) “You ma 
assured of this that very dreadful ca 
are coming upon you, calamities that 
carry nothing of support nor com 
them, but all misery, misery in tim 
to eternity, misery in your outward 
misery in your inward frame and tempe 
mind, misery in this world, misery in 
You have nota single instance of mis 
coming upon you, but miseries. The 
your church and nation is at hand; z 
will come a day of wrath, when rich 
not profit men, but all the wicked shal 
destroyed.” (2.) The very apprehension 
such miseries as were coming upon then 
enough to make them weep and howl. I 
men are apt to say to themselves (and of 
are ready to say to them), Eat, drink, an 
merry ; but God says, Weep dnd howl. | 
not said, Weep and repent, for this 
apostle does not expect from them (he sp 
in a way of denouncing rather than < 
nishing); but, ““ Weep and howl, for w 
your doom comes there will be nothing 
weeping, and wailing, and gnashing of teei 
Those who live like beasts are called to he 
like such. Public calamities are most gri 
ous to rich people, who live in pleasure, ¢ 
are secure .and sensual; and therefore t 
shall weep and howl more than other peo 
for the miseries that shall come upon th 
(3.) Their misery shall arise from the ¥ 
things in which they placed their happin 
“ Corruption, decay, rust, and ruin, will ea 
upon all your goodly things: Your 
are corrupted and your garments are mo 
eaten, v.2. Those things which you 
inordinately affect will hereafter insupp 
ably wound you: they will be of no wo 
of no use to you, but, on the contrary, | 
pierce you through with many sorrows ; fo 
(4.) “ They will witness against you, 
will eat your flesh as tt were fire,” v. 3 
inanimate are frequently represented” 
scripture as witnessing against wicked m 
Heaven, earth, the stones of the field,” 
production of the ground, and here the ¥ 
rust and canker of ill-gotten and il-k 
treasures, are said to witness against imp 
rich men., They think to heap up trea 


.8 


53 


> 


CHAP. V. Warnings to the rich 


ir latter days, to live plentifully upon | tefenceless and wanted protection, and when 
they come to be old; but, alas! they | their enemies were numerous and powerful. 
only heaping up treasures to become a The Lord of hosts, who has all ranks of 
to others (as the Jews had all taken | beings and creatures at his disposal, and who 
them by the Romans), and treasures | sets all in their several places, hears the 
that will prove at last to be enly treasures of oppressed when they cry by reason of the 
wrath, in the day of the revelation of the righ-| cruelty or injustice ef the oppressor, and he 
feous judgment of God. Then shall their | will give orders to some of those hosts that 
iMiquities, in the punishment of them, eat | are under him (angels, devils, storms, dis- 
thetr flesh as it were with fire. In the ruin of | tempers, or the like) to avenge the wrongs 
Jerusalem, many thousands perished by fire; | done to those who are dealt with unrigh- 
m the last judgment the wicked shall becon- | teously and unmereifully. Take heed of this 
demned to everlasting burnings, prepared for | sin of defrauding and oppressing, and avoid 
the devil and his angels. The Lord deliverus | the very appearances of it. (3.) Another sin 
from the portion of wicked rich men! and, | here mentioned is sensuality and voluptuous- 
m order to this, let us take care that we do|ness. You have lived in pleasure on the earth, 
not fall to their sins, which we are next to | and been wanton, v.5. God does not forbid 
consider. us to use pleasure; but to live in them as it 
2. The apostle shows what those sins are | we lived for nothing else is a very provoking 
which should bring such miseries. To beim} sim; and to do this on the earth, where we 
30 deplorable a condition must doubtless be | are but strangers and pilgrims, where we are 
gwing to some very heinous crimes. (1.)| but to continue for a while, and where we 
Govetousness is laid te the charge of this| ought to be preparing for eternity—this, this 
longi they laid by their garments till they | is a grievous aggravation of the sin of volup- 
red moths and were eaten ; they hoarded up| tuousness. Luxury makes people wanton, 
their gold and silver till they were rusty and | asin Hos. xiii.6, According to their pasture, so 
m . It isa very great disgrace to these | werethey filled ; they were filled, and their heart 
that they carry in them the principles | was exalted ; therefore have they forgotten me. 

of their own. corruption and consumption— | Wantonness and luxury are commonly the 
the ent breeds the moth that frets it, the | effects of great plenty and abundance; it is 
and silver breeds the canker that eats it; | hard for people to have great estates, and noi 

but the disgrace falls most heavily upon | toomuch indulgethemselvesin carnal, sensual 
those who hoard and Jay up these things till | pleasures : “ You have nourished your hearts 
they come to be thus corrupted, and can-/ asin a-day of slaughter : you live as if it were 
kered, and eaten. God gives us our worldly | every day a day of sacrifices, a festival ; and 
ions that we may honour him and do| hereby your hearts are fattened and nou- 

od with them; but if, instead of this, we| rished to stupidity, dulness, pride, and an 
nfully hoard them up, through an undue} insensibility to the wants and afffictions of 
affection towards them, or a distrust of the} others.” Some may say, “ What harm is 
idence of God for the future, this is a| there in good cheer, provided people do not 

ery heinous crime, and will be witnessed | spend above what they have?” What! Is it 


i by the very rust and corruption of|no harm for people to make gods of their 


treasure thus heaped together. (2.) An-| bellies, and to give all to these, instead ot 
sin charged upon those against whom | abounding in acts of charity and piety? Isit 
writes is oppression : Behold, the hire| no harm for people to unfit themselves for 

the labourers, who have reaped down your | minding the concerns of ther souls, by in- 

, which is of you kept back by fraud, | dulging the appetites of their bodies? Surely 
erieth, &c., v: 4. Those who have wealth in | that which brought flames upon Sodom, and 
their hands get power into their hands, and| would bring these miseries for which rich 


oppress Ph tempted to abuse that power to | men are here called to weep and howl, must 
here 


such as are under them. ‘The rich| be a heinous evil! Pride, and idleness, and 

find employing the poor in their | fulness of bread, mean the same thing with 

labours, and the rich have-as much need of! living in pleasure, and being wanton, and 
the labours of the poor as the poor have of| nourishing the heart as in a day of slaughter. 
ages from the rich, and could as ill be|(4.) Another sin here charged on the rich is 
out them ; but yet, not considerimg this, | persecution: You have condemned and killed 
kept back the hire of the labourers; | the just, and he doth not resist you, v. 6. This 

ing power in their hands, it is probable fills up the measure of their iniquity. . They 
t they made as hard bargains with the | oppressed and acted very unjustly, to get 
as they could, and even after that would | estates; when they had them, they gave way 
make good their bargains as they should | to luxury and sensuality, till they had lostall 

we done. This is a crying sin, an imquity | sense and feeling of the wants or afflictions 
eries so as to reach the ears of God; | of others; and then they perseeute and kill 
, in this case, God is to be considered as | without remorse. They pretend to act legally 
Lord of sabaoth, or the Lord of hosts, | mdeed, they condemn before they kill; but 
ar caGae0, a phrase often used in the | unjust prosecutions, whatever colour of law 
d-Testament, when the people of Gedwere | they may carry in them, will come into ths 


ve 


= —e = -- 


Se tie A ol 
Ss wD 


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al 


wan) 


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i eH Es ~ 
ee ee ee 


eS 
— 


oe ge ae 
2 ntl, ees 


eeUrse 


eet. he =< ae 


—_- i 
ak 


er Ea a ee on 


Motives to patience under affliction. 


reckoning when God shall make inquisition 
for blood, as well as massacres and downright 
murders. Observe here, The just may be 
condemned and killed: but then again ob- 
serve, When such do suffer, and yield with- 
out resistance to the unjust sentence of 
appressors, this is marked by God, to the 
honour of the sufferers and the infamy of 
their persecutors ; this commonly shows that 
judgments are at the door, and we may cer- 
tainly conclude that a reckoning-day will 
come, to reward the patience of the oppressed 
and to break to pieces the oppressor. Thus 
far the address to sinners goes. 

II. We have next subjoined an address to 
saints. Some have been ready to despise or 
to condemn this way of preaching, when 
ministers, in their application, have brought 
a word to sinners, and a word to saints ; but, 
from the apostle’s here taking this method, 
we may conclude that this is the best way 
rightly to divide the word of truth. From 
what has been said concerning wicked and 
oppressing rich men, occasion is given to ad- 
minister comfort to God’s afflicted people: 
“Be patient: therefore; since God will send 
such miseries on the wicked, you may see 
what is your duty, and where your greatest 
encouragement lies.” 

1. Attend to your duty. Be patient (v. 7), 
establish your hearts (v. 8), grudge not one 
against another, brethren,v.9. Consider well 
the meaning of these three expressions :— 
(1.) “ Be patient—bear your afflictions with- 
outmurmuring,yourinjuries withoutrevenge ; 
and, though God should not in any signal 
manner appear for you immediately, wait for 
him. Thé vision is for an appointed time ; 
at the end tt will speak, and will not le ; there- 
fore wait for it. It is but a little while, and 
he that shall come will come, and will not tarry. 
Let your patience be lengthened out to long- 
suffering ;” so the word here used, paxpo- 
Suunoare, signifies. When we have done our 
work, we have need of patience to stay for 
our reward. This Christian patience is not 
a mere yielding to necessity, as the moral 
patience taught by some philosophers was, 
but it is a humble acquiescence in the wisdom 
and will of God, with an eye to a future glo- 
rious recompence: Be patient to the coming 
of the Lord. And because this is a lesson 
Christians must learn, though ever so hard 
or difficult to them, it is repeated in v. 8, Be 
you also patient. (2.) “Establish your hearts— 
let your faith be firm, without wavering, your 
practice of what is good constant and con- 
tinued, without tiring, and your resolutions 
for God and heaven fixed, in spite of all 
sufferings or temptations.” The prosperity 
of the wicked and the affliction of the righ- 
teous have in all ages been a very great trial 
to the faith of the people of God. . David 
tells us that his feet were almost gone, when ne 
saw the prosperity of the wicked, Ps. \xxiii. 2, 
3. Some of those Christians to whom St. 


James wrote might probably be in the same | traordinary manner, the certainty of Chri 


JAMES. 


tottering condition; — nd 
called upon to establish their | 
and patience. will establish the hi 
Grudge not one against another ; 
un orsvazere signify, Groan not one 
another, that is,. “ Do not make one < 
uneasy by your murmuring groans a 
befals you, nor by your distrustful gro 
to what may further come upon you, nor 
your revengeful groans against the inst 
ments of your sufferings, nor by your enyic 
groans at those who may be free from 
calamities: do not make yourselves un 
and make one another uneasy by thus groa 
ing to and grieving one another.” “T 
apostle seemeth to me” (says Dr. Mant 
“to be here taxing those mutual injuries. 
animosities wherewith the Christians of thi 
times, having banded under the names 
circumcision and uncircumcision, did grie 
one another, and give each other cause 
groan; so that they did not only sigh 
the oppressions of the rich persecutors, b 
under the injuries which they sustained fr 
many of the brethren who, together w 
them, did profess the holy faith.” ( 
who are in the midst of common enemi 
and in any suffering circumstances, shou 
be more especially careful not to grieve i 
to groan against one another, otherwise ju 
ments will come upon them as wellas othe I 
and the more such grudgings prevail — 
nearer do they show judgment to be. 

2. Consider what encouragement here 
for Christians to be patient, to establish th 
hearts, and not to grudge one against anoth 
And, (1.) ‘‘ Look to the example of the hi 
bandman: He waits for the precious fruit 
the earth, and hath long patience for it, uni 
ne receive the early and latter rain. ‘h 
you sow your corn in the ground, you wa 
many months for the former and latter re 
and are willing to stay till harvest for t 
fruit of your labour; and shall not this 
you to bear a few storms, and to be patie 
for a season, when you are looking for 
kingdom and everlasting felicity? Consid 
him that waits fora crop of corn; and¥ 
not you wait for a crown of glory? If } 
should be called to wait a little longer th 
the husbandman does, is it not somethi 
proportionably greater and infinitely mi 
worth your waiting for? But,” (2.) “Thi 
how short your waiting time may possil 
be: The coming of the Lord draweth 
v. 8; behold, the Judge standeth before | 
door, v.9. Do not be impatient, do 3 
quarrel with one another; the great Jud; 
who will set all to rights, who will puni 
the wicked and i the good, is at han 
he should be conceived by you to stand 
near as one who is just knocking at the doo 
The coming of the Lord to punish the wick 
Jews was then very nigh, when James wr 
this epistle ; and, whenever the patience @ 
other graces of his people are tried in an é 


x 


-_. 
‘A 


, A ore 
‘ie aha. 


ee) 
> 


s Juage, and the nearness of it, 
establish their hearts. The Judge is 
great deal nearer, in his coming to 
he world, than when this epistle was 
, nearer by above seventeen hundred 
; and therefore this should have the 
ater effect upon us. (3.) The danger of 
w being condemned when the Judge ap- 
ears should excite us to mind our duty as 
efore laid down: Grudge not, lest you be 
ondemned. Fretfulness and discontent ex- 
ose us to the just judgment of God, and we 
ring more calamities upon ourselves by our 
qurmuring, distrustful, envious groans and 
fadgings against one another, than we are 
reof. If we avoid these evils, and be 
atient under our trials, God will not con- 
lemn us. Let us encourage ourselves with 
his. (4.) We are encouraged to be patient 
; the example of the prophets (v. 10): Take 
he prophets, who have spoken in the nume of 
Lord, for. an example of suffering afflic- 
ion, and of patience. Observe here, The 
ophets, on whom God put the greatest 
nour, and for whom he had the greatest 
ur, were most afflicted: and, when we 

k that the best men have had the hardest 
isage in this world, we should hereby be 
ecole to affliction. Observe further, 
[hose who were the greatest examples of 
jaffering affliction were also the best and 
re examples of patience: tribulation 
corketh patience. Hereupon James gives it to 
is as the common sense of the faithful (v. 11): 
Ve count those happy who endure: we look 
m righteous and patient sufferers as the 
appiest people. Seech.i.2—12. (5.) Job 
Iso is proposed as an example for the en- 
souragement of theafilicted. You have heard 
f the patience of Job, and have seen the end 
of the Lord, &c., v.11. In the case of Job 
jz have an instance of a variety of miseries, 
of such as were very grievous; but under 
he could bless God, and, as to the general 
:of his spirit, he was patient and humble: 
d what came to him in the end? Why, 
aly, God accomplished and brought about 
those things for him which plainly prove that 
the Lord is very pitiful, and of tender mercy. 
Phe best way to bear afilictions is to look to 
e end of them ; and the pity of God is such 
hat he will not delay the bringing of them 
fo an end when his purposes are once an- 
swered ; and the tender mercy of God is such 
at he will make his people an abundant 
nends for all their sufferings and afflictions. 
is bowels are moved for them while suffer- 
ng, his bounty is manifested afterwards. 
et us serve our God, and endure our trials, 
is those who believe the end will crown all. 


12 But above all things, my bre- 
iren, swear not, neither by heaven, 
either by the earth, neither by any 
ther oath: but let your yea be yea; 
< your nay, nay; lest ye fall into 


ee 


APE WV 


ne ol gt oh. Sagem gon ¢ 


ne 


to. 
eee 


condemnation. 13 Is any among you 
afflicted? let him pray. Is any 
merry? let him sing psalms. 14 Is 
any sick among you? let him call for 
the elders of the church; and let 
them pray over him, anointing him 
with oil in the name of the Lord: 15 
And the prayer of faith shall save the 
sick, and the Lord shall] raise him up ; 
and if he have committed sins, they 
shall be forgiven him. 16 Confess 
| your faults one to another, and pray 
one for another, that ye may be healed. 
The effectual fervent prayer of a righ- 
teous man availeth much. i7 Elias 
was a man subject to like passions as 
we are, and he prayed earnestly that 
it might not rain: and it rained not 
on the earth by the space of three 
years and six months. 18 And he 
prayed again, and the heaven gave 
rain, and the earth brought forth her 
‘rut 19 Brethren, if any of you do 
‘err from the truth, and one convert 
‘him; 20 Let him know, that he 
/ which converteth the sinner from the 
| error of his way shall save a soul from 
death, andshall hideamultitude ofsins. 


| 


This epistle now drawing to a close, tha 
penman goes off very quickly from one thing 
to another: hence it is that matters so very 
| different are insisted on in these few verses. 

I. The sin of swearing is cautioned against: 
But above all things, my brethren, swear not, &c.. 
|v.12. Some understand this too restrictedly, 
as if the meaning were, “ Swear not at your 
| persecutors, at those that reproach you and 
say all manner of evil of you ; be not put into 
a passion by the injuries they do you, so as 
in your passion to be provoked to swear.” 
| This swearing is no doubt forbidden here: 
| and it will not excuse those that are guilty of 
| this sin to say they swear only when they are 

provoked to it, and before they are aware. 
But the apostle’s warning extends to other 
occasions of swearing as well as this. Some 
have translated the words, zpd wayrwyv— 
before all things ; and so have made the sense 
of this place to he that they should not, in 
! common conversation, before every thing they 
say, put an oath. All customary needless 
swearing is undoubtedly forbidden, and all 
along in scmpture condemned, as a very 
grievous sin. Profane swearing was very 
customary among the Jews, and, since this 
epistle is directed in general ¢o the twelve tribes 
scattered abroad (as before has been observed), 
we may conceive this exhortation sent to 
those who believed not. It is hard to sup- 
pose that swearing should be one of the spote 


ti/ 


ew go 
Cantion against swearing. 


Profaneness condemned. 


of God’s children, since Peter, when he was 
charged with being a disciple of Christ and 
would disprove the charge, cursed and swore, 
thereby thinking most effectually to convince 
them that he was no disciple of Jesus, it 
being well known of such that they durst 
not allow themselves in swearing; but pos- 
sibly some of the looser sort of those who 
were called Christians might, among other 
sins here charged upon them, be guilty also 
of this. It is a sin that im later years has 
most scandalously prevailed, even among 
those who would be thought above all others 
entitled to the Christian name and privileges. 
It is very rare indeed to hear of a dissenter 
from the church of England who is guilty of 
swearing, but among those who glory in their 
being of the established church nothing is 
more common; and indeed the most exe- 
crable oaths and curses now daily wound the 
ears and hearts of all serious Christians. 
James here says, 

1. Above all things, swear not; but how 
many are there who mind this the least of all 
things, and who make light of nothing so 
much as common profane swearmg! But 
why above all things is swearing here for- 
bidden? (1.) Because it strikes most di- 
rectly at the honour of God and most ex- 
pressly throws contempt ‘upon his name and 
authority. (2.) Because this sin has, of all 
sins, the least temptation to it: it is not 
gain, nor pleasure, nor reputation, that can 
move men to it, but a wantonness in sinning, 
and a needless showing an enmity to God. 
Thy enemies take thy name in vain, Ps. cxxxix. 
20. This is a proof of men’s being enemies 
to God, however they may pretend to call 
themselves by his name, or sometimes to com-: 
pliment him im acts of worship. (3.) Because 
it is with most difficulty left off when once 
men are accustomed to it, therefore it should 
above all things be watched against. And, 
(4.) “ Above all things swear not, for how 
can you expect the name of God should bea 
strong tower to you in your distress if you 
profane it and play with it at other times?” 
But (as Mr. Baxter observes) “ all this is so far 
from forbidding necessary oaths that it is but 
to confirm them, by preserving the due reve- 
rence of them.””. And then he further notes 
that ‘“ The true nature of an oath is, by our 
speech, to pawn the reputation of some certain 
or great thing, for the averring of a doubted less 
thing ; and not-(as is commonly held) an ap- 
peal to God or other judge.” Hence it was 
that swearing by the heavens, and by the 
earth, and by the other oaths the apostle re- 
fers to, came to be inuse. The Jews thought 
if they did but omit the great oath of Chi-. 
Hloah, they were safe. But they grew so 
profane as to swear by the creature, as if it 
were God ; and so advanced it into the place 
of God; while, on the other hand, those who 
swear commonly and profanely by the name 
of God do hereby put him upon the level 
with every common thing, 


2. But let your 
nay ; lest you fall into 
“let it suffice you to affirm ¢ 
as there is oecasion, and be 0 | 
your a and be —oe so as to gin 
occasion for your suspected | 
hood; and ‘hen you mall be kept from 
condemnation of backing what you saj 
pout te - oaths, and ~_ far 
the name o to justify ify yourselves: | 
being suspected of falsehood that leads 1 
to swearing. Let it be known that you k 
to truth, and are firm to your word, an¢ 
this means you will find there is no neec 
swear to what yousay. Thus shall youes 
the condemnation which is expressly annex 
to the third commandment : The Lord will 
hold him guiltless that taketh his name in vai 

II. As Christians we are taught to 
ourselves to the dispensations of Provide 
(v. 13): Is any among you afflicted? Le 
pray. Is any merry? Let him sing psal 
Our condition in this world is various ; a 
our wisdom is to submit to its being so, 
to behave as becomes us. both in prosper 
and under affliction. Sometimes we are 
sadness, sometimes in mirth; God has 
these one over against the other that we 
the better observe the several duties he e 
joins, and that the impressions made on 
passions ‘and affections may be rendered s 
viceable to our devotions. Afflictions shot 
put us upon prayer, and prosperity shou 
make us abound in praise. Not that pray 
is to be confined to a time of trouble, x 
singing to a time of mirth; but these seve 
duties may oe rele with special ai 
vantage, and to the piest purposes, — 
such seasons. 1. In po of raiction 
thing is more seasonable than prayer. ‘1! 
person afflicted must pray himself, as w 
as engage the prayers of others for hin 
Times of affliction should be praying ti 
To this end God sends afflictions, that y 
may be engaged to seek him early ; and th 
those who at other times have neglected hii 
may be brought to enquire after him. T 
spirit is then most humble, the heart 
broken and tender; and prayer is most a 
ceptable to God when it comes from a contri 
humble spirit. Afflictions 
out complaints ; and to whom should we con 
plain but to God in prayer? It is necessal 
to exercise faith and hope under affliction: 
and prayer is the appointed means both fi 
obtaining and increasing these graces in u 
Is any afflicted? Let him pray. 2. Inada 
of mirth and prosperity singing psalms 
very proper and seasonable. In the origin 
it is only said sing, addérw, without the a 
dition of psalms or any other word: and ¥ 
learn from the writings of several in the fir 
ages of Christianity (particularly from a lett 
of Pliny’s, and from some passages in Justi 
Martyr and Tertullian) that the Christiai 


tim 


| were accustomed to sing hymns, either take 
lout of scripture, or of more private con 


CBAP VY. Confession and prayer. 


: Rithcia retest ak Gad: Though some | this anointing with ol than to turn it quite 
sthought ‘that Paul’s advismmg both the| contrary to the purposes spoken of in scrip- 
slossians-and Ephesians to speak fo one an-|ture. Some protestants have thought that 
p dadpoic cai tpvoc cai géaic xrevpa-|this anointing was only permitted or ap- 
psalms, and hymas, and spiritual) proved by Christ, not instituted. But it 

S refers only to the compositions of} should seem, by the words of James here; 
Scripture, the psalms of David being distin-| that it was a thing enjoined in cases hem 
ot ed i in Hebrew by Shurim, Tehillim, and | there was faith for healing. And some pro- 
Mizmorim, words that exactly answer these | testants have argued for it with this view 
eee Let that be as it will, this how- | It was not to be commonly used, not even in 
ver We are sure of, that the singing of psalms | the apostolical age; and some haye thought 
gospel ordinance, and that our joy should | that it should not be wholly laid aside in anv 
consecrated to God. Singing is| age, but that where there are extraordinary 
poo to here as to show that, if any be | measures of faith in the person anointing, and 
ee remstenec: of mirth and prosperity, he | in those who are anointed, an extraordinary 
turn his mirth, though eee and by | blessing may attend the observance of this 

into. this channel. Holy mirth be-| direction for the sick. Howevyer that be, 

comes families and retirements, as well as| there is one thing carefully to be observed 
eae assemblies. Let our singing be such| here, that the saying of the sick is not 
to make melody with our hearts unto the| ascribed to the anointing with oil, but to 

and God will assuredly be well pleased | prayer: The prayer of faith shall save the 

a een of devotion. sick, &c., v.15. So that, 4. Prayer over the 
iI ve have particular directions given | sick must proceed from, and be accompanied 
as to sick persons, and healing pardoning | with, a lively faith. There must be faith 
upon the observance of those both in the person praying and in the person 

ons. If any be sick, they are required, | prayed for. In a time of sickness, it is not 


‘o send for the elders, a xpecjSurépouc zij¢ | the cold and formal prayer that is effectual, 
he presbyters, pastors or ministers | but the prayer of faith. 5. We should ob- 

the church, v.14, 15. It lies upon sick| serve the success of prayer. The Lord shall 
leasa duty to send for ministers, and to | raise up; that is, if he be a person capable 

is the duty of mimisters to pray over the/ thing further for such a person to do in the 
—_ thus desired and called fer. Let| world. And, if he have committed sins, they 

wy over kim; let their prayers be/| shall be forgiven him ; that is, where sickness 
nited i to his ease, and their mtercessions be| is sent as a punishment for some particular 
s becomes those who are affected with his| sin, that sin shall be pardoned, and in token 


their assistance ana their prayers 2. | and fit for deliverance, and if God have any 
aes 3. In the times of miraculous | thereof the sickness shall be removed. As 
ne , the sick were to be anoinied with oil | when Christ said to the impotent man, Go 
z ae name of the Lord. Expositors gene-| and sin no more, lest a worse thing come unto 
ally confine this anointing with oil to such| thee, it is intimated that some particular sin 
had the power of working g miracles; and,} was the cause of his sickness. The 
then miracles ceased, thi$ institution ceased thing therefore we should beg of God for 
Is In Mark’s gospel we read of the] ourselves and others in the time of sickness 
stle’s anointing with oil many that were|is the pardon of sin. Sin is both the root of 
» and healing them, Mark vi. 13. And /| sickness and the sting of it. If sin be par- 
‘have accounts of this being practised in| doned, either affliction shal] be removed in 
ae church two hundred years : after Christ ; mercy or we shall see there is mercy in the 
mut then the gift of healing also accompanied continuance of it. When healing is founded 
, and, when the miraculous gift ceased, this | upon pardon, we may say as Hezekiah did: 
was laid aside. The papists indeed have | Thou hast, im love to my soul, delivered tt 
le a sacrament of this, which they call the | from the pit of corruption, Isa. xxxvii. 17. 
unction. They use it, not to heal} When you are sick and im pam, it is most 
sick, as it was used by the apostles; but| common to pray and cry, O give me ease! 
‘they generally run counter to scripture, in| O restore me to health! But your prayer 
appointments of their church, so here| should rather and chiefly be, O that God 
sey ordain that this should be administered | would pardon my sins ! 
mnly to such as are at the very point of death.| IV. Christians are directed to confess their 
© apostle’s anointing was in order to heal | faults one to another, and so to join in their 
disease; the popish anoiating is for the | prayers with and for one another, 2.16. Some 
pulsion of the relies of sin, and to enable} expositors connect this with ». 14. As if 
soul (as they pretend) the better to com-| when sick people send for ministers to pray 
at with the powers of the air. When they|over them they should then confess their 
a prove, by any visible effects, that| faults to them. Indeed, where any are con- 
owns them in the continuance of this| scious that their sickmess is a vindictive 
they would however have people to be-| punishment of some particular sin, and they 
e thay the invisible effects are very won-| cannot look for the removal of their sickness 
fal. But it is surely much better to omit | without particular applications to God for the 


ee ee —— 7 
Sen eer 


—— 


a re 


ee 


hp ote 


wow 


— 


a a 


OEE a rt 


Efficacy of prayer. 
pardon of such a sin, there it may be proper 
to acknowledge and tell his case, that those 
who pray over him may know how to plead 
rightly forhim. But the confession here re- 
quired is that of Christians to one another, and 
not, as the papists would have it, to a priest. 
Where persons have injured one another, 
acts of injustice must be confessed to those 
against whom they have been committed. 
Where persons have tempted one another to 
sin, or have consented in the same evil actions, 
there they ought mutually to blame them- 
selves and excite each other to repentance. 
Where crimes are of a public nature, and 
have done any public mischief, there they 
ought to be more publicly confessed, so as 
ray best reach to all who are concerned. 
And sometimes it may be well to confess our 
faults to some prudent minister or praying 
friend, that he may help us to plead with 
God for mercy and pardon. But then we are 
not to think that James puts us upon telling 
every thing that we are conscious is amiss in 
ourselves or in one another; but so far as 
confession is necessary to our reconciliation 
with such as are at variance with us, or for 
reparation of wrongs done to any, or for 
gaining information in any point of con- 
science and making our own spirits quiet and 
easy, so far we should be ready to confess 
our faults. And sometiines also it may be of 
good use to Christians to disclose their pe- 
euliar weaknesses and infirmities to one an- 
other, where there are great intimacies and 
friendships, and where they may help each 
other by their prayers to obtain pardon of 
their sins and power against them. Those 
who make confession of their faults one to 
another should thereupon pray with and for 


vone another. The 13th verse directs persons 


to pray for themselves: Is any afflicted let 
him pray; the 14th directs to seek for the 


‘prayers of ministers; and the 16th directs 


private Christians to pray one for another ; 


‘so that here we have all sorts of prayer (mi- 
misterial, social, and secret) recommended. 


V. The great advantage and efficacy of 
prayer are declared and proved: The effectual 
fervent prayer of a righteous man availeth 
much, whether he pray for himself or for 
others: witness the example of Elias, v. 17, 
18. He who prays must be a righteous man ; 
not righteous in an absolute sense (for this 
Elias was not, who is here made a pattern to 
us), but righteous in a gospel sense; not 
loving nor approving of any known iniquity. 
If Lregard iniquity im my heart, the Lord will 
not hear my prayer, Ps. Ixvi.18. Further, the 
prayer itself must be a fervent, in-wrought, 
well-wrought prayer. It must be a pouring 
out of the heart to God; and it must proceed 
from a faith unfeigned. Such prayer avails 
much. It is of great advantage to ourselves, 
it may be very beneficial to our friend:9’ and 
we are assured of its being acceptable to God. 
It is good having those for friends whose 
prayers are available in the sight of God. 


JAMES. 


a 


The power of prayer i 
success of Elijah, Thi 
to us even in common cases 
that Elijah was a man of like pa. 
He was a zealous good man and a ve 
man, but he had his infirmities, and 
ject to disorder in his passions as we 
others. In prayer we must not look to 
merit of man, but to the grace of God. € 
in this we should copy after Elijah, tha 
prayed earnestly, or, as it is in the orig’ 
im prayer he prayed. It is not enough to 
a prayer, but we must pray in prayer. 
thoughts must be fixed, our desires firm : 
ardent, and our graces in exercise; 
when we thus pray in prayer, we shall 
in prayer. Elijah prayed that it might 
rain; and God heard him in his pleac 
against an idolatrous persecuting country 
that it rained not on the earth for the spact 
three years and sir months. Again he pra 
and the heaven gave rain, &e. ‘hus you 
prayer is the key which opens and 
heaven. To this there isan allusion, Rev. 
6, where the two witnesses are said to ha 
power to shut heaven, that it rain not. 
instance of the extraordinary effice 
prayer is recorded for encouragement e 
ordinary Christians to be instant and earn 
in prayer. God never says to any 0 
seed of Jacob, Seek my face in vain. 
Elijah by prayer could do such great 
wonderful things, surely the prayers of 
righteous man shall return void. Wh 
there may not be so much of miracle in Got 
answering our prayers, yet there may h 
much of grace. 
VI. This epistle concludes with an exh 
tation to do all we can in our places to 
mote the conversion and salvation of o 
v.19, 20. Some interpret these verses 
apology which the apostle is making for hit 
self that he should so plainly and sharply 
prove the Jewish Christians for their ma 
faults and errors. And certainly James git 
avery good reason why he was so much co 
cerned to reclaim them froin their erro 
because in thus doing he should save soul 
and hide a multitude of sins. But we 2 
not to restrain this place to the apostle’s co 
verting such as erred from the truth ; no, n 
to other ministerial endeavours of the li 
nature, since it is said, “If any err, and 0 
convert him, let him be who he will that de 
so good an office for another, he is there 
an instrument of saving a soul from death 
Those whom the apostle here calls brethr 
he yet supposes liable to err. It is no ma 
of a wise or a holy man to boast of his 
free from error, or to refuse to acknowled 
when he is inan error. But if any do é 
be they ever so great, you must not be afre 
to show them their error; and, be they é\ 
so weak and litile, you must not disdain’ 
make them wiser and better! If they 
from the truth, that is, from the gospel (@ 
great rule and standard of truth), whether 


gment and in life generally go together. 
is some doctrinal misak2 at the bottom 
ery practical miscarx:=3::. There is no 
habitually bad, but upon some bad prin- 
Now to convert such is to reduce 
them from their error, and to reclaim them 
from the evils they have been led into. We 
are not presently to accuse and exclaim 
wgainst an erring brother, and seek to bring 
reproaches and calamities upon him, but to 
convert him: and, if by all our endeavours 
‘ve cannot do this, yet we are nowhere em- 
powered to persecute and destroy him. If 
: are instrumental in the conversion of any, 
are said to convert them, though this be 
rincipally and efficiently the work of God. 
, if we can do no more towards the con- 
rsion of sinners, yet we may do this—pray 

for the grace and Spirit of God to convert and 
e them. And let those that are in any 
serviceable to convert others know what 
be the happy consequence of their doing 
: they may take great comfort in it at pre- 
and they will meet with a crown at last. 
that is said to err from the truth in v. 19 is 
ribed as erring in his way in v. 20, and 
fe cannot be said to convert any merely by 
ltering their opinions, unless we can bring 
hem to correct and amend their ways. This 
is conversion—to turn asinner from the error 
of his ways, and not to turn him from one 
to another, or merely from one notion 

and way of thinking to another. He who 
thus converteth a sinner from the error of his 


nion or practice, ae ou must en 
Patty Ghote egain tale role. Eeoal 


A ei Introduction 
soul in the case ; and what is done towards the 
salvation of the soul shall certainly turn to good 
account. The soul being the principal part 
of the man, the saving of that only is men- 
tioned, but it includes the salvation of the 
whole man: the spirit shall be saved from 
hell, the body raised from the grave, and both 
saved from eternal death. And then, by 
such conversion of heart and life, a multitude 
of sins shall be hid. A most comfortable 
passage of scripture is this. We learn hence 
that though our sins are many, even a multi- 
tude, yet they may be hid or pardoned ; and 
that when sin is turned from or forsaken it 
shall be hid, never to appear in judgment 
against us. Let people contrive to cover « 
excuse their sin as they will, there is no 
way effectually and finally to hide it but by 
forsaking it. Some make the sense of this 
text to be, that conversion shall prevent a 
multitude of sins; and it is a truth be- 
yond dispute that many sins are prevented 
| in the party converted, many also may be 
prevented in others that he may have an in- 
fluence upon, or may converse with. Upon 
the whole, how should we lay out ourselves 
| with all possible concern for the conversion 
of sinners! It will be for the happiness and 
salvation of the converted; it will prevent 
much mischief, and the spreading and multi- 
| plying of sin in the world; it will be for the 
glory and honour of God ; and it will mightily 
'redound to our comfort and renown im the 
‘greatday. Those that turn many to righteous 
ness, and those who help to do so, shall sine 
as the stars for ever and ever. 


a shall save asoul from death. There isa. 


“> 


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O: FyesP 


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AN 
EXPOSITION, 
WITH PRACTICAL OBSERVATIONS, 


OF THE FIRST EPISTLE GENERAL 


Beh Foie 


5 

; 

; 
fwo epistles we have enrolled in the sacred canon of the scripture written by Peter, who was a 
_ most eminent apostle of Jesus Christ, and whose character shines brightly as it is described in 
_ the four Gospels and in the Acts of the Apostles, but, as it is painted by the papists and legendary 
_ writers, it represents a person of extravagant pride and ambition. It is certain from scripture 
_ that Simon Peter was one of the first of those whom our Lord called to be his disciples and fol- 
_ lowers, that he was a person of excellent endowments, both natural and gracious, of great parts 
' and ready elocution, quick to apprehend and bold to execute whatever he knew to be his duty 
_ When our Saviour called his apostles, and gave them their commission, he nominated him first 
in the list ; and by his behaviour towards him he seems to have distinguished him as a special 
favourite among the twelve. Many instances of our Lord’s affection to him, both during kis 
life and after his resurrection, ere upon record. But there are many things confidently affirmed 
of this holy man that are directly false: as That be had a primacy and superior power overt 


Pa | * 


1 PETER. 
the rest of the apostlés—that he was more than their equal—that he 
“ and sovereign—and that he exercised a jurisdiction over the who 
moreover, That he was the sole and universal pastor over all the Chris ial 


of Christ upon earth—that he was for above twenty years bishop of F 
Rome succeed to St. Peter, and derive from him a universal supremz 


Introduction. © 


churches and Christians upon earth—and that 


ment ; whereas Christ never gave him any pre-eminence of this kind, but positively 
and gave precepts to the contrary. The other apostles never consented to any | l 
Paul declares himself not a whit behind the very chief apostles, 2 Cor. xi. 5 and xii. 11. | 
is no exception of Peter’s superior dignity, whom Paul took the freedom to blame, and w 
him to the face, Gal. ii. 11. And Peter himself never assumed any thing like it, but n 
styles himself an apostle of Jesus Christ ; and, whén he writes to the presbyters of the el 
he humbly places himself in the same rank with them: The elders who are among you I ea 
who am also an elder, ch. ¥. 1. . See Dr. Barrow on the pope’s sw 


The design of this first epistle is, I. To explain 


newly-converted Jews. II. To direct and persuade them to a holy conversation, in the 
discharge of all personal and relative duties, ; D 
effectually confute the slanders and reproaches of their enemies. Ill. To prepare them: 
sufferings. This seems to be his principal intention ; for he has something to this purpe 


every chapter, and does, by a great variety 


perseverance in the faith, lest the persecutions and sad calamities that were coming upon. 
should prevail with them to apostatize from Christ and the gospel. It is remarkable that ou 
not so much as one word savouring of the'spirit and pride of a pope in either of these epistl 


CHAP. I. 


The apostle describes the persons to whom he writes, and salutes 
them (ver. 1, 2), blesses God for their regeneration to a lively 
hope of eternal salvation (ver. 3—5), in the hope of this salvation 
he shows they had great cause of rejoicing, though for a little 
while they were in heaviness and affliction, for the trial of their 
faith, which would produce joy unspeakable and full of glory, 
ver. 6—9. This is that salvation which the ancient prophets 
foretold and the angels desire to look into, yer. ]0—12. He ex- 
horts them to sobriety and holiness, which he presses from the 
consideration of the blood cf Jesus, the invaluable price of man’s 
redemption (ver. 13—21), and to brotherly love, from the con- 
sideration of their regeneration, and the excellency of their 
spiritual state, ver. 22—25. 


ETER, an apostle of Jesus Christ, 
tothe strangersscattered through- 
out Pontus, Galatia, Cappadocia, Asia, 


the foreknowledge of God the Father, 
through sanctification of the Spirit, 
unto obedience and sprinkling of the 
blood of Jesus Christ: Grace unto 
you, and peace, be multiplied. 


In this inscription we have three parts :— 

J. The author of it, described, 1. By his 
name—Peter. His first name was Simon, 
and Jesus Christ gave him the surname of 
Peter, which signifies a rock, as a commenda- 
tion of his faith, and to denote that he should 
be an eminent pillar in the church of God, 
Gal. ii. 9. 2. By his office—an apostle of 
Jesus Christ. The word signifies one sent, 
a legate, a messenger, any one sent in Christ’s 
name and about his work; but more strictly 
it signifies the highest office in the Christian 
church. 1 Cor. xii. 28, God hath set some 
in the church, first apostles. ‘Their dignity 
and pre-eminence lay in these things :—They 
wereimmediately chosen by Christ himself,— 
they were first witnesses, then preachers, of 
the resurrection of Christ, and so of the en- 
tire gospel-dispensation,—their gifts were 
excellent and extraordinary,—they had a 
ig of working miracles, not at all times, 

ut when Christ pleased,—they were led into 


and Bithynia, 2 Elect according to) -.. all, but especially ministers, to @ 


Ml Fel Mal e* Abin 3 
¥ WT ea 


<4 


all this was by our Lord’ 


cy. er 
more fully the doctrines of Christianity ) th 


whereby they would secure their own 


of arguments, encourage them to patience 


ie 


) all truth, were endowed with the spirit 
prophecy, and they had an extent of 
and jurisdiction beyond all others; e 
apostle was a universal bishop in all churel 
and over all ministers. In this hur 
manner Peter, (1.) Asserts his own cha 
as an apostle. Hence learn, A man m 
lawfully acknowledge, and sometimes 
bound to assert, the gifts and graces of Gi 
to him. To pretend to what we haven 
is hypocrisy; and to deny what we havi 
ingratitude. (2.) He mentions his apostoli 
function as his. warrant and call to wr 
this epistle to these people. Note, It co 


sider well their warrant and call from Go 
to their work. This will justify them ‘ 
others, and give them inward support am 
comfort under all dangers and disco 
inents. ( 

II. ‘The persons to whom this epistle w: 
addressed, and they are described, 

1. By their external conditi -Sirangel 
dispersed throughout Pontus, Galatia, & 
They were chiefly Jews, descended (as D 
Prideaux thinks) from those Jews who we 
translated from Babylon, by order of Ai 
tiochus king of Syma, about two hundr 
years before the coming of Christ, and place 
in the cities of Asia Minor. It is very like 
that our apostle had been among them, aa 
converted them, being the apostle of 
circumcision, and that he afterwards wr 
this epistle to them from Babylon, whe 
multitudes of the Jewish nation then x 
sided. At present, their circumstances Wel 
poor and afflicted. (1.) The best of God’s sei 
vants may, through the hardships of time 
and providences, be dispersed about, an 
forced to leave their native countries. Thos 
of whom the world was not worthy i a) 
been forced to wander in mountains, in dé 
and caves o *he earth. (2.) We ough’ 


Poa Hats to the dispersed per- 
ecuted servants of God. These were the 
jects of this apostle’s particular care and 
passion. We should proportion our re- 
i to the excellency and to the necessity of 
nme saints. (3.) The value of good peopie 
ought not to be estimated by their present 
external condition. Here was a set of ex- 
‘cellent people, beloved of God, and yet 
‘strangers, dispersed and poor in the world; 
the eye of God was upon them in all their 
dispersions, and the apostle was tenderly 
careful to write to them for their direction 
= consolation. 
_. 2. They are described by their spiritual 
condition : Elect according to the forekncw- 
ledge of God the Father, &c. These poor 
strangers, who were oppressed and despised 
im the world, were nevertheless in high 
‘esteem with the great God, and in the most 
come state that any person can be in 
g this life ; for they were, 

(1. y Elect according to the foreknowledge of 
i the Father. Election is either. to an 
oface: so Saul was the man whom the Lord 
ose to be king (1 Sam. x. 24), and our 
ord says to his apostles, Have not I chosen 
twelve ? (John vi. 70); or it is to achurch- 
os for the enjoyment of special privileges : 

s Israel was God’s elect (Deut. vii. 6), 

thou art a holy people unto the Lord thy 
God ; the Lord thy God hath chosen thee to 
be a special people unio himself above all 
people that are upon the face of the earth ; 
or it is to eternal salvation: God hath from 
the beginning chosen you to salvation, through 
sanctification of the Spirit and belief of the 
truth. This is the election here spoken of, 
importing God’s gracious decree or resolu- 
tion to save some, and bring them, through 
Christ, by proper means, to eternal life. [1.] 
‘This election is said to be according to the 
ena of God. Foreknowledge may 

» taken in two ways :—First, for mere pre- 

ience, foresight, or understanding, that 
such a thing will be, before it comes to pass. 
‘Thus a mathematician certainly foreknows 
that at such a time there will be an eclipse. 
This sort of foreknowledge is in God, who at 
‘one commanding view sees all things that 
ever were, or are, or ever will be. But such 
a prescience is not the cause why any thing 
is so or so, though in the event it certainly 
will be so, as the aistteaihean who foresees 
an eclipse does not thereby cause that eclipse 
tobe. Secondly, Foreknowledge sometimes 
signifies counsel, appointment, and approba- 
tion. Acts ii. 23, Him being delivered by the 
determinate counsel and foreknowledge of God. 
The death of Christ was not only foreseen, 
but fore-ordained, as v.20. Take it thus 
here ; so the sense is, elect according to the 
counsel, ordination, and free grace of God. 
[2.] It is added, according to the foreknow- 
ledge of God the Father. By the Father we 
are here to understand the frst, person of 


. 
; 
‘l 
; 


VOL. Ix. 


CHAR. LS 


ae Jan eto 
the three persons. though no super:ority ; 
they are equal in power and glory, and there 
is an agreed economy in their works, Thus, 
in the affair of man’s redemption, election is 
by way of eminency ascribed to the Father, as 
reconciliation is to the Son and sanctification 
to the Holy Ghost, though in each of these 
one person is not so entirely interested as to 
exclude the other two. Hereby the persons 
of the Trinity are more clearly discovered to 
us, and we are taught what obligations we 
are under to each of them distinctly. 

(2.) They were elect through sanctification 
of the Spirit, unto obedience, and sprinkling of 
the blood of Jesus Christ. The end and last 
result of election is eternal life and salva- 
tion; but, before this can be accomplished, 
every elect person must be sanctified by the 
Spirit, and justified by the blood of Jesus. 
God’s decree for man’s salvation always 
operates through sanctification of the Spirit 
and sprinkling of the blood of Jesus. By 
sanctification here understand, not a federal 
sanctification only, but a real one, begun in 
regeneration, whereby we are renewed after 
the image of God and made new creatures, 
and carried on in the daily exercise of heli 
ness, mortifying our sins more and more, 
and living to God in all the duties of a Chris- 
tian life, which is here summed up in one 
word, obedience, comprehending all the duties 
of Christianity. By the Spirit some would 
have the apostle to mean the spirit of man, 
the subject sanctified. The legal or typical 
sanctification operated no further than the 
purifying of the flesh, but the Christian dis- 
pensation takes effect upon the spirit of man, 
and purifies that. Others, with better reason, 
think that by Spirit is meant the Holy Ghost, 
the author of sanctification. He renews the 
mind, mortifies our sins (Rom. viii. 13), and 
produces his excellent fruits in the hearts of 
Christians, Gal. y. 22, 23. This sanctifica- 
tion of the Spirit implies the use of means. 
Sanctify them through thy truth; thy word is 
truth, John xvii. 17. _ Unto obedience. ‘This 
word, as it is pointed in our translation, is 
referred to what goes before it, and denotes 
the end of sanctification, easter Ae is, to bring 
rebellious sinners to obedience again, to - 
universal obedience, to obey the truth and 
gospel of Christ: You have purified your 
souls in obeying the truth through the Spirit, 
v.22. 

(3.) They were elected also to the sprink- 
ling of the blood of Jesus. They were de- 
signed by God’s decree to be sanctified by 
the Spirit, and to be purified by the merit 
and blood of Christ. Here is a manifest al- - 
lusion to the typical sprinklings of blood un-_ 
der the law, which language these Jewish © 
converts understood very well. The blood 
of the sacrifices must not only be shed but 
sprinkled, to denote that the benefits de- + 
signed thereby are applied and imputed to 
the offerers. Thus the blood of Christ. the 


ie blessed Trinity. There is an order among! grand and all-sufficient sacrifice, typifiee by 


ae 


: 


> Ye _ 


Privileges of Christrans. 1 PETERY °° O) eee 


the legal sacrifices, was not only shed, but; 3 Blessed bethe God ¢ 
must be sprinkled we communicated os sei our Lord Jesus Christ, ] a 

one of these elect Christians, that through | . ; 5 Ce eae 
faith in his blood they may obtain remission | ing to his abundant mercy hath 
of sins, Rom. iii. 25. This blood of sprinkling | $otten us again unto a lively ho 
justifies before God (Rom. v. 9), seals the co-| the resurrection of Jesus Christ f 
venant between God and us, of which the} the dead, 4 To an inheritance inco 
Loree. 2 O8" uke saree ruptible, and undefiled, and that fade! 


cleanses from all sin (1 John i. 7), and ad- dank f ‘ 
mits us into heaven, Heb. x.19. Note, [1.] not away, reserved 1n heaven for yor 


God hath elected some to eternal life, some,} 55 Who are kept by the power of G 
not all; persons, not qualifications. [2.] All through faith unto salvation ready | 
that are chosen to eternal life as the end are| }e revealed in the last ene 

chosen to obedience as the way. [3.] Unless E 
a person be sanctified by the Spint, and 
sprinkled with the blood of Jesus, there will 
be no true obedience in the life. (4.] There 
is a consent and co-operation of all the per- 
sons of the Trinity in the affair of man’s sal- 
vation, and their acts are commensurate one 
to another: whoever the Father elects the 
Spirit sanctifies unto obedience, and the Son 
redeems and sprinkles with his blood. [5.] 
The doctrine of the Trinity lies at the founda- 
tion of all revealed religion. If you deny 
the proper deity of the Son and Holy Spirit, 
you invalidate the redemption of the one and 
the gracious operations of the othe:, and by 
this means destroy the foundation of your 
own safety and comfort. 

III. The salutation fellows: Grace unto 
you, and peace be multiplied. ‘The blessings 
«é@sired for them are grace and peace. 1. 
Grace—the free favour of God, with all its 
proper effects, pardoning, healing, assisting, 
and saving. 2. Peace. All sorts of peace 
may be here intended, domestic, civil, eccle- 
siastical peace in the church, and spiritual 
peace with God, with the feeling of it in our 
own consciences. 3. Here is the request or 
prayer, in relation to these blessings—that 
they may be multiplied, which implies that 
they were already possessed in some degree 
of these blessings, and he wishes them the 
continuation, the increase, and the perfection 
of them. Learn, (1.) Those who possess 
spiritual blessings in their own souls earnestly 
desire the communication of the same to 
others. The grace of God is a generous, not 
a selfish principle. (2.) The best blessings 
we can desire for ourselves, or one for an- 
other, are grace and peace, with the multi- 
plication of then; therefore the apostles so 
often make this their prayer in the beginning 
and end of their epistles. (3.) Solid peace 
cannot be enjoyed where there is no true 
grace; first grace, then peace Peace with- 
out grace is mere stupidity; but grace may 
be true where there is for a time no actual 
peace; as Heman was distracted with terror, 
and Christ was once in an agony. (4.) The 
jmcrease of grace and peace, as well as the 
first gift of them, is from God. Where he 
gives true grace he will give more grace ; and 
every good man earnestly desires the improve- 
ment and multiplication of these blessings in 


himself and others. 


We come now to the body of the epistle 
which begins with, ‘4 

I. A congratulation of the dignity and 
piness of the state of these believers, brough 
in under the form of a thanksgiving to Gor 
Other epistles begin in like manner, 2 © 
i. 3; Eph. i. 3. Here we have, 

1. The duty performed, which is blessii 
God. A man blesses God by a just acknow 
ledgment of his excellency and blessedness. 

2. The object of this blessing describe 
by his relation to Jesus Christ: The God ¢ 
Father of our Lord Jesus Christ. Here 
three names of one person, denoting his thi 
fold office. (1.) He is Lord, a universal ki 
or sovereign. (2.) Jesus, a priest or Savious 
(3.) Christ, a prophet, anointed with the Spin 
and furnished with all gifts necessary for th 
instruction, guidance, and salvation of hi 
church. This God, so blessed, is the God 
Christ according to his human nature, an 
his Father according to his divine nature. — 

3. The reasons that oblige us to th 
duty of blessing God, which are comprise 
in his abundant mercy. All our blessings ar 
owing to God’s mercy, not to man’s meril 
particularly regeneration. He hath begotiei 
us again, and this deserves our thanksgiving 
to God, especially if we consider the fruit 
produces in us, which is that excellent gra 
of hope, and that not such a vain, dead, pe 
rishing hope as that of worldlings and hyp 
crites, but a lively hope, a living, stro 
quickening, and durable hope, as that hop 
must needs be that has such a solid founda 
tion as the resurrection of Jesus Christ fron 
the dead. Learn, (1.) A good Christian’ 
condition is never so bad but he has greg 
reason still to bless God. As a sinner ha 
always reason to mourn, netwithstanding hi 
present prosperity, so good people, in th 
midst of their manifold difficulties, have rez 
son still to- rejoice and bless God. (2) B 
our prayers and praises we should addres 
God as the Father of our Lord Jesus Christ 
it is only through him that we and our ser 
vices are accepted. (3.) ‘he best of men ow 
their best blessings to the abundant mercy 
God. All the evil in the world is from man 
sin, but all the good init is from God’s mere 
Regeneration is expressly ascribed to thi 
abundant mercy of God, and so are all th 
rest; we subsist entirely upon divine merey 


oe 


i 


tthe nature of regeneration, see on John 
3. (4.) Regeneration produces a lively 
pe of eternal life. Every unconverted per- 
son is a hopeless creature; whatever he pre- 
tends to of that kind is all confidence and 
presumption. The right Christian hope is 
what a man is begotten again unto by the 
Spirit of God; it is not from nature, but free 
grace. Those who are begotten to a new 
and spiritual life are begotten to a new and 
spiritual hope. (5.) The hope of a Christian 
has this excellency, it is a living hope. The 
hope of eternal life in a true Christian is a 
hope that keeps him alive, quickens him, 
supports him, and conducts him to heaven. 
Hope invigorates and spirits up the soul to 
action, to patience, to fortitude, and perse- 
verance to the end. The delusive hopes of 
the unregenerate are vain and perishing ; the 
hypocrite and his hope expire and die both 
together, Job xxvii. 8. (6.) The resurrection 
of Jesus Christ from the dead is the ground 
or foundation of a Christian’s hope. The 
resurrection of Christ is the act of the Father 
as a Judge, of the Son as a conqueror. His 
fesurrection demonstrates that the Father 
accepts his death in full discharge for our | 
ransom, that he is victorious over death, the 
grave, and all our spiritual enemies; and it 
is also an assurance of our own resurrection. | 
There being an inseparable union between 
Christ and his flock, they rise by virtue of his 
resurrection as a head, rather than by virtue 
of his power as a Judge. We have risen with 
Christ, Col. iii. 1. From all this taken to- | 
gether, Christians have two firm and solid 
foundations whereon to build their hope of | 
eternal life. | 


' IL. Having congratulated these people on | 


their new birth, and the hope of everlasting 
life, the apostle goes on to describe that life 


66. CHAP I. 


Privileges of Christians. 
are his sons and daughters by regeneration 
and adoption receive the promise of eternal 
inheritance, Heb. ix. 15. This inheritance 
is not our purchase, but our Father’s gift; 
not wages that we merit, but the effect of 
grace, which first makes us children and then 
settles this inheritance upon us by a firm 
unalterable covenant. 

2. The incomparable excellencies of this 
inheritance, which are four :—(1.) It is incor- 
ruptible, in which respect it is like its Maker, 
who is called the incorruptible God, Rom. 1. 
23. Alt corruption is a change from better 
to worse, but heaven is without change and 
without end; the house is eternal in the 
heavens, and the possessors must subsist for 
ever, for their corruptible must put on incor- 
ruption, 1 Cor. xv. 53. (2.) This inheritance 
is undefiled, like the great high pnest that is 
now in possession of it, who is holy, harmless, 
and undefiled, Heb. vii. 26. Sin and misery, 
the two grand defilements that spoil this 
world, and mar its beauty, have no place 
there. (3.) It fadeth not away, but always 
retains its vigour and beauty, and remains 
immarcescible, ever entertaining and pleasing 
the saints who possess it, without the least 
weariness or distaste. (4.) “* Reserved in hea- 
ven for you,’ which expression teaches us, 
{1.] That it is a glorious inheritance, for it 
is in heaven, and all that is there is glorious, 
Eph. i. 18. [2.} It is certain, a reversion in 
another world, safely kept and preserved till 
we come to the possession of it. [3.] The 
persons for whom it is reserved are described, 
not by their names, but by their character - 


for you, or us, or every one that is begotten 


agai to a lively hope. This inheritance is 
preserved for them, and none but them; all 
the rest will be shut out for ever. 

III. ‘This inheritance being described as 


under the notion of an inheritance, a most | future, and distant both in time and place 


proper way of speaking to these people; for 
they were poor and persecuted, perhaps 
turned out of their inheritances to which 
they were born ; to allay this grievance, he 
tells them they were new-born to a new 
inheritance, infinitely better than what they 
had lost. Besides, they were most of them 
Jews, and so had a great aifection to the 
Jand of Canaan, as the land of their inherit- 
ance, settled upon them by God himself; 
and to be driven out from abiding in the 
inheritance of the Lord was looked upon as 
a sore judgment, 1 Sam. xxvi. 19. To 
comfort them under this they are put in 
mind of a noble inheritance reserved in 
heaven for them, such a one that the land 
of Canaan was but a mere shadow in com- 
parison with it. Here note, 

1. Heaven is the undoubted inheritance 
of all the children of God; all that are 
born again are born to an inheritance, asa 
man makes his child his heir; the apostle 


the apostle supposes some doubt or uneasi- 
ness yet to remain upun the minds of these 
people, whether they might not possibly falk 
short by the way. “‘ Though the happiness 
be safe in heaven, yet we are still upon earth, 
able to abundance of temptations, miseries, 
and infirmities. Are we in such a safe state 
that we shall certainly come thither?” To 
this he answers that they should be safely 
guarded and conducted thither; they should 
be kept and preserved from ali such destrue- 
tive temptations and injuries as would prevent 
their safe arrival at eternal life. The heir to 
an earthly estate has no assurance that he 
snall live to enjoy it, but the heirs of heaven 
shall certainly be conducted safely to the 
possession of it. The blessing here promised 
is preservation: You are kept; the author 
of it is God; the means in us made use of 
for that end are our own faith and care; the 
end to which we are preserved is salvation ; 
and the ume when we shall see the safe end 


argues, If children, then heirs, Rom. vii. 17.| and issue of all is the last time. Note, 1. 


God giveth his gifts unto all, but the inhe- | 


Such is the tender care of God over his 


ritance to none but his children ; those tnat ! people that he not only gives them grace, but 


om) 


io 


per 
-_- 


| 


~ 


ie Se ae 


Badal s a ee 


+ =~ 
« 
——e -- 


a 


Se ele 
a] ase. 


ome: aber 


aa 
& 


FEF GA” Oe te Oe 


Privileges of Christiuns. 
preserves them unto glory. Their being 
kept implies both danger and deliverance ; 
they may be attacked, but shall not be over- 
come. 2. The preservation of the regenerate 
to eternal life is the effect of God’s power. 
The greatness of the work, the number of 
enemies, and our own infirmities, are such 
that no power but what is almighty can 
preserve the soul through all unto salvation ; 
therefore the scripture often represents man’s 
salvation as the effect of divine power, 2 Cor. 
xii. 9; Rom. xiv. 4. 3. Preservation by God’s 
power does not supersede man’s endeavour 
and care for his own salvation; here are God’s 
power and man’s faith, which implies an 
earnest desire of salvation, a reliance upon 
Christ according to his invitations and pro- 
mises, a vigilant care to do every thing 
pleasing to God and avoid whatever is offen- 
sive, an abhorrence of temptations, a respect 
to the recompence of reward, and persevering 
diligence in prayer. By such a patient, 
operating, conquering faith, we are kept, 
under the assistance of divine grace, unto 
salvation ; faith is a sovereign preservative of 
the soul through a state of grace unto a state 
of glory. 4. This salvation is ready to be 
revealed in the last time. ere are three 
things asserted about the salvation of the 
saints :—(1.) That it is now prepared, and 
made ready, and reserved in heaven for them. 
(2.) Though it be made ready now, yet it is 
in a great measure hidden and unrevealed 
at present, not only to the ignorant, blind 
world, that never enquire after it, but even 
to the heirs of salvation themselves. It does 
not yet appear what we shall be, 1 John iii. 2. 
(3.) That it shall be fuliy and completely 
revealed in the last time, or at the last day of 
judgment. Life and immortality are now 
brought to light by the gospel, but this life 
will be revealed more gloriously at death, 
when the soul shall be admitted into the 
presence of Christ, and behold his glory; 
and even beyond this there will be a further 
and a final revelation of the amplitude and 
transcendency of the saimts’ felicity at the 
last day, when their bodies shall be raised 
and re-united to their souls, and judgment 
shall pass upon angels and men, and Christ 
shall publicly honour and applaud his ser- 
vants in the face of all the world. 


6 Wherein ye greatly rejoice, though 
now for a season, if need be, ye are in 
heayiness through manifold tempta- 
tions: 7 That the trial of your faith, 
being much more precious than of 
gold that perisheth, though it be tried 
with fire, might be found unto praise 
and honour and glory at the appear- 
ing of Jesus Christ: 8 Whom having 
not seen ye love; in whom, though 
now. ye see him not, yet. believing. ye 
rejoice with joy unspeakable.and full 


Tix 


a 
ter 


eee si a c 
1 PETER. Se 


of glory: 9 Receivi 
faith, even the sal vat 


OY See “ 
The first word, wherein, refers to the ap 
tle’s foregoing discourse about the excellen 
of their present state, and their grand 
pectations for the future. “ In this conditi 
you greatly rejoice, though now for a sease 
a littlewhile, if need be, you are made sorre 
through manifold temptations,” v. 6. 
I. The apostle grants they were in gr 
affliction, and propounds several things | 
mitigation of their sorrows. 1. Every soun 
Christian has always something wherein h 
may greatly rejoice. Great rejoicing o 
tains more than an inward placid serenil 
of mind or sensation of comfort; it 
nie itself in the countenance and conduc 
ut especially:in praise and gratitude. 
The chief pe a ce Christian arises fro 
things spiritual and heavenly, from his rela 
tion to God and to heaven. In these eve 
sound Christian greatly rejoices; his j 
arises from his treasure, which consists 
matters of great value, and the title to th 
is sure. 3. The best Christians, those wh 
have reason greatly to rejoice, may yet be i 
great heaviness through manifold tempta 
tions. All sorts of adversities are temptatiox 
or trials of faith, patience, and constane’ 
These seldom go singly, but are manifol 
and come from different quarters, the effe 
of all which is great heaviness. As men, 
are subject to sorrows, personal and domesti 
As Christians, our duty to God obliges us 
frequent sorrow: and ourcompassion towan 
the miserable, the dishonour done to 
the calamities of his church, and the dest 
tion of mankind, from their own folly an 
from divine vengeance, raise, in a generous 
and pious mind, almost continual sorrc 
I have great heaviness and continual sorr 
in my heart, Rom. ix. 2. 4. The affliction: 
and sorrows of good people are but for 
little while, they are but fora season ; thou 
they may be smart, they are but short. Lil 
itself is but for a little while, and the sorrow 
of it cannot survive it ; the shortness of an 
affliction does much abate the heaviness ¢ 
it. 5. Great heaviness is often necessary # 
a Christian’s good:: If need be, you are 
heaviness. .God <r seeah his peop 
willingly, but acts with judgment, in propor 
tion to our needs. There is a camel 
and fitness, nay, an absolute necessity im thi 
case, for so the expression signifies: it must be 
therefore no man should be moved by ¢ 
affactions. For yourselves know that we ar 
appointed thereunto, 1 Thess. iii, 3. T 
troubles, that lie heavy, never come upon us 
but when we have need, and never stay an} 
longer than needs must. + 
Il. He expresses the end of theirafilictions 
and the ground of their joy under them, ¢ 
7. The end of good people’s afflictions | 
the trial of their faith. As to the nature é¢ 
this trial, it is much more precious than @ 


5 


though it he tried with 
e. "The elect of the tel is this, it will Be 
found unto praise, honour, and glory at the 
of Jesus Christ. Note, 1. The 


Ootlictons cr of serious Christians are designed 


for the trial of their faith. God’s design in 


afflicting his people is their probation, not 


their destruction ; their advantage, not their 
ruin: a trial, as the word signifies, is an 
experiment or search made upon a man, by 
some .affliction, to prove the value and 
strength of his faith. This trial is made 
upon faith principally, rather than any other 
grace, because the trial of this i is, in effect, 
the trial of all that is good in us. Our 
Christianity depends upon our faith; if this 
be wanting, there is nothing else that is 
spiritually good in us. Christ prays for this 
eae, that his fuith might not fail ; if that 


_ be supported, all the rest will stand firm; 


the faith of good people is tried, that they | Le 


lithe trial of the other. 


_ and goodness of the things. 


_ themselves may have the comfort of it, God 
the glory of it, and others the benefit of it. 
2. A tried faith is much more precious than 
_ tried gold. Here is a double comparison of 
faith Sat gold, and the trial of the one with 
Gold is the most 
valuable, pure, useful, and durable, of all 
the metals; so is faith among the Christian 
Virtues; it lasts till it brings the soul to 
hheayen, and then it issues in the glorions 
fruition of God for ever. The trial of faith 
is much more precious than the trial of gold; 
in both there is a purification, a separation 
of the dress, and a discovery of the soundness 
Gold does not 


_ increase and multiply by trial in the fire, it 


rather grows less; but faith is established, 
_ improved, and multiplied, by the oppositions 
and. afflictions that it meets with. Gold must 
_ perish at last—gold that perisheth ; but faith 


- never will. I have prayed for thee, that thy 


_ faith Fail not, Luke xxii. 32. 3. The trial of 
faith will be found to praise, and honour, 
and glory. Honour is properly that esteem 
~ and value which one has with another, and 


so God and man will honour the saints. 


Praise is the expression or declaration of 
that esteem; so Christ will commend his 
pane in the great day, Come, you blessed of 
_ my Father, &c. Glory is that lustre where- 
with a person, so honoured and praised, 


_ shines in heaven. Glory, honour, and peace, 


to every man that worketh good, Rom. u. 10. 
Ifa tned faith be found to praise, honour, 


_and glory, let this recommend faith to you, 


‘ 


_ as much more precious than gold, though it 


be assaulted and tried by afflictions. If you 
make your estimate either from present use 


or the final event of both, this will be found 


b 


true, however the world may take it for an 
incredible paradox. 4. Jesus Christ. will 
appear again in glory, and, when he does so, 
the saints will appear with him, and their 

aces will appear illustrious ; and the more 
a have been tried the more bright they 


__ will then appear. The trial will soon be over, 


1 


Privileges of Christians. 
but the glory. honour, and praise will last to 
eternity. is should reconcile you to your 
present afflictions: they work for you a far 
more exceeding and eternal weight of glory. 

Til. He particularly commends the fath 
of these primitive Christians upon two ac- 
counts :— 

1. The excellency of its ebject, the unseen 
Jesus. The apostle had seen our Lord in 
the flesh, but these dispersed Jews never 
did, and yet they believed in him, v. 8. It is 
one thing to believe God, or Christ (so the 
devils believe), and Bop a thing to believe 
in him, which denotes subjection, reliance, 
and expectation of all promised good from 
, 


On account of two notable productions 
or ‘ffects of their faith, Jove and joy, and this 
joy so great as to be aboye description: You 
rejoice with joy unspeakable, and full of glory. 
arm, 

(1.) The faith of a Christian is properly 
conyersant about things revealed, but not 
seen. Sense converses with things sensible 
and present; reason isa higher guide, which 
by sure deductions can infer the operation 
of causes, and the certainty of events; but 
faith ascends further still, and assures us of 
abundance of particulars that sense and 
reason could never have found out, upon the 
credit of revelation; it is the evidence of 
things not seen. 

(2.) True faith is never alone, but. pro« 
duces a strong ieve to Jesus Christ. True 
Christians have a sincere love to Jesus, be- 
cause they believe in him. This love dis- 
covers itself in the highest esteem for him, 
affectionate desires after him, willingness to 
be dissolved to be with him, delightful 
thoughts, cheerful servicesand sufferings, &e. 

(3.) Where there are true faith and love 
to Christ there is, or may be, joy unspeakabie 
and full of glory. This joy is inexpressible, 
it cannot be described by words; the best 
discovery is by an experimental taste of it; 
it is full of glory, full of heaven. There is 
much of heaven and the future glory in the 
present joys of improved Christians; their 
faith removes the causes of sorrow; and 
affords the best reasons for joy. Though 
good people sometimes walk in darkness, it 
is often owmg to their own mistakes and 
ignorance, or to a fearful or melancholy dis- 
position, or to some late sinful ee or 
perhaps tosomesad occurrence of providence, 
that sinks their comfort for the present, yet 
they have reason to rejoice in the Lord, 
joy in the God of their salvation, Hab. iii. 18. 
Well might these primitive Christians rejoice 
with joy unspeakable, since they were every 
day receiving the end of their faith, the sal- 
vation of their souls v. 4. Note, [1.] The 
blessing they were receiving: The salvation 
of their souls (the more noble part being put 
for the whole man), which salvation is here 
called the end of their faith, the end wherein 
faith terminates: faith helps to save the soul, 


d y we 4 


Privileges of Christians. 


then it has done its work, and ceases for 
ever. [2-] He speaks of the present time : 
You are now actually receiving the end of 
your faith, &c. [3.] The word used alludes 
to the games at which the Weare et re- 
ceived or bore away from the judge of the 
contest a crown or reward, which he carried 
about in triumph; so the salvation of the 
soul was the prize these Christians sought 
for, the crown they laboured for, the end 
they aimed at, which came nearer and more 
within their reach every day. Learn, First, 
Every faithful Christian is daily receiving the 
salvation of his soul; salvation is one per- 
manent thing, begun in this life, not inter- 
rupted by death, and continued to all eternity. 
These believers had the beginnings of heaven 
in the possession of holiness and a heavenly 
mind, in their duties and communion with 
God, in the earnest of the inheritance, and 
the witness of the divine Spirit. This was 
properly urged to these distressed people; 
they were on the losing side in the world, 
but the apostle puts them in mind of what 
they were receiving ; if they lost an inferior 
good, they were all the while receiving the 
salvation of their souls. Secondly, It is lawful 
for a Christian to make the salvation of his 
soul his end; the glory of God and our own 
felicity are so connected that if we regularly 
seek the one we must attain the other. 


10 Of which salvation the prophets 
have enquired and searched diligently, 
who prophesied of the grace that 
should come unto you: 11 Searching 
what, or what manner of time the 
Spirit of Christ which was in them did 
signify, when it testified beforehand 
the suffermgs of Christ, and the glory 
that should follow. 12 Unto whom 
it was revealed, that not unto them- 
selves, but unto us they did minister 
the things which are now reported 
unto you by them that have preached 
the gospel unto you with the Holy 
Ghost sent down from heaven ; which 
things the angels desire to look into. 


The apostle having described the persons 
to whom he wrote, and declared to them the 
excellent advantages they were under, gees 
on to show them what warrant he had for 
what he had delivered; and because they 
were Jews, and had a profound veneration 
for the Old Testament, he produces the 
authority of the prophets to convince them 
that the doctrine of salvation by faith in 


1 PETER. 


‘grace of God, which was to be revealed in 


and abilities, as foretelliny 
and revealing the will of 
tion of the Holy Spirit. ke a 
II. The object of their search, which 
salvation, and the grace of God which s 
come unto you ; the general salvation of men 
of all nations by Jesus Christ, and mor 
especially the salvation afforded to the Jews 
the grace that should come to them from hit 
who was not sent but to the lost sheep of tl 
house of Israel. They foresaw glorious time: 
of light, grace, and comfort, coming upo' 
the church, which made the prophetsand righ- 
teous men desire to see and hear the thin 
which came to pass in the days of the gospel: 
III. The manner of their enquiry: thet 
enquired and searched diligently. "The words 
are strong and emphatic, alluding to miners 
who dig to the bottom, and break through 
not only the earth, but the rock, to come to 
the ore; so these holy prophets had an 
earnest desire to know, and were propor 
tionably diligent in their enquiries after th 


the days of the Messiah: their being inspit 
did not make their industrious search need: 
less; for, notwithstanding their extraordin¢ y 
assistance from God, they were obliged ti 
make use of all the ordinary methods ol 
improvement in wisdom and knowled 
Daniel was a man greatly beloved and in 
spired, yet he understood by books and study 
the computations of time, ch. ix. 2. Even 
their own revelation required their study, 
meditation, and prayer ; for many prophecies 
had a double meaning: in their first inte 
tion they aimed at some person or event ne 
at hand, but their ultimate design was to 
describe the person, sufferings, or kingdom 
of Christ. Observe, 1. The doctrine of man’s 
salvation by Jesus Christ has been the study 
and admiration of the greatest and wisest 0 
men; the nobleness of the subject, and th 
own concern in it, have engaged them, with 
most accurate attention and seriousness to 
search into it. 2. A good man is m 
affected and pleased with the grace and 
mercy of God to others, as well as to himse 
The prophets were highly delighted with 
prospects of mercy to be shown hoth to Jews 
and Gentiles at the coming of Christ. 3. 
Those who would be acquainted with ths 
great salvation, and the grace that shines 
therein, must enquire and search diligently 
into it: if it was necessary for an inspir 
prophet to do so, much more for persons 
weak and injudicious as we are. 4. 
grace that came by the gospel excels all that 
was before it; the gospel dispensation 
more glorious, evident, intelligible, extensive, 


Jesus Christ was no new doctrine, but the | and effectual, than any dispensation ‘that 
same which the old prophets did enquire and | ever did precede it. 


search diligently into. Note, 

I. Who made this diligent search—the 
prophets, who were persons inspired by God 
either to do or to say things extraordi- 
nary, above the reach of their own studies 


IV. The particular matters which the 
ancient prophets chiefly searched into, which 
are expressed in v.11. Jesus Christ was the 
main subject of their studies; and, in rela- 
tion to him, they were most inquisitive into 


al 
¥ 


Pie Oommen Bn ees a 
a ee CHAP. 1. _ Privileges of Christians. 
1. His humiliation ahd death, and the|enquirers into the great affair of man’s sal- 


glorious consequences of it: The sufferings 
of Christ, and the glories that should follow. 
This enquiry would lead them into a view of 
the whole gospel, the sum whereof is this, 


_ that Christ Jesus was delivered for our offences 
and raised again for our justification. 


2. The time, and the manner of the times, 
wherein the Messiah was to appear. Un- 
doubtedly these holy prophets earnestly 
desired to see the days of the Son of man; 


and therefore, next to the thing itself, their 


’ 


minds were set upon the time of its accom- 
plishment, so far as the Spirit of Christ, 
which was in them, had signified any thing 
towards that purpose. The nature of the 


times was also under their strict considera- 


uion, whether they would be quiet or trouble- 
some times, times of peace or times of war. 
Learn, (1.) Jesus Christ had a being before 


his incarnation; for his Spirit did then exist 


‘in the prophets, and therefore he whose that 


nf Spirit then was must be in being also. (2.) 


The doctrine of the Trinity was not wholly 
~ unknown to the faithful in the Old Testa- 


ment. The prophets knew that they were 


aimspired by a Spirit that was in them; 


this Spirit they knew to be the Spirit of 
Christ, and consequently distinct from Christ 
himself: here is a plurality of persons, and 
from other parts of the Old Testament a 
Trinity may be collected. (3.) The works 
here ascribed to the Holy Ghost prove him 
to be God. He did signify, discover, and 
manifest to the prophets, many hundred 
years beforehand, the sufferings of Christ, 
with a multitude of particular circumstances 
attending. them; and he did also testify, or 
give proof and evidence beforehand, of the 
certainty of that event, by inspiring the pro- 


_ phets to reveal it, to work miracles in con- 
- firmation of it, and by enabling the faithful to 


believe it. These works prove the Spirit of 
Christ to be God, since he is possessed of 


almighty power and infinite knowledge. (4.) 


From the example of Christ Jesus learn to 
expect a time of services and sufferings be- 
fore you are received to glory. It was so 
with him, and the disciple is not above his 
Lord. The suffering time is but short, but 
the glory is everlasting; let the suffering 
season be ever so sharp and severe, it shall 
not hinder, but work for us a far more ex- 
ceeding and eternal weight of glory. iy 
V. The success with which their enquiries 
were crowned. Their holy endeavours to 
inform themselves were not slighted, for 


God gave them a satisfactory revelation to 


quiet and comfort their minds. They were 
informed that these things should not come 
to pass in their time, but yet all was firm 
and certain, and should come to pass in the 
times of the apostles: Not unto themselves, 
but to us; and we must report them, under 
the infallible direction of the Holy Ghost, to 
all the world. Which things the angels, &c. 
You have here three sorts of students, or 


4 


vation by Jesus Christ :—1. The prophets, who 
searched diligently into it. 2.'The apostles, 
who consulted all the prophecies, and were 
witnesses of the accomplishment of them, 
and so reported what they knew to others 
in the preaching of the gospel. 3. The 
angels, who most attentively pry into these 
matters. Learn, (1.) A diligent endeavour 
after the knowledge of Christ and our duty 
will certainly be answered with good suc- 
cess. The prophets are answered with a 
revelation. Daniel studies, and receives in- 
formation : the Bereans search the scriptures, 
and are confirmed. (2.) The holiest and best 
of men sometimes have their lawful and 
pious requests denied. It was both lawful 
and pious for these prophets to desire to 
know more than they were permitted to 
know about the time of the appearance of 
Christ in the world, but they were denied. 
It is lawful and pious for good parents to 
pray for their wicked children, for the poor 
to pray against poverty, for a good man to 
pray against death; yet, in these honest re- 
quests, they often are denied. God is pleased 
to answer our necessities rather than our 
requests. (3.) It is the honour and the prac- 
tice of a Christian to be useful to others, 
in many,cases, rather than to himself. The 
prophets ministered to others, not unto 
themselves. None of us liveth to himself, 
Rom. xiv. 7. Nothing is more contrary to 
man’s nature nor to Christian principles than 
for a man to make himself his own end, and 
live to himself. (4.) The revelations of God 
to his church, though gradual, and given by 
parcels, are all perfectly consistent ; the doc- 
trine of the prophets and that of the apos. 
tles exactly agree, as coming from the same 
Spirit of God.’ (5.) The 2fficacy of the evan- 
gelical ministry depends upon the Holy 
Ghost sent down from heaven. The gospel — 
is the ministration of the Spirit ; the success 
of it depends upon his operation and bless- 
ing. (6.) The mysteries of the gospel, and 
the methods of man’s salvation, are so glo- 
rious that the blessed angels earnestly desire 
to look into them ; they are curious, accurate, 
and industrious in prying into them; they 
consider the whole scheme of man’s redemp- 
tion with deep attention and admiration, 
particularly the points the apostle had been 
discoursing of: Which things the angels de- 
sire to stoop down and look into, as the 
cherubim did continually towards the mercy- 
seat. 

13 Wherefore gird up the loins of - 
your mind, be sober, and hope to the 
end for the grace that is to be brought 
unto you at the revelation of Jesus 
Christ; 14 As obedient children. 
not fashioning yourselves according 
to the former lusts in your ignorance 
15 But as he which hath called you 


Sobriety and holiness 


is holy, so be ye holy in all manner 
of conversation; 16 Because it is 
written, Be ye. holy; for I am holy. 
17 And if ye call on the Father, who 
without respect of persons judgeth 
according to every man’s work, vass 
the time of your sojourning fre in 
fear: 18 Forasmuch as ye know that 
ye were not redeemed with corruptible 
things, as silver and gold, from your 
vain conversation received by tradition 
from your fathers; 19 But with the 
precious blood of Christ, as of a lamb 
without blemish and without spot: 

20 Who verily was foreordained be- 
fore the foundation of the world, but 
was manifest in these last times for 
you, 21 Who by him do believe in 
God, that raised him up from the 
dead, and gave him glory; that your 
faith and hope might be in God... 22 
Seeing ye have purified your souls in 
obeying the truth through the Spirit 
unto unfeigned love of the brethren, 
see that ye love one another witha 
pure heart fervently: 23 Being born 
again, not of corruptible seed, but 
of incorruptible, by the word of God, 

which liveth and abideth for ever. 


Here the apostle begins his exhortations 
to those whose glorious state he had before 
described, thereby instructing us that Chris- 
tianity is a doctrine according to godliness, 
designed to make us not only wiser, but 
better. 

I. He exhorts them to sobriety and holi- 
ness. 

1. Wherefore gird up the loins of your 
mind, &c., v.13. As if he had said, “ Where- 
fore, since you are so honoured and distin- 
guished, as above, Gird up the loins of your 
mind. You have a journey to go, a race to 
run, a warfare to accomplish, and a great 
work to do; as the traveller, the racer, the 
warrior, and the labourer, gather in, and gird 
up, their long and loose garments, that they 
may be more ready, prompt, and expeditious 
in their business, so do you by your minds, 
your inner man, and affections seated there: 
gird them, gather them in, let them not hang 
leose and neglected about you; restrain their 
extravagances, and let the loins or strength 
and yigour of your minds be exerted in your 
duty ; disengage yourselves from all that 
would hinder you, and go on resolutely 
in your obedience. Be sober, be vigilant 
against all your spiritual dangers and ene- 
mies, and be temperate and modest in eat- 
ing, drinking, apparel, recreation, business, 
and in the whole of your behaviour Be 


1 VETER 


sober-minded also th y 
practice, and humble 
yourselves.” And h ee 7 / 
that is to be brought to you at the revelatio: 
of Jesus Christ. “Some refer this to the | 
judgment, as if the apostle directed thei 
hope to the final revelation of Jesus Christ 
but it seems more natural to take it, as i 
might be rendered, “ Hope perfectly, a 
thoroughly, Sor the grace that is brought to 
you in or by the revelation of Jesus Christ ; 
that is, by the gospel, which brings life an 
immortality to light. Hope perfectly, trust 
without doubting to that grace which is now 
offered to you by the gospel.” Learn, (1.) 
The main work of a’ ‘Ohristinn lies in th 
right management of his heart and mind; 
the apostle’s first direction is to gird up. the 
loins of the mind. (2.) The best Christian 
have need to be exhorted to sobriety. These 
excellent Christians are put in mind of it ; it” 
is required of a bishop (1 Tim. iii. 2), of aged 
men (Tit. ii) 2), the young women are to be 
taught it, and the young men are directed 
to be shee sentridledl Tits ib 4,06.. GG) AY 
Christian’s work is not over as soon as he 
has got into a state of grace; he must still 
hope and strive for more grace. When he 
has entered the strait gate, he must still — 
walk in the narrow way, and gird up the 
loins of his mind for that purpose. (4.) A 
strong and perfect trust in God’s grace is 
very consistent with our best endeavours in 
our duty; we must hope perfectly, and yet — 
gird up our loins, and address ourselves - 
vigorously to the work we have to do, en- 
couraging ourselves from the a URE 
Christ. 

2. As obedient children, ck +o 14. These 
words may be taken as a rule of holy living, 
which is both positive—“* You ought to live 


edt 


as obedient children, as those whom God hath | 
adopted into his family, and regenerated by 
his grace ;” and negative—* You must ae 
fashion yourselves according to the 

lusts, in your ignorance.” Or the te 

be taken as an argument to. oe vee { 
holiness from the consideration of 

now are, children of obedience, = : 
they were when they lived in lust and igno- 
rance. Learn, (1.) The children of God — 
ought to prove themselves to be such by — 
their obedience to God, by their t, ! 
constant, universal obedience: (2.) The best 

of God’s children have had their times of lust 
and ignorance; the time has been when the ~ 
whole scheme of their lives, their way and } 
fashion, was to accommodate and gratify their » 
unlawful desires and vicious appetites, being — 
grossly ignorant of God and themselves, of — 
Christ and the gospel. (3.) Persons, libel . 
converted, differ exceedingly from what they 
were formerly. They are people of anole ; 
fashion and manner from what thev were j 
before; their inward frame, behaviour, — 
speech, and conversation, are much altered — 
from what they were in times past. (4.) The — 


ae 


and extravagances of sinners are both 
fruits and the signs of their ignorance. 
3. But as he who hath called you, &c., 
15,16. Here is a noble rule enforced by 
‘strong arguments: -Be you holy in all manner 
f conversation. Who is sufficient for this? 
And yet it is required in strong terms, and 
enforced by three reasons, taken from the 
grace of God in calling us,—from his com- 
mand, if is written,—and from his example. 
Be you holy, for I am holy. Learn, (1.) ‘The 
grace of God in calling a sinner is a power- 
ful engagement to holiness. It is a great 
favour to be called effectually by divine 
‘grace out of a state of sin and misery into 
e possession of all the blessings of the new 
Bearraatt 5 and great favours are strong obli- 
" gations; they enable as well as oblige to be 
‘holy. (2.) Complete holiness is the desire 
ad. duty of every Christian. Here is a two- 
fold rule of holiness: [1.] It must, for the 
extent of it, be universal. We must le holy, 
Send be so in all manner of conversation ; in 
f civil and religious affairs, in every condi- 
‘tion, prosperous or reverse; towards all 
people, friends and enemies; in all our in- 
“tereourse and business still we must be holy. 
‘{2.] For the pattern of it. We must be hoy, 
as God is holy : we must imitate him, though 
we can never equal him. He is perfectly, 
unchangeably, and eternally holy; and we 
should aspire after such a state. The con- 
‘sideration of the holiness of God should 
oblige us to the highest degree of holiness 
se can attain unto. (3.) The written word 
of God is the surest rule of a Christian’s 
life, and by this rule we are commanded to 
be holy every way. .) The Old-Testament 
‘commands are to be studied and obeyed in 
the times of the New Testament ; the apostle, 
 byvirtue of acommand delivered several times 
_by Moses, requires holiness in all Christians. 
a 4, If you call on the Father, &c., v. 17. 
Lhe apostle does not there express any 
doubt at all whether these Christians would 
‘call upon their heavenly Father, but sup- 
‘poses they would certainly do it, and from 
‘this argues with them to pass the time of 
their sojourning here in fear : “Tf you own 
‘the great God as a Father and a Judge, you 
ought to live the time of your sojourning 
oe in his fear.’ Learn, (1.) All good 
Christians look upon themselves in this world 
as pilgrims and strangers, as strangers in a 
‘distant country, passing to another, to which 
‘they properly belong, Ps. xxxix. 12; Heb. 
‘xi. 13. (2.) The whole time of our sojourn- 
‘ing here is to be passed in the fear of God. 
G) The consideration of God as a Judge 
is not improper for those who can truly 
‘celal him Father. Holy confidence in God 
‘as a Father, and an awful fear of him as 
i Judge, are very consistent ; to regard God 
a Judge is a singular means to endear him 
to us as a Father. (4.) The judgment of 
God will be without respect of persons: 
According to every man’s work. No external 


Motives to holiness. 
relation to him will protect any; the Jew 
may call God Father and Abraham father, 
but God will not respect persons, nor favour 
their cause, from personal considerations, 
but judge them according to their work. 
The works of men will in the great day 
discover their persons ; God will make all the 
world to know who are his by their works. 
We are obliged to faith, holiness, and obe- 
dience, and ‘our works will be an evidence 
whether we have complied with our obliga- 
tions or not. 

5. The apostle having exhorted them to 
pass the time of their sojourning in the fear 
‘of God from this consideration, that they 
called on the Father, he adds (wv. 18) a second 
argument: Because or forasmuch as you 
were not redeemed with corruptible things, &c. 
Herein he puts them in mind, (1.) That they 
were redeemed, or bought back again, by a 
ransom paid to the Father. (2.) What the 
price paid for their redemption was: Not 
with corruptible things, as silver’ and gold, 
but with the precious blood of Christ. (3. 
From what they were redeemed: From a 
vain conversation received by tradition. (4.} 
They knew this: Forasmuch as you know, 
and cannot pretend ignorance of this great 
affair. Learn, [1.] The consideration of our 
redemption ought to be a constant and 
powerful inducement to holiness, and the 
fear of God. [2.] God expects that a Chris. 
tian should live answerably to what he knows, 
and therefore we have great need to be put 
in mind of what we already know, Ps. xxxix. 
4. [3.] Neither silver nor gold, nor any of 
the corruptible things of this world, can 
redeem so much as one soul. ‘They are 
often snares, temptations, and hindrances to 
man’s salvation, but they can by no means 
purchase or procure it; they are corruptible, 
and therefore cannot redeem an incorruptible 
and immortal soul. [4.] The blood of Jesus 
Christ is the only price of man’s redemption. 
The redemption of man is real, not meta- 
phorical. We are bought with a price, and 
the price is equal to the purchase, for it is 
the precious blood of Christ ; it is the blood 
of an innocent person, a lamb without blemish 
and without spot, whom the paschal lamb 
represented, and of an infinite person, being 
the Son of God, and therefore it is called the 
blood of God, Acts xx. 28. [5.] The design 
of Christ in shedding his most precious blood 
was to redeem us, not only from eternal 
misery hereafter, but from a vain conversa- 
tion in this world. That conversationis vain 
which is empty, frivolous, trifling, and un- 
serviceable to the honour of God, the credit 
of religion, the conviction of unbelievers, 
and the comfort and satisfaction of a man’s 
own conscience. Not only the open wicked- 
ness, but the vanity and unprofitableness of 
our conversation are highly dangerous. [6.] 
A man’s conversation may carry an appear- 
ance of devotion, and may plead antiquity, 
custom, and tradition, in its defence, and 


: 
Lf 
, 
aip 
. 
‘i 
‘ 


a 


eer, « 


Exnortation to brothe 4y love. 


yet after all be a raost vain conversation. 
The Jews had a deal to say from these heads, 
for all their formalities; and yet their con- 
versation was so vain that only the blood of 
Christ could redeem them from it. An- 
tiquity is no certain rule of verity, nor is it 
a wise resolution, “‘I will live and die in 
such a way, because my forefathers did so.” 

6. Having mentioned the price of redemp- 
tion, the apostle goes on to speak of some 
things relating both to the Redeemer and 
the redeemed, v. 20 21. 

(1.) The Redeemer is further described, 
not only as a Lamb without spot, but as one, 
{1.] That was fore-orduined before the founda- 
tion of the world, fore-ordained or foreknown. 
When prescience is ascribed to God, it im- 
plies more than bare prospect or speculation. 
It imports an act of the will, a resolution 
that the thing shall be, Acts ii. 23. God 
did not only foreknow, but determine and 
decree, that his Son should die for man, and 
this decree was before the foundation of the 
world. Time andthe world began together ; 
before the commencement of time there was 
nothing but eternity. [2.] That was mani- 
fested in these last days for them. He was 
manifested or demonstrated to be that Re- 
deemer whom God had fore-ordained. He 
was manifested by his birth, by his Father’s 
testimony, and by his own works, especially 
by his resurrection from the dead, Rom. i. 4. 
“This was done in these last times of the 
New Testament and of the gospel, for you, 
you Jews, you sinners, you afflicted ones ; 
you have the comfort of the manifestation 
and appearance of Christ, if you believe on 
him.” [3.] That was raised from the dead 
by the Father, who gave him glory. The 
resurrection of Christ, considered as an act 
of power, is common to all the three persons, 
but as an act of judgment it is peculiar to 
the Father, who as a Judge released Christ, 
raised him from the grave, and gave him 
glory, proclaimed him to all the world to be 
his Son by his resurrection from the dead, 
advanced him to heaven, crowned him with 
glory and honour, invested him with all 
power in heaven and earth, and glorified 
him with that glory which he had with God 
before the world was. 

(2.) The redeemed are also described here 
by their faith and hope, the cause of which is 
Jesus Christ: ‘‘ You do by him believe in 
God—by him as the author, encourager, 
support, and finisher of your faith; your 
faith and hope now may be in God, as recon- 
ciled to you by Christ the Mediator.” 

(3.) From all this we learn, [1.] The decree 
of God to send Christ to be a Mediator was 
from everlasting, and was a just and merciful 
decree, which yet does not at all éxcuse 
man’s sin in crucifying him, Acts ii. 23. 
God had purposes of special favour towards 
his people long before he made any mani- 
festations of'such grace tothem. [2.] Great 
is the happiness of the last times in compari- 


1 PETER. 


| to one another must be sincere and real, a 


oe 
son with what the former 
enjoyed. The clearness o 
of faith, the efficacy of ord : 
proportion of comforts—these are 2 
greater since the manifestation of 
than they were before. Our gratitu 
services should be suitable to such 


tion is asserted by some and denied by othe! 
but none pretend to a general application 
Christ’s death for the salvation of all. H 
pocrites and unbelievers will be ruined f 
ever, notwithstanding the death of Chris 
[4.] God in Christ is the ultimate obje 
a Christian’s faith, which is strongly su 
ported by the resurrection of Christ, and th 
glory that did follow. = 
Il. He exhorts them to brotherly love. 
1. He supposes that the gospel had alreac 
had such an effect upon them as to purif 
their souls while they obeyed it through th 
Spirit, and that it had produced at least < 
unfeigned love of the brethren ; and then 
he argues with them to proceed to a highe 
degree of affection, to love one another wit 
a pure heart fervently, v. 22. Learn, (1.)] 
is not to be doubted but that every since 
Christian purifies his soul. The apostl 
takes this for granted: Seeing you have, & 
To purify the soul supposes some gre 
uncleanness and defilement which had pol 
luted it, and that this defilement is remove: 
Neither the Levitical purifications under 
law, nor the hypocritical purifications of th 
outward man, can effect this. (2.) The wor 
of God is‘the great instrument of a sinner 
purification: Seeing you have purified you 
souls wn obeying the truth. e gospel 1 
called truth, in opposition to types an¢ 
shadows, to error and falsehood. This trutl 
is effectual to purify the soul, if it be obeyed, 
John xvii. 17. Many hear the truth, but 
are never purified by it, because they wil 
not submit to it nor obey it. (3.) The Spirit 
of God is the great agent in the -purificatioi 
of man’s soul. ‘The Spirit convinces the 
soul of its impurities, furnishes those virtues 
and graces that both adorn and purify, such 
as faith (Acts xv. 9), hope (1 John iii. 3), the 
fear of God (Ps. xxxiy. 9), and the love 
Jesus Christ. The Spirit excites our e 
deavours, and makes them successful. 
aid of the Spirit does not supersede our 01 
industry; these people purified their owr 
souls, but it was through the Spirit. 
The souls of Christians must be purifie 
before they can so much as love one another 
unfeignedly. There are such lusts and par- 
tialities in man’s nature that without divine 
grace we can neither love God nor one 
another as we ought to do; there is no 
charity but out of a pure heart. (5.) It is 
the duty of all Christians sincerely and fer- 
vently to love one another. Our affectii 


> 


it must be fervent, constant, and extensit 


2. He further presses upon Chnistians the 
‘duty of loving one another with a pure heart 
fervently from the consideration of their 
_ spiritual relation; they are all born again, 
“not of corruptible seed, but incorruptible, &c. 
Hence we may learn, (1.) That all Christians 
are born again. The apostle speaks of it as 
what is common to all serious Christians, 
and by this they are brought into a new and 
‘a near relation to one another, they become 
brethren by their new birth. (2.) The word 
of God is the great means of regeneration, 
Jam. i.18. The grace of regeneration is 
conveyed by the gospel. (3.) This new and 
second birth is much more desirable and 
excellent than the first. This the apostle 
_ teaches by preferring the incorruptible to the 
corruptible seed. By the one we become 
_ the children of men, by the other the sons 
and daughters of the Most High. The 
' word of God being compared to seed teaches 
us that though it is little in appearance, yet 
itis wonderful in operation, though it lies 
hid awhile, yet it grows up and produces 
excellent fruit at last. (4.) Those that are 
‘regenerate should love one another with a 
. pure heart fervently. Brethren by nature 
are bound to love one another; but the 
obligation is double where there is a spiritual 
relation: they are under the same govern- 
ment, partake of the same privileges, and 
have embarked in the same interest. (5.) The 
_ word of God lives and abides for ever. This 
_ word is a living word, or a lively word, Heb. 
xv. 12. It is a means of spiritual life, to 
begin it and preserve in i‘. animating and 
_ exciting us in our duty, till it brings us to 
_ eternal «life: and it is abiding; it remains 
eternally true, and abides in the hearts of 
- the regenerate for ever. 
_ 24 For all flesh is as grass, and all 
_ the glory of man as the flower of grass. 
The grass withereth, and the flower 
thereof falleth away: 25 But the word 
_of the Lord endureth for ever. And 
this is the word which by the gospel 
is preached unto you. 
_ The apostle having given an account of 
_ the excellency of the renewed spiritual man 
as born again, not of corruptible but incor- 
-ruptible seed, he now sets before us the 
vanity of the natural man, taking him with 
all his ornaments and advantages about 
him: For all flesh is as grass, and all the 
glory of man as the flower of grass; and 
| nothing can make him a solid substantial 
being, but the being born again of the incor- 
_ruptible seed, the word of God, which will 
transform him into a most excellent creature, 
whose glory will not fade like a flower, but 
shine like an angel; and this word is daily 
set before you in the preaching of the gospel. 
Learn, 1. Man, in his utmost flourish and 
glory, is still a withering, fading, dying 
creature. Take him singly, all flesh is grass. 


CHAP. 


| * " i 


Il. Against malice und hypocrisy 
In his entrance into the world, in his life and 
in his fall, he is similar to grass, Job xiv. 2; 
Isa. xl. 6,7. ake him in all his glory, even 
this is as the flower of grass ; his wit, beauty, 
strength, vigour, wealth, honour—these are 
but as the flower of grass, which soon 
withers and dies away. 2. The only way to 
render this perishing creature solid and in- 
corruptible is for him to entertain and receive 
the word of God; for this remains everlasting 
truth, and, if received, will preserve him to 
everlasting life, and abide with him for ever. 
3. The prophets and apostles preached the same 
doctrine. This word which Isaiah and othe.s 
delivered in the Old Testament is the same 
which the apostles preached in the New. 
CHAP. II. 


The general exhortation to holiness is continued, and enforced by 
several reasons taken from the foundation on which Christians 
are built, Jesus Christ, and from their spiritual blessings and 
privileges in him The means of obtaining it, the word of God, 
is recommended, and all contrary qualities are condemned, ver. 
1—12. Particular directions are given how subjects ought to 
obey the magistrates, and servants their masters, patiently suf- 
fering in well doing, in imitation of Christ, ver. 13, to the end. 


A 7 HEREFORE laying aside al] 
malice, and all guile, and hy- 
pocrisies, and envies, and all evu 
speakings, 2 As newborn babes, de- 
sire the sincere milk of the word, that 
ye may grow thereby: 3 If so be ye 
have tasted that the Lord és gracious. 
The holy apostle has been recommending 
mutual charity, and setting forth the excel- 
lences of the word of God, calling it an 
imcorruptible seed, and saying that it liveth 
and abideth for ever. We pursues his dis. 
course, and very properly comes in with this 
necessary advice, Wherefore laying aside all 
malice, &c. These are such sins as both 
destroy charity and hinder the efficacy of 
the word, and consequently they prevent our 
regeneration. 

I: His advice is to lay aside or put off 
what is evil, as one would do an old rotten 
garment: “Cast it away with indignation, 
never put it on more.” 

1. The sins to be put off, or thrown aside, 
are, (1.) Malice, which may be taken 
more generally for all sorts of wickedness, 
as Jam. i. 21; 1 Cor. v. 8. But, in a more 
confined sense, malice is anger resting in the 
bosom of fools, settled overgrown anger, 
retained till it inflames a man to design 
mischief, to do mischief, or delight in any 
mischief that befals another. (2.) Guile, or 
deceit in words. So it comprehends flattery, 
falsehood, and delusion, which is a crafty 
imposing upon another’s ignorance or weak- 
ness, to his damage. (3.) Hypocrisies. The 
word being plural comprehends all sorts of 
hypocrisies. In matters of religion hypocrisy 
is counterfeit piety. In civil conversation 
hypocrisy is counterfeit friendship, which is 
much practised by those who give high 
compliments, which they do not believe, of 
make promises which they never intend to 
perform, or pretend friendship when mischies 


e 


* 


The living stone 
lies in their hearts. (4.) All envies,; every 
thing that may be called envy, which is a 
grieving at the good and welfare of another, 
at their abilities, prosperity, fame, or suc- 
cessful labours. (5.) Evil speaking, which 
is detraction, speaking against another, or 
defaming him; it is rendered backbiting, 
2 Cor. xii. 20; Rom. i. 30. 

2. Hence learn, (1.) The best Christians 
have need to be cautioned and warned against 
the worst sins, such as malice, hypocrisy, 
envy. They are but sanctified in part, and 
are still liable to temptations. (2.) Our best 


’ services towards God will neither please him 


nor profit us if we be not conscientious in 
our duties to men. The sins here mentioned 
are offences against the second table. These 
must be laid aside, or else we cannot receive 
the word of God as we ought to do. (3.) 
Whereas it is said all malice, ail guile, learn, 
That one sin, not laid aside, will hinder our 
spiritual profit and everlasting welfare. (4.) 
Malice, envy, hatred, hypocrisy, and evil- 
speaking, generally go together. Hvil-speak- 
ing is a sign that malice and guile lie in the 
heart ; and all of them combine to hinder 
our profiting by the word of God. 

Il. The apostle, like a wise physician, 
having prescribed-the purging out of vicious 
humours, goes on to direct to wholesome 
and regular food, that they may grow 
thereby. The duty exhorted to isa strong 
and constant desire for the word of God, 
which word is here called reasonable milk, 
only, this phrase not being proper English, 
cur translators rendered it the milk of the 
word, by which we are to understand food 
proper for the soul, ora reasonable creature, 
whereby the mind, not the body, is nourished 
and strengthened. This milk of the word 
must be sincere, not adulterated by the 
mixtures of men, who often corrupt the 
word of God, 2 Cor. ii. 17. The manner 
in which they are to desire this sincere milk 
of the word is stated thus: As new-born 
babes. He puts them in mind of their re- 
generation. A new life requires suitable 
food. They, being newly born, must desire 
the milk of the word. Infants desire com- 
mon milk, and their desires towards it are 
fervent and frequent, arising from an impa- 
tient sense of hunger, and accompanied with 
the best endeavours of which the infant is 
capable. Such must Christians’ desires be 
for the word of God: and that for this end, 
that they may grow thereby, that we may 
improve in grace and the knowledge of our 
Lord and Saviour, 2 Pet. iii. 18. Learn, 1. 
Strong desires and affections to the word of 
God are a sure evidence of a person’s being 
born again. If they be such desires as the 
babe has for the milk, they prove that the 
person is new-born. They are the lowest 
evidence, but yet they are certain. 2. 
Growth and improvement in wisdom and 
grace are the design and desire of every 
Christian ; all spiritual means: are for edifica- 


1 PETER. 


Sy > 
7 Ms dw 


tion. and improvemen % 
rightly neat does not le: 
finds him, but improves: an 
better. Bs £4 Gay 
III. He adds an argument from 
experience: If so be, or since that, or 
much as, you. have tasted that the Lord 
gracious, v.3. The apostle does not expre 
a doubt, but affirms that these good Chi 
tians had tasted the goodness of God, ; 
hence argues with them. “ You ouglit t 
lay aside these vile sins (. 1); you ought 1 
desire the word of God; you ought to gre 
thereby, since you cannot deny but that yc 
have tasted that the Lord is gracious.” ‘Il 
next verse assures us that the Lord he 
spoken of is the Lord Jesus Christ. Ye 
learn, 1. Our Lord Jesus Christ is ver 
gracious to his people. He is in himse 
infinitely good; he is very kind, free, an 
merciful to miserable sinners; he is pitifu 
and good to the undeserving; he has il 
him a fulness of grace. 2. The graciousne 
of our Redeemer is best discovered by ai 
experimental taste of it. There must be at 
immediate application of the object to # 
organ of taste; we cannot taste at adis 
as we may see, and hear, and smell. 1 
taste the graciousness of Christ experiment 
ally supposes, our being united to him b 
faith, and then we may taste his goodnes 
in all his providences, in all our spiritua 
concerns, in all our fears and temptations 
in his word and worship every day. .3. Th 
best of God’s servants have in this life but. 
taste of the grace of Christ. A taste is bi 
a little; it is not a draught, nor does i 
satisfy. It is so with the consolations o 
God in this life. 4. The word of God is.th 
great instrument whereby he discovers an 
communicates his grace to men. nos 
who feed upon the sincere milk of the wor 
taste and experience most of his grace. It 
our converses with his word we shou! 
endeavour always to understand and expe 
rience more and more of his grace. i. 
4 To whom coming, as unto z 
living stone, disallowed indeed of men 
but chosen of God, and precious, 
5 Ye also, as lively stones, are built 
up a spiritual house, a holy pniest- 
hood, to offer up spiritual sacrifices; 
acceptable to God by Jesus Christ. 
6 Wherefore also it is contained i 
the scripture, Behold, I lay in Siona 
chief corner stone, elect, precious. 
and he that believeth on him shal 
not be confounded. 7 Unto yor 
therefore which believe he is precious 
but unto them which be disobedient 
the stone which the builders: disa 
lowed, the same is made the head ¢ 
the corner, 8 And a stone of stum 


ot 
a2, 
Pe 


we 


ig, and a rock of offence, even to 
i which stumble at the word, 
g disobedient: whereunto also 
ey were appointed. 9 But ye are 
a chosen generation, a royal priest- 
ood, a holy nation, a peculiar people; 
at ye should show forth the praises 
him who hath called you out of 
kness into his marvellous light : 
10 Which in time past were not a 
people, but are now the people of 
‘God: which had not obtamed mercy, 
but now have obtained merey. 11 
Dearly beloved, I beseech you ‘as 
Strangers and. pilgrims, abstain from 
feshly lusts, which war against the 
soul; 12 Having your conversation 
honest among the Gentiles: | that, 
ereas they speak against you as 
Idoers, they may by your good 
ks, which they shall behold, glorify 
God in the day of visitation. 
I. The apostle here gives us a description 
of Jesus Christ asa living stone; and though 
to a capricious wit, or an infidel, this descrip- 
'may seem rough and harsh, yet to the 
Jews, who placed much of their religion in 
their magnificent temple, and who under- 
‘ies the prophetical style, which calls the 


essiah a stone (Isa. vill. 14; xxviil. 16), it 
would appear very elegant and proper. 
1, Inthis metaphorical description of Jesus 
ist, he is called a stone, to denote his 
imvincible strength and everlasting duration, 
and to teach his servants that he is their 
“protection and security, the foundation on 
which they are built, and a rock of offence to 
all their enemies. He is the living stone, 
haying eternal life in-himself, and being the 
prince of life to all his people. The reputa- 
tion and respect he has with God and man 
are very different. He is disallowed of men, 
“reprobated or rejected by his own country- 
‘men the Jews, and by the generality of 
ankind; but chosen of God, separated and 
fore-ordained to be the foundation of the 
church (as ch. i. 20), and precious, a most 
honourable, choice, worthy person in himself, 
in the esteem of God, and in the judgment 
of all who believe on him. To this person 
described we are obliged to come: To 
om coming, not by a local motion, for that 
is impossible since his exaltation, but by 
faith, whereby we are united to him at first, 
and draw nigh to him afterwards. Learn, 
GQ.) Jesus Christ is the very foundation-stone 
f all our hopes and happiness. He commu- 
cates the true knowledge of God (Matt. xi. 
27); by, him we have access to the Father 
(John xiv. 6), and through him are made 
partakers of all spiritual blessings, Eph, i, 3. 
(2.). Men in general disallow and reject Jesus 


fo TON = Qa Be Yo 
Christ; they slight him, dislike him, oppose 


* 


The living storie. 


and refuse him, as scripture antl experience 
declare, Isa. lili. 3. .(3.) However Christ may 
be disallowed by an ungrateful world, yet he 
is chosen of God, and precious in his account. 
He is chosen and fixed upon to be the Lord 
of the universe, the head of the church, the 
Saviour of his people, and the Judge of the 
world. He is precious in the excellency of 
his nature, the dignity of his office, and the 
gloriousness of his services. (4.) ‘Those who 
expect mercy from this gracious Redeemer — 
must come to him, which is our act, though 
done by God’s grace—an act of the soul, not 
of the body—a real endeavour, nota fruitless 
wish. ; ; 

2. Having described Christ as the founda- 
tion, the apostle goes on to spealt of the 
superstructure, the materials built upon him 
You also, as living stones, are built up, v. 6 
The apostle is recommending the Christian 
church and constitution to these dispersed 
Jews. itwas natural for them to object that 


‘the Christian church had no such glorious 


temple, nor such a numerous priesthood; 
but its dispensation was mean, the’ services 
and sacrifices of it having nothing of the 
pomp and grandeur which the Jewish dis- 
pensation had. ‘To this the apostle answers 
that the Christian church is a much nobler 
fabric than the Jewish temple; it is a living 
temple, consisting not of dead materials, but 
of living parts. Christ, the foundation, is a 
living stone. Christians are lively stones, and 
these make a spiritual house, and they area 
holy priesthood; and, though they have no 
bloody sacrifices of beasts to offer, yet they 
have much better and more acceptable, and 
they have an altar too on which to present 
their offerings ; for they offer spiritual sacri- 
fices, acceptable to God by Jesus Christ. 
Learn, (1.) All sincere Christians have in 
them a principle of spiritual life communi- — 
cated to them from Christ their head : there- 
fore, as he is called a living stone, so they 
are called lively, or living stones; not dead 
in trespasses and sins, but alive to God by 
regeneration and the working of the divine 
Spirit. (2.) The church of God is a spiritual 
house. The foundation is Christ, Eph. ii. 
20. The builders are ministers, 1 Cor. iil. 
10. The inhabitant is God, Eph. ii, 22. It 
is a house for its strength, beauty, variety of 
parts, and usefulness of the whole. Itis 
spiritual in its foundation, Christ Jesus,—in 
the materials of it, spiritual persons,—in its 
furniture, the graces of the Spirit,—in its 
connection, being held together by the, Spirit 
of, God and by one common faith,—and in 
its use, which is spiritual work, to offer up 
spiritual sacrifices. ‘This house is daily built 
up, every part of it improving, and the whole 
supplied in every age by the addition of new 
particular members. (3.) All good Christians 
are a holy priesthood. The apostle speaks 
here of the generality of Christians, and telis 
them they are a holy priesthood; they are 


yet 


4 Ea ee ee 


The living stone. 


all select persons, sacred to God, serviceable 
to others, well endowed with heavenly gifts 
and graces, and well employed. (4.) This 
noly priesthood must and will offer up spi- 
ritual sacrifices to God. ‘Ihe spiritual sa- 
crifices which Christians are to offer are 
their bodies, souls, affections, prayers, praises, 
alms, and other duties. (5.) The most spi- 
ritual sacrifices of the best men are not 
acceptable to God, but through Jesus Christ ; 


‘he is the only great high priest, through 


whom we and our services can be accepted ; 
therefore bring all your oblations to him, 
and by him present them to God. 

II. He confirms what he had asserted of 
Christ being a living stone, &c., from Isa. 
xxviii. 16. Observe the manner of the apos- 
tle’s quoting scripture, not hy book, chapter, 
and verse; for these distinctions were not 
then made, so no more was sald than a 
reference to Moses, David, or the prophets, 
except once a particular psalm was named, 
Acts xiii. 33. In their quotations they kept 
rather to the sense than the words of scrip- 
ture, as appears from what is recited from the 
prophet in this place. He does not quote 
the scripture, neither the Hebrew nor LXX., 
word for word, yet makes a just and true 
quotation. The true sense of scripture may 
be justly and fully expressed in other than 
m scripture-words. It is contained. The verb 
is active, but our translators render it pas- 
sively, to avoid the difficulty of finding a 
nominative case for it, which had puzzled so 
many interpreters before them. The matter 
of the quotation is this, Behold, I lay in Zion. 
Learn, 1. In the weighty matters of religion 
we must depend entirely upon scripture- 
proof; Christ and his apostles appealed to 
Moses, David, and the ancient prophets. 
The word of God is the only rule God hath 
given us. It is a perfect and sufficient rule; 
and it is an intelligible and a certain rule. 
2. The accounts that God hath given us in 
scripture concerning his Son Jesus Christ 
are what require our strictest attention. 
Behold, I lay, &c. John calls for the like 
attention, John i. 29. ‘These demands of 
attention to Christ show us the excellency of 
the matter, the importance of it, and our 
stupidity and dulness. 3 ‘The constituting 
of Christ Jesus head of the church is an 
eminent work of God: I lay in Zion. The 
setting up of the pope for head of the church 
is a human contrivance and an arrogant pre- 
sumption; Christ only ‘is the foundation and 
head of the church of God 4. Jesus Christ 
is the chief corner-stone that God hath laid 
in his spiritual building. The corner-stone 
stays inseparably with the building, supports 
it, un-tes it, and adorns it So does Christ 
by his holy church, his spiritual house. 5. 
Jesus Christ is the corner-stone for the sup- 
port and salvation of none but such as are 
his sincere people: none but Zion, and such 
as are of Zions not for Babylon, not for his 
enemies. 6. True faith in Jesus Christ 1s 


1 PETER. 


. bd 
* a Oe 
as 


Sek 4 j : 
the only way to prevent a man 
fusion. ‘Three thi ut a 
confusion, and faith prevents 
appointment, sin, and judgment. 
a remedy for each. ; 

III. He deduces an important in 
v.7. Jesus Christ is said to be the chi 
corner-stone. Hence the apostle infers w 
respect to good men, “ To you therefore w 
believe he is precious, or he is an honoi 
Christ is the crown and honour of a Christia 
you who believe will be so far from bei 
ashamed of him that you will boast of hi 
and glory in him for ever.” As to wicke 
men, the disobedient will go on to disallc 
and reject Jesus Christ ; but God is res 
that he shall be, in despite of all opposition 
the head of the corner. Learn, 1. Whateve 
is by just and necessary consequence deduce 
from scripture may be depended upon wi 
as much certainty as if it were contained 
express words of scripture. The apostl 
draws an inference from the prophet’s te 
timony. The prophet did not expressly sa 
so, but yet he said that from which th 
consequence was unavoidable. Our Saviou 
bids them search the scriptures, because t! 
testified of him; and yet no place in thos 
scriptures to which he there refers thein sa 
that Jesus of Nazareth was the Messiah. 
those scriptures do say that he who shou 
be born of a virgin, before the sceptre 4 
parted from Judah, during the second temp] 
and after Daniel’s seventy weeks, was th 
Messiah ; but such was Jesus Christ: | 
collect this conclusion one must make us 
of reason, history, eye-sight, experience, ar 
yet it is an infallible scripture-conclusion not 
withstanding. 2. The business of a faithfu 
minister is to apply general truths to the parti 
cular condition and state of his hearers. The 
apostle quotes a passage (v. 6) out of th 
prophet, and applies it severally to goot 
and bad. This requires wisdom, co 
and fidelity ; but it is very profitable to 
hearers. 3. Jesus Christ is exceedingly pre 
cious to all the faithful. The majesty an 
grandeur of his person, the dignity of his 
office, his near relation, his wonderful works 
his immense love—every thing engages thi 
faithful to the highest esteem and respec 
for Jesus Christ. 4. Disobedient peopk 
have no true faith. By disobedient peopl 
understand those that are unpersuadabl 
incredulous, and impenitent. These maj 
have some right notions, but no solid faith 
5. Those that ought to be builders of thi 
church of Christ are often the worst enemi¢ 
that Christ has in the world. In the G 
Testament the false prophets did the mos 
mischief; and in the New Testament th 
greatest opposition and cruelty that Chris 
met with were from the scribes, phari 
chief priests, and those who pretended — 
build and take care of the church~ still the 
hierarchy of Rome is the worst enemy in tht 
world to Jesus Christ and his interest. 0. 


b 


f 


+ . 
Lia 


he interest of Jesus Christ in the world, 
withstanding the falseness of pretended 
s and the opposition of his worst 


smies. 

V. The apostle adds a further descmption, 
ill preserving the metaphor of a stone, v. 8. 
ie words are taken from Isa. viii. 13, 14, 
tify the Lord of hosts himself —and he 
hall be for a stone of stumbling, and for a 
ock of offence, whence it is plain that Jesus 
Jhrist is the Lord of hosts, and consequently 
the most high God. Observe, 

1. The builders, the chief-priests, refused 
im, and the people followed their leaders ; 
ad so Christ became to them a stone of 
fumbling, and a rock of offence, at which 
hey stumbled and hurt themselves ; and in 
turn ‘he fell upon them as a mighty stone 
# rock, and punished them with destruction. 
xxi. 44, Whosoever shail fall on this 
me shall be broken ; but on whomsoever it 
shall fail it will grind him to powder. Learn, 
1.) All those that are disobedient take offence 
at the word of God: They stumble at the 
ord, being disobedient. ‘They are offended 
mith Christ himself, with his doctrine and 
= purity of his precepts; but the Jewish 
brs more especially stumbled at the 
meanness of his appearance and the proposal 
of trusting only to him for their justification 
before God. ‘They could not be brought to 
eek justification by faith, but as it were by 

e works of the law; for they stumbled at 
hat stumbling-stone, Rom. ix. 32. (2.) The 
same blessed Jesus who is the author of sal- 
ition to some is to others the occasion of 
eir sin and destruction. He is set for the 
ing and fall of many in Israel. He is not 
author of their sin, but only the occasion 
f it; their own disobedience makes them 
am le at him and reject him, which he 
nishes, asa judge, with destruction. Those 
D reject him as aSaviour will split upon 
masa Rock. (3.) God himself hath ap- 
pointed everlasting destruction to all those 
tho stumble at the word, being disobedient 
All those who go on resolutely in their infi- 
elity and contempt of the gospel are ap- 
pointed to eternal destruction; and God from 
pternity knows who they are. (4.) To see 
he Jews generally rejecting Christ, and mul- 
udes in all ages slighting him, ought not 
| discourage us in our love and duty to him; 
this had been foretold by the prophets 
ago, and is a confirmation of our faith 
oth in the scriptures and in the Messiah. 

2. Those who received him were highly 
Fivileged, v. 9. The Jews were exceedingly 
ender of their ancient privileges, of being 
e only people of God, taken into a special 
OVvenant with him, and separated from the 

tof the world. ‘‘ Now,” say they, “if we 
ibmit to the gospel-constitution, we shall 
e all this, and stand upon the same level 
ith the Gentiles.” 

1.) To this objection the apdstle answers, 


Py 


: CHAP. IT. 
carry on his own work, and support ! that if they did not submit they were rumed 


Cautions against sensuasity. 


(v. 7, 8), but that if they did submit they 
should lose no real advantage, but continue 
still what they desired to be, @ chosen gene- 
ration, a royal priesthood, &c. Learn, [1.] 
All true Christians are a chosen generation ; 
they all make one family, a sort and species 
of people distinct from the common world, 
of another spirit, principle, and practice, 
which they could never be if they were not 
chosen in Christ to be such, and sanctified 
by his Spirit. [2.] All the true servants of 
Christ are a royal priesthood. They are 
royal in their relation to God and Christ, in 
their power with God, and over themselves 
and all their spiritual enemies; they are 
princely in the improvements and the excel- 
lency os their own spirits, and in their hopes 
and expectations; they are a royal priest- 
hood, separated from sin and sinners, conse- 
crated to God, and offering to God spiritual 
services and oblations, acceptable to God 
through Jesus Christ. [3.j All Christians, 
wheresoever they be, compose one holy 
nation. They are one nation, collected under 
one head, agreeing in the same manners and 
customs, and governed by the same laws; 
and they are a holy nation, because conse- 
crated and devoted to God, renewed and 
sanctified by his Holy Spirit. [4.] It is the 
honour of the servants of Christ that they are 
God’s peculiar people. They are the people 
of his acquisition, choice, care, and delight. 
These four dignities of all genuine Christians 
are not natural to them; for their first state 
is a state of horrid darkness, but they are 
effectually called out of darkness intoa state of 
marvellous light, joy, pleasure, and prosperity, 
with this intent and view, that they should 
show forth, by words and actions, the virtues 
and praises of him who hath called them. 

(2.) To make this people content, and 

thankful for the great mercies and dignities 
brought unto them by the gospel, the apostle 
advises them to compare their former and 
their present state. Time was when they 
were not a people, nor had they obtained 
mercy, but they were solemnly disclaimed 
and divorced (Jer. iii. 8; Hos. i. 6, 9); but 
now they are taken in again to be the people 
of God, and have obtained mercy. 
{1.] The best people ought frequently to 
look back upon what they were in time past. 
(2.] The people of God are the most valuable 
people in the world; all the rest are not a 
people, good for little. [3.] To be brought 
into the number of the people of God is a 
very great mercy, and it may be obtained. 

V He warns them ‘to beware of fieshly 
lusts, v. 11. Even the best of men, the chosen 
generation, the people of God, need an ex- 
hortation to abstain from the worst sins. 
which the apostle here proceeds most earn- 
estly and affectionately to warn them against. 
Knowing the difficulty, and yet the import- 
ance of the duty, he uses his utmost interest 
in them: Dearly beloved, I beseech you. The 


33—VI1. 


i 
‘p 


— 


= Ae igh 9s) 


Submission to magistrates. 


duty is to abstain from, and to suppress, the 
first inclination or rise of fleshly lusts. Many 
of them proceed from the corruption of 
nature, and in their exercise depend upon the 
body, gratifying some sensual appetite or 
inordinate inclination of the flesh. These 
Christians ought to avoid, considering, 1. 
The respect they have with God and good 
men: They are dearly beloved. 2. Their 
condition in the world: They are strangers 
and pilgrims, and should not impede their 
passage by giving into the wickedness and 
lusts of the country through which they pass. 
3. The mischief and danger these sins do: 
“They war against the soul; and therefore 
your souls ought to war against them.” 
Learn, (1.) The grand mischief that sin does 
to man is this, it wars against the soul; it 
destroys the moral liberty of the soul; it 
weakens and debilitates the soul by impair- 
ing its faculties ; it robs the soul of its com- 
fort and peace; it debases and destroys the 
dignity of the soul, hinders its present pros- 
perity, and plunges it into everlasting misery. 
(2.) Of all sorts of sin, none are more in- 
jurious to the soul than jleshly lusts. Carnal 
appetites, lewdness, and sensuality, are most 
odious to God, and destructive to man’s soul. 
It is a sore judgment to be given up to them. 

VI. He exhorts them further to adorn 
their profession by an honest conversation. 
Their conversation in every turn, every in- 
stance, and every action of their lives, ought 
to be honest; that is, good, lovely, decent, 
amiable, and without blame: and that be- 
cause they lived among the Gentiles, people 
of another religion, and who were inveterate 
enemies ‘to them, who did already slander 
them and constantly spoke evil of them as of 
evil-doers. ‘A clean, just, good cunversa- 
tion may not only stop their moutis, but 
may possibly be a means to bring them to 
glorify God, and turn to you, when they shall 
see you excel all others in good works. ‘They 
now call you evil-doers; vindicate yourselves 
by good works, this is the way to convince 
them. ‘There is a day of visitation coming, 
wherein God may call them by his word and 
his grace to repentance; and then they will 
glorify God, and applaud you, for your ex- 
cellent conversation, Luke 1. 68. When the 
gospel shall come among them, and take 
effect, a good conversation will encourage 
them in their conversion, but an evil one 
will obstruct it.” Note, 1. A Christian pro- 
fession should be attended with an honest 
conversation, Phil. iv. 8. 2. It is the com- 
mon lot of the best Christians to be evil 
spoken of by wicked men. 3. Those that 
are under God’s gracious visitation imme- 


. diately change their opinion of good people, 


glorifying God andcommending those whom 
before they railed at as evil-doers. 

13 Submit yourselves to every or- 
dinance of man for the Lord’s sake: 
whether it be to the king, as supreme; 


1 PETER. 


14 Or unto gover 

that are sent by him fo 
ment of evildoers, and for 
of them that do well. 15 For s 
the will of God, that with well d 
ye may put to silence the ignorane 
foolish men: 16 As free, and n 
using your liberty for a cloak 
maliciousness, but as the servan 


God.. 17 Honour all men. Lo ve 
brotherhood. Fear God. Hon¢ 
the king. 18 Servants, be subject 


your masters with all fear; not o} 
to the good and gentle, but also 
the froward. 19 For this is than 
worthy, ifa man for conscience towa 
God endure grief, suffering wrongful 
20 For what glory is éé, if, when 
be buffeted for your faults, ye sh 
take it patiently? but if, when ye 
well, and suffer for it, ye take 
patiently, this 2s acceptable with Ge 
21 For even hereunto were ye calle 
because Christ also suffered for 
leaving us an example, that ye she 
follow his steps: 22 Who did} 
sin, neither was guile found in | 
mouth: 23 Who, when he was } 
viled, reviled not again; when 
suffered, he threatened not; but coi 
mitted himself to him that judg 
righteously: 24 Who his own self ba 
our sins in his own body on the tre 
that we, being dead to sins, s 
live unto righteousness: by whe 
stripes ye were healed. 25 For 
were as sheep going astray; but 
now returned unto the Shepherd ai 
Bishop of your souls. . 
The general rule of a Christian conve’ 
tion is this, it must be honest, which it can 
be if there be not a conscientious disch 
of allrelative duties. The apostle here 5 
ticularly treats of these distinctly. ef 
I. The case of subjects. Christians 
not only reputed innovators in religion, b 
disturbers of the state; it was highly n 
sary, therefore, that the apostle cboutil e 
the rules and measures of obedience to 
civil magistrate, which he does here, 
1. The duty required is submission, w 
comprises loyalty and reverence to th 
persons, obedience to their just law 
commands, and subjection to legal p 
2. The persons or objects to who: 
submission is due are deseribed, (1.) 
generally: Every ordinance of man. Ma 
tracy is certainly of divine right; but | 


magistrate, and the persons who are to 
cute this power, are of human institution, 
ad are governed by the laws and constitu- 
fons of each particular country; and this is 
general rule, binding in all nations, let the 
stablished form of government be what it 
ll. (2.) Particularly: To the king, as su- 
@, first in dignity and most eminent in 
legree; the king is a legal person, not a 
fant : or unto governors, deputies, procon- 
rulers of provinces, who are sent by him, 
is, commissioned by him to govern. 
3. The reasons to enforce this duty are, 
) For the Lord’s sake, who has ordained 
racy for the good of mankind, who 
required obedience and submission (Rom. 
and whose honour is concerned in the 
ul behaviour of subjects to their sove- 


.) From the end and use of the magis- 
ate’s office, which are, to punish evil-doers, 
and to praise and encourage all those that 
p well. They were appointed for the good 
9f societies; and, where this end is not 


their practice. [1.] True religion is the 
best support of civil government ; it requires 
submission for the Lord’s sake, and for con- 
cience’ sake. [2.} All the punishments, and 
il the magistrates in the world, cannot 
finder but there will be evil-doers in it. ([3.] 
Phe best way the magistrate can take to dis- 
arge his own duty, and to amend the 
orld, is to punish well and reward well. 
(3.) Another reason why Christians should 
abmit to the civil magistrate is because it 
the will of God, and consequently their 
lity; and because it is the way to put to 
ence the malicious slanders of ignorant 
id foolish men, v. 15. Learn, [1.] The will 
‘ God is, to. a good man, the strongest rea- 
n for any duty. [2.] Obedience to magis- 
s isa considerable branch of a Christian’s 
: So is the will of God. [3.] A Chris- 
must endeavour, in all relations, to 
we himself so as to put to silence the 
reasonable reproaches of the most ignorant 
d foolish men. [4.] Those who speak 
gainst religion and religious people are 
Znorant and foolish. 
4) He reminds them of the spiritual 
fure of Christian liberty. The Jews, from 
put. xvii. 15, concluded that they were 
und to obey no sovereign but one taken 
gm among their own brethren; and the 
ed Jews thought they were free from 
bjection, by their relation to Christ. To 
ent these mistakes, the apostle tells the 
ans that they were free, but from 
hat? Not from duty or obedience to God’s 
» Which requires subjection to the civil 
agistrate. They were free spiritually from 
bondage of sin and Satan, anil the cere- 
nial law; but they must not make their 
ristian liberty a cloak or covering for any 
ickedness, or for the neglect of any duty 
Yow, Ix 


-- 


CHAP. II. 
form of government, the power of ; towards God or towards their superiors, but 


pursued, the fault is not in their institution | 


Various exhortations. 


must still remember they were the servants 
of God. Learn, [1.] All the servants of 
Christ are free men (John viii. 36); they are 
free from Satan’s dominion, the law’s con- 
demnation, the wrath of God, the uneasiness 
of duty, and the terrors of death. [2.] The 
servants of Jesus Christ ought to be very 
careful not to abuse their Christian liberty ; 
they must not make it a cover or cloak for 
uny wickedness against God or disobedience 
to superiors. 

4. The apostle concludes his discourse 
concerning the duty of subjects with four 
admirable precepts :—(1.) Honour all men. 
A due respect is to be given to all men; the 
poor are not to be despised (Prov. xvii. 5); 
the wicked must be honoured, not for their 
wickedness, but for any other qualities, such 
as wit, prudence, courage, eminency of em- 
ployment, or the hoary head. Abraham, 
Jacob, Samuel, the prophets, and the apos- 
tles, never scrupled to give due honour to 
bad men. (2.) Love the brotherhood. All 
Christians are a fraternity, united to Christ 
the head, alike disposed and qualified, nearly 
related in the same interest, having com- 
munion one with another, and going to the 
same home; they should therefore love one 
another with an especial affection. (3.) Fear 
God with the highest reverence, duty, and 
submission; if this be wanting, none of the 
other three duties can be performed as they 
ought. (4.) Honour the king with that high- 
est honour that is peculiarly due to him 
above other men. 

II. The case of servants wanted an apos- 
tolical determination as well as that of sub- 
jects, for they imagined that their Christian 
liberty set them free from their unbelieving 
and cruel masters; to this the apostle an- 
swers, Servants, be subject,v. 18. By ser- 
vants he means those who were strictly 
such, whether hired, or bought with money, 
or taken in the wars, or born in the house, 
or those who served by contract for a limited 
time, as apprentices. Observe, 

1. He orders them to be subject, to do 
their business faithfully and honestly, to 
conduct themselves, as inferiors ought, with 
reverence and affection, and to submit pa- 
tiently tohardshipsandinconyeniences. This 
subjection they owe to their masters, who 
have a right to their service; and that not’ 
only to the good and gentle, such as use them 
well and abate somewhat of their right, but 
even to the crooked and perverse, who are 
scarcely to be pleased at all. Learn, (i.) 
Servants ought to behave themselves to their 
masters with submission, -and fear of dis- 
pleasing them. (2.) The sinful miscon- 
duct of one relation does not justify the 
sinful behaviour of the other; the ser- 
vant is bound to do his duty, though 
the master be sinfully froward and _ per- 
verse. (3.) Good people are meek and gentle 
to their servants and inferiors. Our holy 

2u 


; 


ee Bi kD gs mS 


ee es eee 
ey 


Chrost’s ecampie as a sufferer 
apostle shows his love and concern for the 
souls cf poor servants, as well ae for higher 
people. Herein he ought to be imitated by 
all inferior ministers, who should distinctly 
apply their counsels to the lower, the meaner, 
the younger, and the poorer sort of their 
hearers, as well as others. 

2. Having charged them to be subject, he 
condescends to reason with them about it. 

(1.) If they were patient under their hard- 
ships, while they suffered unjustly, and con- 
tinued doing their duty to their unbelieving 
and untoward masters, this would be ac- 
ceptable to God, and he would reward all 
that they suffered for conscience towards him; 
but to be patient when they were justly 
caastised would deserve no commendation at 
all; it is only doing well, and suffering pa- 
tiently for that, which is acceptable with God, 
v. 19, 20. Learn, [1.] There is no con- 
dition so mean but a man may live con- 
scientiously in it, and glorify God in it; the 
meanest servant may do so. [2.] The most 
conscientious persons are very often the 
greatest sufferers. For conscience towards 
God, they suffer wrongfully ; they do well, 
and suffer for it; but sufferers of this sort 
are praiseworthy, they do honour to God 
and to religion, and they are accepted of 
him ; and this is their highest support and 
satisfaction. [3.] Deserved sufferings must 
be endured with patience: If you are buf- 
feted for your faults, you must take it pa- 
tiently. Sufferings in this worldarenot always 
pledges of our future happiness; if children 
or servants be rude and undutiful, and 
suffer for it, this will neither be acceptable 
with God nor procure the praise of men. 

(2.) More reasons are given to encourage 
Christian servants to patience under unjust 
sufferings, v. 21. [1.] From their Christian 
calling and profession: Hereunto were you 
called. [2.] From the example of Christ, 
who suffered for us, and so became our 
example, that we should follow his steps, 
whence learn, First, Good Christians are a 
sort of people called to be sufferers, and 
therefore they must expect it; by the terms 
of Christianity they are bound to deny them- 
selves, and take up the cross; they are 
called by the commands of Christ, by the dis- 
pensations of Providence, and by the prepara- 
tions of divine grace; and, by the practice of 
Jesus Christ, they are bound to suffer when 
thus called to it. Secondly, Jesus Christ 
suffered for you, or for us; it was not the 
Father that suffered, but he whom the Father 
sanctified, and sent into the world, for that 
end; it was both the body and soul of 
Christ that suffered, and he suffered for us, 
in our stead and for our good, v. 24. Thirdly, 
The sufferings of Christ should quiet us 
under the most unjust and cruel sufferings 
we meet with in the world.. He suffered 
voluntarily, not for nimself, but for us, with 
the utmost readiness, with perfect’ patience, 
from ail quarters, and all this though he was 


1 PETER. 


> 


ae 
‘God-man ; shal] not we 
the worst, submit to the light af 
this life, which work for us ut 
advantages afterwards? 
3. The example of Christ’s subje 
patience is here explained and am 
Christ suffered, (1.) Wrongfully, and 
cause; for he did no sin, v. 22. He h 
no violence, no injustice or wrong 
one—he wrought no iniquity of any ¢ 
whatever; neither was guile found nm 
mouth (1sa. lili. 9), his words, as well as 
actions, were all sincere, just, and rig 
(2.) Patiently: When he was reviled, he 
viled not again (v. 23); when they } 
phemed him, mocked him, called him | 
names, he was dumb, and opened not. 
mouth; when they went further, to r 
injuries, beating, buffeting, and crown 
him with thorns, he threatened not ; 
committed both himself and his cause to G 
that judgeth righteously, who would in 
clear his innocency, and avenge him on | 
enemies. Learn, hy Our blessed Redeem 
was perfectly hzly, and so free from sin 
no temptation, no provocation whatsoey 
could extort from him so much as the le: 
sinful or indecent word. [2.] Provo 
to sin can never justify the commi 
it. The rudeness, cruelty, and injustice 
enemies, will not justify Christians in 
viling and revenge; the reasons for sin ¢ 
never be so great, but we have alwz 
stronger reasons to avoid it. [3.] The juc 
ment of God will determine justly yy 
every man and every cause; and thither 
ought, with patience and resignation, to re 
ourselves. * a.’ 
4. Lest any should think, from what 
said, v. 21—23, that Christ’s death y 
designed merely for. an example of p 
under sufferings, the apostle here 
more glorious design and effect of it: W 
his own self, &c., where note, (1.) | 
person suffering —Jesus Christ: His ¢ 
self——in his own body. The expression | 
own self is emphatic, and necessary to shi 
that he verified all the ancient prophec 
distinguish him from tke Levitical p 
(who offered the blood of others, but he 
himself purged our sins, Heb. i. 3), and 
exclude all others from participation ¥ 
him in the work of man’s redemption: it 
added, in his body ; not but that he suffer 
in his soul (Matt. xxvi. 38), but the suffe 
of the soul were inward and concealed 
those of the body were visible and m 
obvious to the consideration of these 
fering servants, for whose sake this e: 
is produced. (2.) The sufferings he uni 
went were stripes, wounds, and death, 
death of the cross—servile and ignomini 
punishments! (3.) Thereason of his § 
ferings: He bore our sins, which 
{1.] That Christ, in his suffering 
charged with our sins, as one who had 
dertaken to put them away by the sai 


66. 


bore the punishment of them, and there- 
by satisfied divine justice. [3.] That here- 
by he takes away our sins, and removes 
them away from us; as the scape-goat did 
typically bear the sins of the people on his 
head, and then carried them quite away, 
‘Ley. xvi. 21, 22), so the Lamb of God does 
first bear our sins in his own body, and 
thereby take away the sins of the world, 
John i. 29. (4.) The fruits of Christ's 
‘sufferings are, {1.] Our sanctification, con- 
sisting of the death, the mortification of sin, 
nd a new holy life of righteousness, for 
j0th which we have an example, and power- 
‘ul motives and abilities also, from the death 
and resurrection of Christ. [2.] Our jus- 
tification. Christ was bruised and crucified 
“as am expiatury sacrifice, and by his stripes 
‘we are healed. Learn, First, Jesus Christ 
‘bore the sins of all his people, and expiated 
them by his death upon the cross. Secondly, 
Wo man can depend safely upon Christ, as 
having borne his sin and expiated his guilt, 
till he dies unto sin and lives unto righteous- 
ness. 

5. The apostle concludes his advice to 
Christian servants, by putting them in mind 
pf the difference between their former and 
present condition, v.25. They were as sheep 
going astray, which represents, (1.) Man’ssin: 
€ goes astray; it is his own act, he is not 
driven, but does voluntarily go astray. (2.) His 
misery: he goes astray from the pasture, 
from the shepherd, and from the flock, and 
so exposes himself to innumerable dangers. 
(3.) Here is the recovery of these by con. 
yersion: But are now returned. The word is 
passive, and shows that the return of a sinner 
‘is the effect of divine grace. This return is 
from all their errors and wanderings to 
Christ, who is the true careful shepherd, 
that loves his sheep, and laid down his life 
for them, who is the most vigilant. pastor, 
and bishop, or overseer of souls. Learn, 
[1.] Sinners, before their conversion, are 
always going astray; their life is a con- 
nued error. ([2.] Jesus Christ is the su- 
eme shepherd and bishop of souls, who is 
ways resident with his flock, and watchful 
over them. [3.] Those that expect the love 
and care of this universal pastor must return 
to him, must die unto sin, and live unto 
righteousness. 

CHAP. III. 


} tu unity, love, compassion, peace, and pa- 
tence under sufferings ; to oppose the slanders of their enemies, 
mot by returning evil for evil, or railing for railing, but by bles- 
3 sing; by aready account of their fuith and hope, and by keeping 
® good conscience, ver. S—l7. To encourage them to this, he 
proposes the example of Christ, who sutfered, the just for the 
unjust, but yet punished the old worid for their disobedience, 
and sayed the few who were faithful in the days of Noah ver. 18, 
wv the end, 


'IKEWISE, ye wives, be in sub- 
4 jection to your own husbands ; 
mat, if any obey not the word, they 
iso may without the word be won 


fares T Ae vata the alld 


AD. : CHAP TIL = 
fice of himself, Isa. liti. 6. (2.] That he | 


i ey pee The en Ww. ae 9 
' 


Duties of husbands and wives. - 


by the conversation of the wives; 
2 While they behold your chaste 
conversation coupled with fear. 3_ 
Whose adorning let it not be that 
outward adorning of plaiting the hair, 
and of wearing of gold, or of putting’ 
on of apparel; 4 But let it be the 
hidden man of the heart, in that 
which is not corruptible, even the 
ornament of a meek arid quiet spirit, 
which is in the sight of God of great 
price. 5 For after this manner in 
the old time the holy women also, 
who trusted in God, adorned them- 
selves, being in subjection unto their 
own husbands: 6 LKyven as Sara 
obeyed Abraham, calling him lord: 
whose daughters ye are, as long as 
ye do well, and are not afraid with 
any amazement. 7 Likewise, ye 
husbands, dwell with them according 
to knowledge, giving honour unto the 
wife, as unto the weaker vessel, and 
as being heirs together of the grace ot 
life; that your prayers benot hindered. 


The apostle having treated of the duties of 
subjects to their sovereigns, and of servants 
to their masters, proceeds to explain the duty 
of husbands and wives. 

I. Lest the Christian matrons should ima- 
gine that their conversion to Christ, and their 
interest in all Christian privileges, exempted 
them from subjection to their’ pagan or 
Jewish husbands, the apostle here tells them, 

1. In what the duty of wives consists. 

(1.) In subjection, or an affectionate sub- 
mission to the will, and obedience to the just 
authority, of their own husbands, which 
obliging conduct would be the most likely 
way to win those disobedient and unbelieving 
husbands who had rejected the word, or who 
attended to no other evidence of the truth of 
it than what they saw in the prudent, peace- 
able, and exemplary conversation of their wives. 
Learn, [1.] Every distinct relation has its 
particular duties, which ministers ought to 

reach, and the people ought to understand. ~ 
fo] A cheerful subjection, and a loving, re- 
verential respect, are duties which Christian 
women owe their husbands, whether they be 
good or bad; these were due from Eve to 
Adam before the fall, and are still required, 
though much more difficuit now than they 
were before, Gen. ili. 16; 1 Tim. ii. 11. [3.] 
‘Though the design of the word of the gospel 
is to win and gain sou!s to Christ Jesus, yet 
there are many so obstinate that they will not 
be won by the word. [4.] ‘There is nothing 
more powerful, next to the word of God, to 
win people, than a good conversation, and 
the careful discharge of relative duties. [5.] 


f 
F 
, 
7 


Duties of wives. 
Irreligion and infidelity do not dissolve the 
bonds, ror dispense with the duties, of civil 
relations ; the wife must discharge her duty 
to her own husband, though he obey not the 
word. 

(2.) In fear, or reverence to their hus- 
bands, Eph. v. 33. 

(3.) In a chaste conversation, which their 
unbelieving husbands would accurately ob- 
serveandattendto. [1.] Evil men are strict 
observers of the conversation of the profes- 
sors of religion; their curiosity, envy, and 
jealousy, make them watch narrowly the ways 
and lives of good people. [2.] A chaste con- 
versation, attended with due and proper re- 
spect to every one, is an excellent means to 
win them to the faith of the gospel and obe- 
dience to the word. 

(4.) In preferring the ornaments of the 
mind to those of the body. [1.] He lays 
down a rule in regard to the dress of religious 
women, v.3. Here are three sorts of orna- 
ments forbidden: plaiting of hair, which was 
commonly used in those times by lewd wo- 
men; wearing of gold, or ornaments made of 
aold, was practised by Rebecca, and Esther, 
and other religious women, but afterwards 
became the attire chiefly of harlots and wicked 
people; putting on of apparel, which is not 
absolutely forbidden, but only too much 
nicety and costliness in it. Learn, First, 
Religious people should take care that all 
their external behaviour be answerable to 
their profession of Christianity: They must 
be holy in all manner of conversation. Se- 
condly, The outward adorning of the body is 
very often sensual and excessive; for instance, 
when it is immoderate, and above your de- 
gree and station in the world, when you are 
proud of it and puffed up with it, when you 
dress with design to allure and tempt others, 
when your apparel is too rich, curious, or 
superfluous, when your fashions are fantas- 
tical, imitating the levity and vanity of the 
worst people, and when they are immodest 
and wanton. ‘The attire of a harlot can never 
become a chaste Christian matron. [2.] In- 
stead of the outward adorning of the body, 
he directs Christian wives to put on much 
more excellent and beautiful ornaments, v. 4. 
Here note, First, The part to be adorned: 
The hidden man of the heart ; that is, the 
soul; the hidden, the inner man. Take care 
to adorn and beautify your souls rather than 
your bodies. Secondly, The ornament pre- 
scribed. It must, in general, be something 
not corruptible, that beautifies the soul, that 
is, the graces and virtues of God’s Holy 
Spirit. ‘The ornaments of the body are de- 
stroyed by the moth, and perish in the using ; 
but the grace of God, the longer we wear it, 
the brighter and better itis. More especially, 
the finest ornament of Christian women is a 
meek and quiet spirit, a tractable easy temper 
of mind, void of passion, pride, and immo- 


derate anger, discovering itself in a quiet | virtues are celebrated. [5.] Christians ough 
obliging behaviour towards their husbands | to do their duty to one another, not out ot 


1 PETER. 


and famihes. If the husban 
averse to religion (which w 
these good wives to whom the ap 
this direction), there is no way so likely 
win him as a prudent meek behaviour. _ 
least, a quiet spirit will make a good wom 
easy to herself, which, being visible to other: 
becomes an amiable ornament to a person 
the eyes of the world. Thirdly, The exce 
lency of it. Meekness and calmness of spiri 
are, in the sight of God, of great price— 
amiable in the sight of men, and precious 
the sight of God. Learn, 1. A true Chris 
tian’s chief care lies in the right ordering anc 
commanding of his own spirit. Where th 
hypocrite’s work ends, there the true Chr 
tian’s work begins. 2. The endowments 
the inner man are the chief ornaments of 
Christian ; but especially a composed, caln 
and quiet spirit, renders either man or womat 
beautiful and lovely. 4 
2. The duties of Christian wives being i 
their nature difficult, the apostle enforce 
them by the example, (1.) Of the holy wome 
of old, who trusted in God, v. 5. “ You cat 
pretend nothing of excuse from the weaknes 
of your sex, but what they might. ‘The 
lived in old time, and had less knowledge’ 
inform them and fewer examples to encor 
rage them; yet in all ages they practised thi 
duty ; they were holy women, and therefot 
their example is obligatory; they trusted i 
God, and yet did not neglect their duty 
man: the duties imposed upon you, of a quiel 
spirit and of subjection to your own 
bands, are not new, but what have ever bee! 
practised by the greatest and best women in 
the world.” (2.) Of Sara, who obeyed 
husband, and followed him when he went 
from Ur of the Chaldeans, not knowing wht 
ther he went, and called him lord, thereb 
showing him reverence and acknowledging 
his superiority over her; and all this thougl 
she was declared a princess by God fror 
heaven, by the change of her name, “ Whos 
daughters you are if you imitate her in fait 
and good works, and do not, through fear of 
your husbands, either quit the truth you 
profess or neglect your duty to them, but 
readily perform it, without either fear or 
force, out of conscience towards God and 
sense of duty to them.” Learn, [1.] Go 
takes exact notice, and keeps an exact recort 
of the actions of all men and women in tl 
world. [2.] The subjection of wives to th 
husbands is a duty which has heen practis 
universally by holy women in all ages. [3. 
The greatest honour of any man or woman 
lies in a humble and faithful deportment ol 
themselves in the relation or condition im 
which Providence has placed them. (4) 
God takes notice of the good that is in his 
servants, to their honour and benefit, bul 
covers a multitude of failings; Sara’s inf 
delity and derision are overlouked, when her 


ft 


Q: 


al ar ee we cn * NewS nal 
ae 


nor from force, but from a willing mind, 

n obedience to the command of God. 
‘ives should be in subjection to their-churl- 
h husbands, not from dread and amazement, 
but from a desire to do well and to please God 
Il. ‘The husband's duty to the wife comes 
next to be considered. 5 
|. The particulars are, (1.) Cohabitation, 
lich forbids unnecessary separation, and 
aplies a mutual communication of goods 
d persons one to another, with delight and 
ord. (2.) Dwelling with the wife accord- 
to knowledge; not according to lust, as 
rutes; nor according to passion, as devils; 
according to knowledge, as wise and so- 
men, who know the word of God and 
air own duty. (3.) Giving honour to the 

—giving due respect to her, and main- 
ing her authority, protecting her person, 
supporting her credit, delighting in her con- 
yersation, affording her a handsome main- 
nance, and placing a due trust and confi- 
e in her. 

The reasons are, Because she is the 
ter vessel by nature and constitution, and 
ought to be defended: but then the wife 
in other and higher respects, equal to her 
sband; they are heirs together of the grace 

life, of all the blessings of this life and 
another, and therefore should live peaceably 
juietly one with another, and, if they do 
not, their prayers one with another and one 
for another will be hindered, so that often 
ou will not pray at all, or, if you do, you 
ll pray with a discomposed ruffled mind, 
d so without success.” Learn, (1.) The 
akness of the female sex is no just reason 
ier for separation or contempt, but on the 
sontrary it is a reason for honour and re- 
ect: Giving honour to the wife as unto the 
euker vessel. (2.) There is an honour due 
all who are heirs of the grace of life. (3.) 
‘matried people should take care to be- 
ive themselves so lovingly and peaceably 
e to another that they may not by their 
is hinder the success of their prayers. 


} Finally, be ye all of one mind, 
compassion one of another, 
ve as brethren, be pitiful, be cour- 
9 Not rendering evil for evil, 
iling for railing: but contrariwise 
ssing; knowing that ye are there- 
called, that ye should inherit a 
ing. 10 For he that will love 
fe, and see good days, let him refrain 
is tongue from evil, and his lips that 
speak no guile: 11 Let him 
ww evil; and do good; let him 
k peace, andensue it. 12 Forthe 
2s of the Lord are over the righ- 
us, and his ears are open unto their 
vers: but the face of the Lord is 


cane 


Pal dh 


Duties towards friends and enemxes, 
| who is-he that will harm you, if ye be 
followers of that which is good? 14° 
But and if ye suffer for righteousness’ 
sake, happy are ye: and be not afraid 
of their terror, neither be troubled; 
15 But sanctify the Lord God in 
your hearts: and be ready always to 
give an answer to every man that 
asketh you a reason of the hope that 
is in you with meekness and fear. 

The apostle here passes from special to 
more general exhortations. 

I. He teaches us how Christians and friends 
should treat one another. He advises Chris- 
tians to’e all of one mind, to be unanimous in 
the belief of the same faith, and the practice 
of the same duties of religion ; and, whereas 
the Christians at that time were many of 
them in a suffering condition, he charges 
them to have compassion one of another, to 
love as brethren, to pity those who were in 
distress, and to be courteous to all. Hence - 
learn, 1. Christians should endeavour to 
be all of one mind in the great points of 
faith, in real affection, and in Christian prac- 
tice ; they should be like-minded one to an- 
other, according to Christ Jesus (Rom. xv. 5), 
not according to man’s pleasure, but God’s 
word. 2. Though Christians cannot be ex- 
actiy of the same mind, yet they should have 
compassion one for another, and love as 
brethren ; they ought not to persecute or hate 
one another, but love one another with more 
than common affection; they should love as 
brethren. 3. Christianity requires pity to 
the distressed, and civility to all. He must 
be a flagrant sinner, or a vile apostate, who 
is not a proper object of civil courtesy, 1 Cor. 
v.11; 2 John x. 11. ; 

Il. He instructs us how to behave towards 
enemies. ‘The apostle knew that Cliristians 
would be hated and evil-entreated of all men 
for Christ’s sake ; therefore, 

1. He warns them not to return evil for 
evil, nor railing for railing ; but, on the con- 
trary, “ when they rail at you, do you bless 
them ; when they give you evil words, do 
you give them good ones; for Christ has 
both by his word and example called you to 
bless those that curse you, and has settled a 
blessing on you as your everlasting inherit. 
ance, though you were unworthy.” ‘To bear 
evils patiently, and to bless your enemies, is 
the way to obtain this blessing of God. 
Learn, (1.) To render evil for evil, or rating 
for railing, is a sinful unchristian practice : 
the magistrate may punish evil-doers, and 
private men may seek a legal remedy when 
they are wronged; but private revenge »y 
duelling, scolding, or secret mischief, is for- 
bidden, Prov. xx. 22; Luke vi. 27; Rom. xii. 
17; 1 Thess. v. 15. To rail is to revile an- 
other in bitter, fierce, and reproachful terms ; 
but for ministers to rebuke sharply, and to 
preach earnestly against the sins of the times, 


oF | 
Pa oe eee, ee 
® 


ty ees. oh eae 


‘Duties towards enemies. - 1 PETER. 


? 

18 not railing; all the prophets and apostles | tentive to the prayers of 
practised it, Isa. lvi. 10; Zeph. iii. 3; Acts | distresses, abi pe will cert 
xx. 29. (2.) The laws of Christ oblige us to | against their unrighteous ene 
return blessing for railing. Matt. v. 44, | face of the Lord is against those tha 
** Love your enzmies, bless those that curse i his anger, and displeasure, and re 
you, do good to those that hate you, and pray pursue them; for he is more an e 
for those that persecute you. You must not! wicked persecutors than men are. Obse 
justify them in their sin, but you must do for (1.) We must not in all cases adhere fo 
your enemies all that justice requires or express words of scripture, but s 
charity commands.” We must pity, pray, sense and meanimg of them, othe 
for, and love those who rail at us. (3.) A| shall be led into blasphemous errors an 
Christian’s calling, as it invests him with) surdities. we must not imagine that 
glorious privileges, so it obliges him to diffi-| hath eyes, and ears, and face, though th 
cult duties. (4.) All the true servants of God| are the express words of the scripture. — 
shall infallibly inherit a blessing; they have} God hatha special care and paternal affeet 
it already in a great degree, but the full pos-| towards all his righteous people. (3.) | 
session of it is reserved to another state and| doth always hear the prayers of the fait 
world. John iv. 31; 1 John v. 14; Heb. iv. 16. — 

2. He gives an excellent prescription for! Though God is infinitely good, yet he al 
a comfortable happy life m this quarrelsome| impenitent sinners, and will pour out 
ill-natured world (v. 10): it is quoted from; wrath upon those that do evil. He will 
Ps. xxxiv.12—14. “ if you earnestly desire) himself right, and do all the world just 
that your life should be long, and your days! and his goodness is no obstruction to 
peaceable and prosperous, keep your tongue doing so. wa 
from reviling, evil-speaking, and slandering, 4. This patient humble behaviour of C 
and your lips from lying, deceit, and dissimu-' tians is further recommended and urged f 
lation. Avoid doing any real damage or hurt; two considerations :—(1.) This will 
to your neighbour, but be ever ready to do} best and surest way to prevent suffe 
good, and to overcome evil with good; seek! who is he that will harm you? v. 13. 
peace with all men, and pursue it, though it| suppose, is spoken of Christians in 
retire from you. ‘This will be the best way |nary condition, not in the heat of pers 
to dispose people to speak well of you, and |“ Ordinarily, there will be but fewso diz 
live peaceably with you.” Learn, (1.) Good|and impious as to harm those who li 
people under the Old and New Testament} innocently and usefully as you do.” — 
were obliged to the same moral duties ; to|'This is the way to improve sufferings. “ 
refrain the tongue from evil, and the lips from!| you be followers of that which is goo 
guile, was a duty in David’s time as well as| suffer, this is suffering for righteousn 
now. (2.) It is lawful to consider temporal | (v. 14), and will be your glory and your ha) 
advantages as motives and encouragements | ness, as it entitles you to the blessing : 
to religion. (3.) The practice of religion, ! mised by Christ (Matt. v. 10) ; therefore, 
particularly the right government of the|‘‘ You need not be afraid of any thing th 
tongue, is the best way to make this life com-| can do to strike you with terror, neither 
fortable and prosperous ; a sincere, inoffen-| much troubled nor concerned about the: 
sive, discreet tongue, is a singular means to} or force of your enemies.” Learn, First, 
pass us peaceably and comfortably through| follow always that which is good is the 
the world. (4.) The avoiding of evil, and] course we can take to keep out of | 
doing of good, is the way to contentment and| way. Secondly, ‘To suffer for righteousn 
happiness both here and hereafter. (5.) It is] sake is the honour and happiness of a Chr 
the duty of Christians not only to embrace] tian; to suffer for the cause of truth, a gi 
peace when it is offered, but to seek and pur-| conscience, or any part of a Christian’s du 
sue it when it is denied: peace with societies,| is a great honour; the delight of it is gree 
as well as peace with particular persons, in| than the torment, the honour more than 
opposition to division and contention, is what} disgrace, and the gain much greater than 
1s here intended. loss. Thirdly, Christians have no reaso 

3. He shows that Christians need not fear| be afraid of the threats or rage of any of 
that such patient inoffensive behaviour as|enemies. ‘‘ Your enemies are God’s enem 
is prescribed will invite and encourage the| his face is against them, his power is ab 
cruelty of their enemies, for God will thereby | them, they are the objects of his curse 
be engaged on their side: For the eyes of the} can do nothing to you but by his pe 
Lord are over the righteous (v. 12); he takes | therefore trouble not yourselves about ther 
special notice of them, exercises a providen-| {2.] Instead of terrifying yourselves with 
tial constant government over them, and| fear of men, be sure to sanctify the Lor 
bears a special respect and affection to them. | in your hearts (v. 15); let him be your f 
His ears are open to their prayers ; so that if! and let him be your dread, Isa. viii. 12) 
any injuries be offered to them they have this | Fear not those that can only kill the body, 
remedy, they may complain of it to their| fear him that can destroy body and sot 
heavenly Father, whose ears are always at-! xii. 4,5. We sanctify the Lord God } 


4 


Christ’s sufferings. 


ts thon we with sincerity and fervency; think it hard to suffer for well-doing, for 


ore him, when our thoughts of him are! 


ful and reverend, when we rely upon his | 
wer, trust to his faithfulness, submit to his 
visdom, imitate his holiness, and give him 
he glory due to his most illustrious perfec- | 
ions. We sanctify God before others when 
yar deportment is such as invites and en- 
eam others to glorify and honour him; ; 
oth are required, Ley. x. 3.. ‘ When this 
principle is laid deep!y into your hearts, al 
next thing, as to men, is to be always ready, | 
hat is, able and willing, io give an answer, 
3 make an apology or defence, of the faith: 
jou profess, and that fo every man that asketh' 
on of your hope, what sort of hope you 

ave, for which you suffer such hardships in 
he world.” Learn, First, An awful sense of 
e divine perfections is the best antidote 
igainst the fear of sufferings; did we fear 
more, we should certainly fear men less. 
ndly, ‘Vhe hope and faith ofa Christian 
defensible against all the world. ‘There 


ire 


ay be a good reason given for religion ; it 
Grok a fancy but a rational scheme revealed 
rom heaven, suited to ali the necessities of mi- 
rable sinners, and centering entirely in the 
lory of God through Jesus Christ. Thirdly, 
dvery Christian is bound to answer and 
ologize for the hope that is in him. Chris- 
jans Should have a reason ready for their 
Jhristianity, that it may appear they are not 
mated either by folly or fancy. This de- 
i may be necessary more than once or 
fice, so that Christians should be always 
epared to make it, either to the magistrate, 
he demand it, or to any inquisitive serious 
istian, who desires to know it for his in- 
mation orimprovement. Fourthly, These 
nfessions of our faith ought to be made 
h meekness and fear ; apologies for our re- 
m ought to be made with modesty and 
ness, in the fear of God, with jealousy 
ourselves, and reverence to our superiors. 
6 Having a good conscience ; that, 
ereas they speak evil of you, as of 
doers, they may be ashamed that 
ely accuse your good conversation 
Yhrist. 17 For 7¢ is better, if the 
ll of God be so, that ye suffer for 
vell doing, than for evil doing. 
The confession of a Christian’s faith can- 
credibly be supported but by the two 
ns here specified—a good conscience and 
good conversation. Conscience is good 
sn it does its office well, when it is kept 
re and uncorrupt, and clear from guilt ; 
it will justify you, though men accuse 
A good conversation in Christ is a holy 
according to the doctrine and example 
thrist. ‘* Look well to your conscience, 
to your conversation; and then, though 
speak evil of you, and falsely accuse you 
evil-doers, you will clear yourselves, and 
them to shame. Perhaps you may 


keeping a good conscience and a good con- 
versation ; but be not discouraged, for it is 
better for you, though worse for your enemies, 
that you suffer for well-doing than for eyil- 
doing.” Learn, 1. The most conscientious 
persons .annot escape the censures and slan« 
ders of evil men ; they will speak evil of them, 
as of evil-doers, and charge them with crimes 
which their very souls abhor : Christ and his 
apostles were so used. 2. A good conscience 
and a good conversation are the best means 
to secure a good name; these give a solid 
reputation and a lasting one. 3. False accu- 
sation generally turns to the accuser’s shame, 
by discovering at last the accuser’s indiscre- 
tion, injustice, falsehood, and uncharitable- 
ness. 4. It is sometimes the will of God 
that good people should suffer for well-doing, 
for their honesty and for their faith. 5. As 
well-doing sometimes exposes a good man to 
suffering, so evil-doing will not exempt an evil 
manfromit. ‘The apostle supposes here that 
aman may suffer for both. If the sufferings 
of good people for well-doing be so severe, 
what will the sufferings of wicked people be 
for evil-doing? It is a sad condition which 
that person isin upon whom sin and suffering 
meet together at the same time; sin makes 
sufferings to be extreme, unprofitable, com- 
fortless, and destructive. 


18 For Christ also hath once suf-. 
fered for sins, the just for the unjust, 
that he might bring us to God, being 
put to death in the flesh, but quick- 
ened by the Spirit: 19 By which 
also he went and preached unto the 
spirits in prison; 20 Which some- 
time were disobedient, when once the 
long-suffermg of God waited in the 
days of Noah, while the ark was a 
preparing, wherein few, that is, eight 
souls were sayed by water. 


Here, I. The example of Christ is pro- 
posed as an argument for patience under 
sufferings, the strength of which will be dis- 
cerned if we consider the several points con- 
tained in the words; observe therefore, 1. 
Jesus Christ himself was not exempted from 
sufferings in this life, though he had no guilt 
of his own and could have declined all suffer- 
ing if he had pleased. 2. ‘The reason or me- 
ritorious cause of Christ’s suffering was the 
sins of men: Christ suffered for sins. The 
sufferings of Christ were a true and proper 
punishment: this punishment was suffered 
to expiate and to make an atonement for sin ; 
and it extends to alsin. 3. In the case of 
our Lord’s suffering, it was the just that 
suffered for the unjust ; he substituted himself 
in our room and stead, and bore our iniqui- 
ties. He that knew no sin suffered instead 
of those that knew no righteousness. 4 
The merit and perfection of Christ’s sacrifice 


Christian baptism 


were such that for him to suffer once was 
enough. ‘lhe legal sacrifices were repeated 
from day to day, and from year to year; but 
the sacrifice of Christ, once offered, purgeth 
away ay Heb. vii. 27 ; ix. 26, 28; x. 10, 12, 
14. 5. The blessed end or design of our 
Lord’s s "sufferings was to bring us to God, to 
reconcile us to God, to give us access to the 
Father, to render us and our services accept- 
able, and to bring us to eternal glory, Eph. 
ii. 13, 18; ili 12; Heb. x. 21, 22. 6. The 
issue and event of Christ’s suffering, as to 
himself, were these, he was put to death in 
his human nature, but he was quickened and 
raised again by the Spirit. Now, if Christ 
was not exempted from sufferings, why should 
Christians expect it? If he suffered, to ex- 
piate sins, why should not we be content 
when our sufferings are only for trial and cor- 
rection, but not forexpiation? If he, though 
perfectly j just, why should not we, who are 
all criminals? If he once suffered, and then 
entered into glory, shall not we be patient 
under trouble, since it will be but a little time 
and we shall follow him to glory? If he 
suffered, to bring us to God, shall not we sub- 
mit to difficulties, since they are of so much 
use to quicken us in our return to God, and 
in the performance of our duty to him? 

II. The apostle passes from the example 
of Christ to that of the old world, and sets 
before the Jews, to whom he wrote, the 
different event of those who believed and 
obeyed Christ preaching by Noah, from 
those that continued disobedient and unbe- 
lieving, intimating to the Jews that they 
were under a like sentence. God would not 
wait much longer upon them. They had 
now an offer of mercy ; those that accepted of 
it should be saved, but those who rejected 
Christ and the gospel should be’as certainly 
destroyed as ever the disobedient in the times 
of Noah were. 

1. For the explication of this we may no- 
tice, (1.) The preacher—Christ Jesus, who has 
interested himself in the affairs of the church 
and of the world ever since he was first pro- 
mised to Adam, Gen. iii.15. He went, not 
by a local notion, but by special operation, 
as God is frequently said to move, Gen. xi. 
5; Hos. v. 15; Mic. i. 3. He went and 
preached, by his Spirit striving with them, 
and inspiring and enabling Enoch and Noah 
to plead with them, and preach righteousness 
to them, as 2 Pet. ii. 5. (2.) The hearers. 
Because they were dead and disembodied 
when the apostle speaks of them, therefore 
he properly calls them spirits now in prison ; 
not that they were in prison when Christ 
pled to them, as the vulgar Latin trans- 

tion and the popish expositors pretend. (3.) 
The sin of these people: ‘They were disobe- 
dient, that is, rebellious, unpersuadable, and 
unbelieving, as the word signifies; this their 
sin is aggravated from the patience and long- 
suffering of God (which once waited upon 
them for 120 years together, while Noah was 


1 PETER 


preparing the ark, and A 
his preaching, giving ‘ii 
what was coming upon them. 
event of all: Their bodies were drow 
and their spirits cast into hell, y 
called a prison (Matt. v. 25 ; 2 Pet. ai 
but Noah and his family, who believed 
were obedient, were saved in the rer ke 
2. From the whole we learn that, (1.)' 
takes exact notice of all the means and 
vantages that people in all ages have ha 
the salvation of their souls ; it is pues 3 
account of the old world that Christ o} 
them his help, sent his Spirit, gave ther 
warning by Noah, and waited a long time 
their amendment. (2.). ‘Though the p atier 
of God wait long upon sinners, yet its 
expire at last ; it is beneath the majes 
the great God always to wait upon man 
vain. (3.) The spirits of disobedient si 
as soon as they are ont of their bodies, 
committed to the prison of hell, whence 
is no redemption. (4.) The way of the am 
is neither the best, the wisest, nor the s: 
way to follow: better to follow the eight 
the ark than the eight millions drowned 
the flood and damned to hell. : 


21 The like figure whereunto e 
baptism doth also now save us (f 
the putting away of the filth of ¢ 
flesh, but the answer of a good ec 
science toward God,) by the resi 
rection of Jesus Christ: 22 Whe 
gone into heaven, and is on the rig 
hand of God; angels and authorit 
and powers being made subject 
him. 


Noah’s salvation imthe ark apou the we 
prefigured the salvation of all good Christi 
in the church by baptism ; that tempo 
vation by the ark was a type, the 
whereunto is the eternal salvation of be 
by baptism, to prevent mistakes about w 
the apostle, ns 

I. Declares what he means by saving bi 
tism ; not the outward ceremony of was 
with water, which, in itself, does no m 
than put away the filth of the flesh, but 
that baptism wherein there is a faith 
swer or restipulation of a resolved a 
science, engaging to believe in, and bi e | 
tirely devoted to, God, the Father, Son, < 
Holy Ghost, renouncing at the same 
the flesh, the world, and the devil. Tt ie 
tismal covenant, made and kept. will 
save us. Washing is the visible sign 
the thing signified. m4 

ll. 'The apostle shows that the ef 
baptism to salvation depends not v 
work done, but upon the resurrection 
Christ, which supposes his death, and ik 
foundation of our faith and hope, to 
we are rendered conformable by dyii 
and rising again to holiness and ne’ 


» pb 


Learn, 1. he sacrament of baptism, 
tly received, is a means and a pledge of 
alvation. Baptism now saveth us. God is 
pleased to convey his blessings to us in and 
by his ordinances, Acts ii. 38; xxii. 16. 2. 
The external participation of baptism will 
save no man without an answerable good 
conscience and conversation. ‘here must 
be the answer of a good conscience towards 
od. — Obj. infants cannot make such an an- 
swer, and therefore ought not to be bap- 
tized.—Answer, ‘lhe true circumcision was 
hat of the heart and of the spirit (Rom. ii. 
9), which children were no more capable of 
then than our infants are capable of making 
this answer now; yet they were allowed cir- 
eumcision at eight days old. The infants of 
the Christian church therefore may be ad- 
jitted to the ordinance with as much reason 
as the infants of the Jewish, unless they are 
barred from it by some express prohibition 
of Christ. 
ai The apostle, having mentioned the 
eath and resurrection of Christ, proceeds to 


+. 


eak of his ascension, and sitting at the 
ght hand of the Father, as a subject fit to 

‘considered by these believers for their 
omfort in their suffering condition, v. 22. 
if the advancement of Christ was so glorious 
after his deep humiliation, let nothis followers 
despair, but expect that after these short dis- 
resses they shall be advanced to transcendent 
yy and glory. Learn, 1. Jesus Christ, after 
e had finished his labours and his suffer- 
ings upon earth, ascended triumphantly into 
heaven, of which see Acts i. 9—11; Mark xvi. 

He went to heaven to receive his own 
uired crown and glory (John xvii. 5), to 
pish that part of his mediatorial work which 
ould not be done on earth, and make inter- 
ssion for his people, to demonstrate the 
fulness of his satisfaction, to take possession 
heaven for his people, to prepare mansions 
x them, and to send down the Comforter, 
ch was to be the first-fruits of his interces- 


he Father. His being said to sit there 
ports absolute rest and cessation from all 
her troubles and sufferings, and an ad- 
cement to the highest personal dignity 
nd sovereign power. 3. Angels,authorities, 
and powers, are all made subject to Christ 
Jesus : all power in heaven and earth, to com- 
and, to give law, issue orders, and pro- 
ounce a final sentence, is committed to 
us, God-man, which his enemies will find 
eir everlasting sorrow and confusion, 
his servants to their eternal joy and 


CHAP. IV. 


ork of a Christian is twofold—doing the will of God and 
ng his pleasure. This chapter directs us in both. The 
‘e are here exhorted to employ ourselves in are the mor- 
nof sin, living to God, sobriety, prayer, charity, hos- 
lity, and the best improvement of our talents, which the 
tle presses upon Christians from the consideration of the 
they have lost in their sis, and the approaching end of 
| things, ver. I-11. The directions for sufferings asc that 


CHAP. IV. 


The mortification of sin. 


we should ntt be surprised at them, but rejoice in them, only 
take care not to suGer as evil-deers. [Je intimates that their 
trials were near at hand, that their souls were in danger as 

_ well as their bodies, and that the best way to preserve their 
souls is to commit them to God in well-doing, 


ORASMUCH then as Christ hath 
suffered for us in the flesh, arm 
yourselves likewise with the same 
mind: for he that hath suffered in 
the flesh hath ceased from sin; 2 
That he no longer should live the rest 
of his time in the flesh to the lusts of 
men, but to the will of God. 3 For 
the time past of our life may suffice 
us to have wrought the will of the 
Gentiles, when we walked in las- 
civiousness, lusts, excess of wine, re- 
vellings, banquetings, and abominable 
idolatries. 


The apostle here draws a new inference 
from the consideration of Christ’s sufferings. 
As he had before made use of it to persuade 
to patience in suffering, so here to mortifica 
tion of sin. Observe, 

I. How the exhortation is expressed. The 

antecedent or supposition 1s that Christ had 
suffered for us in the flesh, or in his human 
nature. The consequent or inference is, “Arm 
and fortify yourselves likewise with the same 
mind, courage, and resolution.” The woril 
flesh in the former part of the verse signifieu 
Christ’s human nature, but in the latter part 
it signifies man’s corrupt nature. So tha 
sense is, “‘ As Christ suffered in his human 
nature, do you, according to your baptismal 
vow and profession, make your corrupt nature 
suffer, by putting to death the body of sin by 
self-denial and mortification ; for, if you do 
thus suffer, you will be conformable to Christ 
in his death and resurrection, and will cease 
from sin.” Learn, 1. Some of the strongest 
and best arguments against all sorts of sin 
are taken from the sufferings of Christ. All 
sympathy and tenderness for Christ as a 
sufferer are lost if you do not put away sin. 
He died to destroy it; and, though he could 
cheerfully submit to the worst sufferings, yet 
he could never submit to the least sin. | 2. 
The beginning of all true mortification lies in 
the mind, not in penances and hardships 
upon the body. The mind of man is carnal, 
full of enmity; the understanding is dark- 
ened, being alienated from the life of God, 
Eph. iv. 18. Man is not a sincere creature, 
but partial, blind, and wicked, till he be re- 
newed and sanctified by the regenerating 
grace of God. 

II. How it is further explained, v. 2.. The 
apostle explains what he means by being 
dead to sin, and ceasing from sin, both nega- 
tively and positively. Negatively, a Christian 
ought no longer to live the rest of his time in 
the flesh, to the sinful lusts and corrupt de- 
sires of carnal wicked men; but, positively. 

| he:ought to conform himself to the revealed 


The mortification of sin. 


will of the holy God. Learn, 1. The lusts of | 


men are the springs of all their wickedness, 
Jam. i. 13, 14. Let occasional temptations 


a marvellous change in the heart and life of 
every one who partakes of it. It brings a 
man off from all his old, fashionable, and de- 
lightful lusts, and from the common ways 
and vices of the world, to the willof God. It 
alters the mind, judgment, affections, way, 
and conversation of every one who has ex- 
perienced| it. ; 

IIIf. lltow it is enforced (v. 3): For the 
time past of our life may suffice us to have 
wrought the will of the Gentiles, &c. Here the 
apostle argues from equity. ‘It is but just, 
equal, and reasonable, that as you have 
hitherto all the former part of your life served 
sin and Satan, so you should now serve the 
living God.” ‘Though those were Jews to 
whom the apostle wrote, yet living among 
the Gentiles they had learned their way. 
Observe, 1. When a man is truly converted, 
it is very grievous to him to think how the 
time past of his life has been spent; the 
hazard he has run so many years, the mis- 
chief he has done to others, the dishonour 
done to God, and the loss he has sustained, 
are very afflicting to him. 2. While the will 
of man is unsanctified and corrupt, he walks 
continually in wicked ways; he makes them 
his choice and delight, his work and business, 
and he makes a bad condition daily worse 
and worse. 3. One sin, allowed, draws on 
another. Here are six named, and they have 
a connection and dependence one upon an- 
other. (1.) Lasciviousness or wantonness, 
expressed in looks, gesture, or behaviour, 
Rom. xiii. 13. (2.) Lusts, acts of lewdness, 
such as whoredom and adultery. (3.) Excess 
of wine, though short of drunkenness, an 
immoderate use of it, to the prejudice of 
health or business, is here condemned. (4.) 
Revellings, or luxurious feastings, too fre- 
quent, too full, or too expensive. (5.) Ban- 
quetings, by which is meant gluttony or 
excess in eating. (6.) Abominable idolatry ; 
the idol-worship of the Gentiles was attended 
with lewdness, drunkenness, gluttony, and 
all sorts of brutality and cruelty ; and these 
Jews living long among them were, some of 
them at least, debauched and corrupted by 
such practices. 4. It is a Christian’s duty 
not only to abstain from what is grossly 
wicked, but also from those things that are 
generally the occasions of sin, or carry the 
appearance of evil. xcess of wine and im- 
moderate feasting are forbidden as well as 
lust and idolatry. 


4 Wherein they think it strange 
that ye run not with them to the same 
excess of riut, speaking evil of you : 


5 Who shal 
is ready to jud 
dead. 6 For fo 


wrought in those who in the foregoin; 
were represented as having been in the f 
part of their life very wicked. ‘They no! 
run on in the same courses, or with the 
companions, as‘they used to do. H 
observe the conduct of their wicked acqua 
ance towards them. 1. They think it stra 
they are surprised and wonder at it, a: 
something new and unusual, that their 
friends should be so much altered, a 
run with as much violence as they used 
to the same excess of riot, to the same 
excesses and luxury which before 
greedily and madly followed. 2..Th 
evil of them. 'Vheir surprise carries’ 
blasphemy. They speak evil of their per 
of their way, their religion, and the’ 
Learn, (1.) Those that are once rea 
verted will not return to their former 
of life, though ever so much tempt 
frowns or flatteries of others to do so 
persuasion nor reproach will 
them to be or to do as they were w: 
(2.) The temper and behaviour of tr 
tians seem very strange to ungo 
That they should despise that whic 
one else is fond of, that they should b 
many things which to others seem inc’ 
that they should delight in what is i 
and tedious, be zealous where they 
visible interest to serve, and depen 
upon hope, is what the ungodly ca 
prehend. (3.) The best actions of r 
people cannot escape the censures_ 
ders of those who are irreligious. 
actions which cost a good man th 
pains, hazard, and self-denial, shall 
censured by the uncharitable an 
world; they will speak evil of good p 
though they themselves ae ui 
their charity, piety, and goodness 
IJ. For the comfort of the servants 
it is here added, ik oa ie el 
1. That all wicked people, especially 
who speak evil of such as are not as ha 
themselves, shall give an account, and 
to give a reason of their behaviour. 
who is ready to judge, who is both 
‘duly authorized, and who will ere le 
and pass sentence upon all who sh 
‘found alive, and all such as being 
then be raised again, Jam. v. 8 
/iii. 7. Observe, ‘he malignant w 
“in a little time give an account to 
God of all their evil speeches 
people, Jude 14, 15. ‘They will soo 
_to a sad account for all their « 


ua Ph 


10 ish jet, their slanders and false ‘hoods, 
ittered against the faithful people of God. 
2. That for this cause wus the gospel 
ied also to those that are dead, that they 
b tyre be judged according to men in the ie but 
live according to God in the Spirit, v. 6. Some 
anderstand this difficult place thus : Ror this 
use was the gospel preached to all the faith- 
1 of old, who are now dead in Christ, that 
thereby they might he taught and encouraged 
_ to bear the unrighteous judgments and per- 
‘secutions which the rage of men put upon 
‘them in the flesh, but might live in the Spirit 
er God. Others take the expression, that 
‘they might be judged according to men in the 
“flesh, i in a spiritual sense, thus: The gospel 
was preached to them, to judge them, con- 
~ demn them, and reprove them, for the cor- 
_ ruption of their natures, and the viciousness 
of their lives, while they lived after the 
: ‘manner of the heathen or the mere natural 
man; and that, having thus mortified their 
, ‘sins, they might live according to God, a new 
and spiritual life. ‘Take it thus ; and thence 
A 1. The mortifying of our sins and 
living to God are the expected effects of the 
‘gospel preached to us. 2. God will cer- 
tainly reckon with all those who have had the 
“gospel preached to them, but without these 
_ good effects produced by it. God is ready to 
_ judge all those who have received his gospel 
“im vain. 3. It is no matter how we are 
_ judged according to men in the flesh, if we 
do but live according to God in the Spirit. 
7 But the end of all things is at 
hand: be ye therefore sober, and 
watch unto prayer. 8 And above all 
‘things have fervent charity among 
yourselves: for charity shall cover 
the multitude of sins. 9 Use hos- 
pitality one to another without grudg- 
ing. 10 As every man hath received 
the gift, even so minister the same 
‘one to another, as good stewards of 
the manifuld grace ” of God. 11 If 
“any man speak, /et him speak as the 
oracles of God ; if any man minister, 
et him do it as of the ability which 
God giveth: that God in all things 
: may be glorified through Jesus Christ, 
‘to whom be praise and dominion for 


“ever andever. Amen. 

We have here an awful position or doc- 
trine, and an inference drawn from it. The 
ition is that the end of all things is al 
’, ind. The miserable destruction of the 
Jewish church and nation foretold by our 
Saviour is now very near; consequently, the 
time of their persecution and your sufferings 
‘is but very short. Your own life and that of 
vour enemies will soon come to their utmost 
iod. Nay, the world itself will not con- 
nue very long. ‘The conflagration will 


ee x ete om 
te ee 


CHAP. IV. 


Se eB at Ble TN tena SS ik aR Sie fk 713 IA Se Per ee ak la Ad 


fervent charity among yourselves, v. 8. 


oe 


Sobriety, watchfulness, and charity. 


put an end to it; and all things must be 
swallowed up in an endless eternity. ‘The 
inference from this comprises 2 series of ex- 
hortations. ; 

1. To sobriety and watchfulness: Be you 
therefore sober,v.7. Let the frame and 
temper of your minds be grave, stayed, and 
suid; and observe strict temperance and 
sobriety in the use of all wordly enjoyments. 
Do net suffer yourselves to be caught with 
your former sins and temptations, v. 3. And 
watch unto prayer. ‘Take care that you be 
continually in a calm sober disposition, fit 
for prayer; and that you be frequent in 
prayers, lest this end come upon you un- 
awares,” Luke xxi. 34; Matt. xxvi. 40, 41. 
Learn, (1.) ‘The consideration of our ap- 
proaching end is a powerful argument to 
make us sober in all worldly matters, and 
earnest in religious affairs. (2.) ‘Those wha 
would pray to purpose must watch unte 
prayer. ‘Chey must watch over their own 
spirits, watch all fit opportunities, and du 
their duty in the best manner they can. (3.} 
The right ordering of the body is of great 
use to promote the good of the soul. When 
the appetites and inclinations of the body 
are restrained and governed by God’s word 
and true reason, and the interests of the 
body are submitted to the interests and ne- 
cessities of the soul, then it is not the soul’s 
enemy, but its friend and helper. 

2. ‘Yo charity: And above all things have 
Here 
is a noble rule in Christianity. Christians 
ought to love one another, which implies an 
affection to their persons, a desire of their 
welfare, and a hearty endeavour to promote 
it. This mutual affection must not be cold, 
but fervent, that is, sincere, strong, and 
lasting. ‘This sort of earnest affection is 
recommended above all things, which shows 
the importance of it, Col. ili. 14. It is 
greater than faith or hope, 1 Cor. xiii. 13. 
One excellent effect of it is that it will cover 
a mullitude of sins. Learn, (1.) ‘There ought 
to be in all Christians a more fervent charity 
towards one another than towards other 
men. Have charity among yourselves. He 
does not say for pagans, for idolaters, or 
for apostates, but among yuurselves. Let 
brotherly love continue, Heb. xiii. 1. There 
is a special relation between all sincere 
Christians, and a particular amiableness and 
good in them, which require special affec- 
tion. (2.) It is not enough for Christians 
not to bear malice, nor to have common re- 
spect for one another, they must intensely 
and fervently love each other. (3.) It is the 
property of true charity to cover a multitude 
of sins. It inclines people to forgive and 
forget offences against themselves, to cover 
and conceal the sins of others, rather than 
aggravate them and spread them abroad. It 
teaches us to love those who are but weak, 
and who have been guilty of many evil 
things before their conversion; and it pre« 


Improvement of talents. 


pares for mercy at the hand of Goa, who 
hath promised to forgive those that forgive 
others, Matt. vi. 14. 

3. To hospitality, v. 9. The hospitality 
here required is a free and kind entertain- 
ment of strangers and travellers. ‘The pro- 
per objects of Christian hospitality are one 
another. ‘I'he nearness of their relation, and 
the necessity of their condition in those times 
of persecution and distress, obliged Chris- 
tians to be hospitable one to another. Some- 
times Christians were spoiled of all they 
had, and were driven away to distant coun- 
tries for safety. In this case they must 
starve if their fellow-christians would not 
receive them. ‘Therefore it was a wise and 
necessary rule which the apostle here laid 
down. It is elsewhere commanded, Heb. 
xill. 1, 2; Rom. xii. 13. The manner of 
performing this duty is this: it must be done 
in an easy, kind, handsome manner, without 
grudging or grumbling at the expense or 
trouble. Learn, (1.) Christians ought not 
only to be charitable, but hospitable, one to 
another. (2.) Whatever a Christian does by 
way of charity or of hospitality, he ought to 
do it cheerfully, and without grudging. 
Freely you have received, freely give. 

4. 'To the improvement of talents, v. 11. 

(1.) The rule is that whatever gift, ordinary 
or extraordinary, whatever power, ability, or 
capacity of doing good is given to us, we 
should minister, or do service, with the same 
one to another, accounting ourselves not 
masters, but only stewards of the manifold 
grace, or the various gifts, of God. Learn, 
{1.] Whatever ability we have of doing 
good we must own it to be the gift of God 
and ascribe it to his grace. [2.] Whatever 
gifts we have received, we ought to look 
upon them as received for the use one of 
another. We must not assume them to our- 
selves, nor hide them in a napkin, but do 
service with them one to another in the best 
manner we are able. ([3.] In receiving and 
using the manifold gifts of God we must 
look upon ourselves as stewards only, and 
act accordingly. ‘The talents we are en- 
trusted with are our Lord’s goods, and must 
be employed as he directs. And it is required 
in a steward that he be found faithful. 

(2.) The apostle exemplifies his direction 
about gifts in two particulars—speaking and 
ministering, concerning which he gives these 
rules :—[1.] If any man, whether a minister 
in public or a Christian in private con- 
ference, speak or teach, he must do it as the 
oracles of God, which direct us as to the 
matter of our speech. What Christians in 
private, or ministers in public, teachand speak 
must be the pure word and oracles of God. 
As to the manner of speaking, it must be 
with the seriousness, reverence, and solem- 
nity, that become those holy and_ divine 
oracles. [2.] Jf any man minister, either as 
a deacon, dist: ibuting the alms of the church 
and taking care of the poor, or as a private 


1. PETER. 


person, by charitable gift 
let him do it as of the 
giveth. He who has receive 
ability from God ought to minis 
tifully, and according to his ability. h 
rules ought to be followed and practised 
this end, that God in all things, in all y 
gifts, ministrations, and services, may 
glorified, that others may see your g 
works, and glorify your Father who is 
heaven (Matt. v. 16), through Jesus Chri 
who has procured and given these gifts 
men (Eph. iv. 8), and through whom z 
we and our services are accepted of G 
(Heb. xiii. 15), to whom, Jesus Christ, 
praise and dominion for ever and ever. Am 
Learn, First, It is the duty of Christiar 
in private, as well as ministers in publi 
to speak to one another of the things « 
God, Mal. iii. 16; Eph. iv. 29; Ps. exl 
10—12. Secondly, It highly concerns 
preachers of the gospel to keep close to th 
word of God, and to treat that word as be 
comes the oracles of God. Thirdly, Chris 
tians must not only do the duty of the 
place, but they must do it with vigour, ai 
according to the best of their abilities, Th 
nature of a Christian’s work, which is hig 
work and hard work, the goodness ai 
kindness of the Master, and the exce 
of the reward, all require that our e 
vours should be serious and vigorous, 
that whatever we are called to do for th 
honour of God and the good of others y 
should do it with all our might. Fourthl 
In all the duties and services of life w 
should aim at the glory of God as ox 
chief end; all other. views must be suk 
servient to this, which would sanctify ot 
common actions and affairs, 1 Cor. x 
Fifthly, God is not glorified by any t 
we do if we do not offer it to him tbr 
the mediation and merits of Jesus Ch 
God in all things must be glorified throu 
Jesus Christ, who is the only way to thi 
Father. Siathly, The apostle’s adoration ¢ 
Jesus Christ, and ascribing unlimited an 
everlasting praise and dominion to him 
prove that Jesus Christ is the most hig 
God, over all blessed for evermore. Amen. 
12 Beloved, think it not. strang 
concerning the fiery trial which is to 
try you, as though some _ strang 
thing happened unto you: 13 Bu 
rejoice, inasmuch as ye are partaker 
of Christ’s sufferings ; that, when hi 
er 

glory shall be revealed, ye may bh 
glad also with exceeding joy. 


ye be reproached for the name ¢ 
Christ, happy are ye; for the s iri 
of glory and of God resteth upon ya 
on their part he is evil spoken of, b 
on your part he is glorified. 15 
let none of you suffer as a murde 


Sd Rath ee ae a Seo os 


SHAP. IV Tetid cai alae 


J asa thief, or as an evildoer, | or as|the unkindnesses and persecutions of the 


| busybody 1 in other men’s matters. world, because they are forewarned of them. 


‘16 Yet if any man suffer as a Chris- ye sets ae marathi 
” 4 ying ourselves, are the terms upon 
tian, let him not be ashamed; but let| which Christ accepts of us to be his dis- 


him glorify God on this behalf. 17 |ciples. [3.] Christians ought not only to 
for the time is come that judgment be patient, but to rejoice, in their sharpest 
must begin at the house of God : and | S°1°st Svderngs OOF scour they eomuts 
Sar frst begin at us, somes Tshealbs the: are tokens of divine favour; they promote 


: the gospel and prepare for glo Those 
end be of them that obey not the/who rejoice in their deffetings for Christ 
pspel of God? 18 And if the righ- 


shall eternally triumph and rejoice with him 
in glory. 

(2:) From the fiery trial the apostle de- 
scends to a lower degree of ee 
of the tongue by slander and reproach, v 
He supposes that this sort of suffering would 
fall to their lot: they would be reviled, evil- 
spoken of, and slandered for the mame or 
sake of Christ. In such case he asserts, 
Happy are you, the reason of which is, 
“* Because you have the Spirit of God with 


‘the ungodly and the sinner appear ? 
9 Wherefore iet them that suffer 
according to the will of God commit 
ft he keeping of their souls éo him in 
+ well doing, as unto a faithful Creator. 


The uent repetition of counsel an? 
comfort to istians, considered as sufferers, 
mory chapter of this epistle, shows that| You, to fortify and comfort you; and the 

greatest danger these new converts were | Spirit of God is also the Spirit ‘of glory, 
in arose from the persecutions to which their | that will carry you through all, bring 
embracing Christianity exposed them. The | You off gloriously, and prepare and seal you 
good behaviour of Christians under suffer-| up for eternal glory. This glorious Spirit 
is the most difficult part of their duty, resteth upon you, resideth with you, dwelleth 
be et necessary both for the honour of|im you, supporteth you, and is pleased with 
j Chrict and their own comfort ; and therefore | you; and is not this an unspeakable privi- 
_ the apostle, having ieeted them in the lege? By your patience and fortitude in 
former part of this chapter to the great duty | Suffering, by your dependence upon the 
of mortification, comes here to direct them | promises of God, and adhering to the word 
im the necessary duty of patience under suf- which the Holy Spirit hath revealed, he is 
An unmortified spirit is very unfit} 9" your part glorified ; but by the contempt 
to bear trials. Observe, and reproaches cast upon you the Spirit 
I. The<postle’s kind manner of address to | tfself is _evil-spoken ‘of and blasphemed.” 
2 poor despised Christians: they were| Learn, [1.] The best men and the best 
things usually meet with reproaches in the 


world. Jesus Christ and his followers, the 
Spirit of God and the gospel, are all evil. 
spoken of. [2.] The happiness of good 
people not only consists with, but even 
flows from their afflictions : Happy are you. 
[3-] ‘That man who hath the Spirit of God 
resting upon him cannot be pea let 
his afflictions be ever so great: py are 
you ; for the Spirit cf God, &c. ie 
blasphemies and reproaches which evil sien 
cast upon good people are taken-by the 
Spirit of God as cast upon himself: Or 
for the same cause, that Christ suffered ;| their part he is evil-spoken of. [5.] When 
bay mmake us conformabie to him; he suffers good people are vilified for the name of 
in them, and feels in our infirmities ; and, if Christ his Holy Spirit is glorified in them. 
ers of his sufferings, we shail 2. That they should take care they did not 
alg be made partakers of his glory, and shall | suffer justly, as evil-doers, v. 15. Onewould 
meet him with cxceeding joy at his great} think such a caution as this needless to such 
“appearing to judge his enemies, and crown| an excellent set of Christians as these were. 
his faithful servants, 2 Thess. i. 7, &c. Learn,| But their enemies charged them with these 
2.) True Christians love and own the child-| and other foul crimes: therefore thea 2 
ren of God in their lowest and most dis- when he was settling the rules of the 
ing circumstances. The apostle owns) tian religion, thought these cautions neces- 
these poor afflicted Christians, and calls them | sary, forbidding every one of them to hurt 
his beloved. ‘True Christians never look | the life or the estate and property of any one, 
More amiable one to another than in their! or to do any sort of evil, or, without call and 
ities. [2.] ‘There is no reason for] necessity, to play the bishop i in another man’s 
Christians to think strange, or to wonder, atl charge, or usy himself in other men’s mat« 


: v. 9. 
II. Gis advice to them, relating to their 
“sufferings, which is, 
_ 1. Thattheyshculd not think them strange, 
nor be surprised at them, as if some unex- 
event befel them; for, 
__(1.) Though they be sharp and fiery, yet 
are designed only to try, not to ruin 
» to try their sincerity, strength, patience, 
and trust in God. On the contrary, they 
ought rather to rejoice urder their sufferings, 
use theirs may properly be called Christ’s 
. They are of the same kind, and 


EE SHE Rc 


> 


$ 
\ 


te i a ee ie Wh See i 


Advice to suffering Christrans. 


ters. To this caution he adds a direction, 
that if any man suffer for the cause of Chris- 
tianity, and with a patient Christian spirit, 
he ought not to account it a shame, but an 
honour to him; and ought to glorify God 
who hath thus dignified him, v. 16. Learn, 
(1.) The best of men need to be warned 
against the worst of sins. (2.) There is very 
little comfort in sufferings when we bring 
them upon ourselves by our own sin and 
folly. tis not the suffering, but the cause, 
that makes the martyr. (3.) We have rea- 
son to thank God for the honour if he calls 
us out to suffer for his truth and gospel, for 
our adherence to any of the doctrines or duties 
of Christianity. 

3. That their trials were now at hand, and 
they skould stand prepared accordingly, 
v..17,,18. 

(1.) He tells them that the time had come 
when judgment must begin at the house of God. 
The usual method of Providence has been 
this: When God brings great calamities and 
sore judgments upon whole nations, he 
generally begins with his own people, Isa. 
x. 12; Jer. xxv. 29 ; Ezek. ix. 6. ‘“ Such a 
time of universal calamity is now at hand, 
which was foretold by our Saviour, Matt. 
xxiv. 9, 10. ‘his renders all the foregoing 
exhortations to patience necessary for you. 
And you have two considerations to support 
you.” [1.] “ That these judgments will but 
begin with you that are God’s house and 
family, and will soon be over: your trials 
and corrections will not last long.” [2.] 
** Your troubles will be but light and short, 
in comparison of what shall befal the wicked 
‘vorid, your own countrymen the Jews, and 
the infidels and idolatrous people among 
whom you live: What shall the end be of 
those who obey not the gospel of God ?” Learn, 
First, The best of God’s servants, his own 
household, have so much amiss in them as 
renders it fit and necessary that God should 
sometimes correct and punish them with his 
judgments : Judgment begins at the house of 
God. Secondly, 'Those who are the family of 
God have their worst things in this life. 
Their worst condition is tolerable, and will 
soon be over. Thirdly, Such persons or 
societies of men as disobey the gospel of God 
are not of his church and household, though 
possibly they may make the loudest preten- 
sions. The apostle distinguishes the dis- 
obedient from the house of God. Fourthly, 
The sufferings of good people in this life are 
demonstrations of the unspeakable torments 
that are coming upon the disobedient and 
unbelieving : What shall the end be of those 
that obey not the gospel? Who can express 
or say how dreadful their end will be? 

(2.) He intimates the irremediable doom 
of the wicked: If the righteous scarcely be 
saved, where shall the ungodly and sinner 
appeur, v. 18 ‘This whole verse is taken 
from Prov. xi. 31, Behold the righteous shall 
be recompensed in the earth ; how much more 


1 PETER. | ae 


the wicked and the 
LXX. translate exactly as 
quotes it. Hence we ma 
grievous sufferings of good pec cr 
world are sad presages of much heay 
judgments coming upon impenitent sinne 
But, if we take the salvation here in t 
highest sense, then we may learn, (2.11 t 
as much as the best can do to secure 
salvation of their souls; there are so ma 
sufferings, temptations, and difficulties to 
overcome, so many sins to be mortified, tl 
gate is so strait and the way so narrow, th 
it is as much as the righteous can do to 
saved. Let the absolute necessity of salv 
tion balance the difficulty of it. Consider 
Your difficulties are greatest at first; Ge 
offers his grace and help ; the contest wi 
not last long; be but faithful to the de: th 
and God will give you the crown of life, Re 
ii. 0. [3.] The ungodly and the sinner ar 
unquestionably in a state of damnatio 
Where shall they appear ? How will th 
stand before their Judge? Where can the 
show their heads? If the righteous scarce 
be saved, the wicked must certainly perish. 
4. That when called to suffer, according | 
the will of God, they should look chiefly t 
the safety of their souls, which are put int 
hazard by affliction, and cannot be ke 
secure otherwise than by committing them te 
God, who will undertake the charge, if w 
commit them to him in well-doing; for] 
is their Creator, and has out of mere grac 
made many kind promises to them of eterna 
salvation, in which he will show himse 
faithful and true, v. 19. Learn, (1.) All th 
sufferings that befal good people come upon 
them according to the will of God. (2.) Iti 
the duty of Christians, in all their distresses 
to look more to the keeping of their sot 
than to the preserying of their bodies. The 
soul is of greatest value, and yet in mos 
danger. If suffering from without raise 
easiness; vexation, and other sinful and t 
menting passions within, the soul is then 
the greatest sufferer. If the soul be not we 
kept, persecution will drive people to apos- 
tasy, Ps. exxv. 3. (3.) ‘The only way to kee 
the soul well is to commit it to God, in 
well-doing. Commit your souls to God by 
solemn dedication, prayer, and patient 
severance in well-doing, Rom. ii. 7. (4) 
Good people, when they are in affliction, 
have great encouragement to commit thei 
souls to God, because he is their Creator 
and faithful in all his promises. 


CHAP.: Vitis ny Ga 


In which the apostle gives particular direetions, first to the elders, 
how to behave themselves towards their flock, ver. 1—4, then 
the younger, to be obedient and humble, and to east thet 
upon God, ver.3—7 He then exhorts all to sobriety, watch 
ness against temptations, and stedfastness in the faith, pri 195 
earnestly for them; and so conclades his epistle with a ais 
doxology, mutual salutations, and bis apostolical benedict 


V i NHE elders which are among y ov 
I exhort, who am also an elder 

and a witness of the sufferings o} 
y Med 


* 


Christ, and also a partaker of the 
giory that shall be revealed: 2 Feed 
the flock of God which is among you, 
taking the oversight thereof, not by 
constraint, out willingly; not for filthy 
Jucre, but of a ready mind. 3 Neither 
oa being lords over God’s heritage, 
but being ensamples to the flock. 4 
And when the chief Shepherd shall 
“appear, ye shall receive a crown of 
glory, that fadeth not away. 

Here we may observe, 

1. The persons to whom this exhortation 

is given—to the presbyters, pastors, and 

spiritual guides of the church, elders by 
_ office, rather than by age, ministers of those 
churches to whom he wrote this epistle. 
II. The person who gives this exhortation 
_—the apostle Peter: I exhort ; and, to give 
force to this exhortation, he tells them he 


, 


_was their brother-presbyter or fellow-elder, 
and so puts nothing upon them but what 
he was ready to perform himself. He was 
‘also a witness of the sufferings of Christ, being 
with him in the garden, attending him tothe 
palace of the high-priest, and very likely 
Riaing a spectator of his suffering upon the 
gross, at a distance among the crowd, Acts 
fii. 15. He adds that he was also a partaker 

_ of the glory that was in some degree revealed 
"at the transfiguration (Matt. xvii. 1—3), and 
eal be completely enjoyed at the second 
‘coming of Jesus Christ. Learn, 1. Those 
_ whose 'office it is to teach others ought care- 
fully to study their own dyty, as well as 
teach the people theirs. 2. How different 

_ the spirit and behaviour of Peter were from 
tbat of his pretended successors! He does 
“not command and domineer, but exhort. 
‘He does not claim sovereignty over all 
pastors and churches, nor style himself 
5 prince of the apostles, vicar of Christ, or head 
_ of the church, but values himself upon being 
_ anelder. All the aposties were elders, though 
every elder was not an apostle. 3. It was 
the peculiar honour of Peter, and a few more, 

_ to be the witnesses of Christ’s sufferings ; 
but it is the privilege of all true Christians to 
be partakers of the glory that shall be revealed. 
Ii. The pastor’s duty described, and the 
‘manner in which that duty ought to be per- 
formed. The pastoral duty is three-fold :— 
1. To feed the flock, by preaching to them 
sincere word of God, and ruling them 
according to such directions and discipline 
as the word of God prescribes, both which 
are implied in this expression, Feed the flock. 
2. The pastors of the church must take the 
oversight thereof. ‘The elders are exhorted 
to do the office of bishops (as the word sig- 
nifies), by personal care and vigilance over 
all the flock committed to their charge. 3. 
They must be examples to the flock, and 
ictise the holiness, self-denial, mortifica- 


“ » SA be nts hl De ae le ae WAS 
CHAP. V 


—__?* 


ere Advice to elders. 
tion, and all other Christian duties, which 
they preach and recommend to their people. 
These duties must be performed, not by con- 
straint, not because you must do them, not 
from compulsion of the civil power, or the 
constraint of fear or shame, but from a 
willing mind that takes pleasure in the work: 
not for filthy lucre, or any emoluments and 
profits attending the place where you reside, 
or any perquisite belonging to the office, but 
of a ready mind, regarding the flock more 
than. the fleece, sincerely and cheerfully 
endeavouring to serve the church of God; 
neither as being lords over God’s heritage, 
tyrannizing over them by compulsion and 
coercive force, or imposing unscriptural and 
human inventions upon them instead of 
necessary duty, Matt. xx. 25, 26; 2 Cor. i. 
24. Learn, (1.) The eminent dignity of the 
church of God, and all the true members of 
it. These poor, dispersed, suffering Chris- 
tians were the flock of God. ‘The rest of 
the world is a brutal herd. These are an 
orderly flock, redeemed to God by the great 
Shepherd, living in holy love and commu- 
nion one with another, according to the will 
of God. They are also dignified with the 
title of God’s heritage or clergy, his peculiar 
lot, chosen out of the common multitude for 
his own people, to enjoy his special favour 
and to do him special service. ‘The word is 
never restricted in the New Testament to 
the ministers of religion. (2.) The pastors of 
the church ought to consider their people as 
the flock of God, as God’s heritage, and treat 
them accordingly. ‘They are not theirs, te 
be lorded over at pleasure; but they are 
God’s people, and should be treated with 
love, meekness, and tenderness, for the sake 
of him to whom they belong. (3.) Those 
ministers who are either driven to the work 
by necessity or drawn to it by filthy lucre can 
never perform their duty as they ought, be- 
cause they do not do it willingly, and witha 
ready mind. (4.) The best way a minister can 
take to engage the respect of a people is to 
discharge his own duty among them in the 
best manner that he can, and to be a constant 
example to them of all that is good 

IV. -In opposition to that filthy lucre 
which many propose to themselves as their 
principal motive in undertaking and dis- 
charging the pastoral office, the apostle sets 
before them the crown of glory designed - 
by the great shepherd, Jesus Christ, for all 
his faithful ministers. Learn, 1. Jesus Christ 
is the chief shepherd of the whole flock and 
heritage of God. He bought them, and 
rules them; he defends and saves them for 
ever. He is also the chief shepherd over ali 
inferior shepherds; they derive their authority 
from him, act in his name, and are account- 
able to him at last. 2. ‘This chief shepherd 
will appear, to judge all ministers and under- 
shepherds, to call them to account, whether 
they have faithfully discharged their duty 
both publicly and privately according to the 


= ¥> 4 _— a ee” Ae ~ tee 


| 

Humitity recoinmended. 
foregoing directions. 3. Those that are 
found to have done their duty shall have 
what is infinitely better than temporal gain ; 
they shall receive from the grand shepherd 
a high degree of everlasting glory, a crown 
of glory that fadeth not away. 


5 Likewise, ye younger, submit your- 
selves unto theelder. Yea, allofyoube 
subject one to another, and be clothed 
with humility: for God resisteth the 
proud, and giveth grace to the hum- 
ble. 6 Humble yourselves therefore 
under the mighty hand of God, that 
he may exalt you in due time: 7 
Casting all your care upon him; for 
he careth for you. 


Having settled and explained the duty of 
the pastors or spiritual guides of the church, 
the apostle comes now to instruct the flock, 

I. How to behave themselves to their mi- 
nisters and to one another. He calls them 
the younger, as being generally younger than 
their grave pastors, and to put them in mind 
of their inferiority, the term younger being 
used by our Saviour to signify an inferior, 
Luke xxii. 26. He exhorts those that are 
younger and inferior to submit themselves to 
the elder, to give due respect and reverence 
to their persons, and to yield to their admo- 
nitions, reproof, and authority, enjoining and 
commanding what the word of God requires, 
Heb. xiii. 17. As to one another, the rule is 
that they should all be subject one to another, 
so far as to receive the reprocfs and counsels 
one of another, and be ready to bear one 
another’s burdens, and perform all the offices 
of friendship and charity one to another; and 
particular persons should submit to the di- 
rections of the whole society, Eph. v. 21; 
Jam. v. 16. These duties of submission to 
superiors in age or office, and subjection to 
one another, being contrary to the proud 
nature and selfish interests of men, he ad- 
vises them to be clothed with humility. “ Let 
your minds, behaviour, garb, and whole 
frame, be adorned with humility, as the most 
beautiful habit you can wear; this will render 
obedience and duty easy and pleasant; but, 
if you be disobedient and proud, God will 
set himself to oppose and crush you; for he 
resisteth the proud, when he giveth grace to 
the humble.” Observe, 1. Humility is the 
great preserver of peace and order in all 
Christian churches and societies, conse- 
quently pride is the great disturber of them, 
and the cause of most dissensions and 
breaches inthechurch. 2. There isa mutual 
opposition between God and the proud, so 
the word signifies; they war against him, 
and fe scorns them; he resisteth the proud, 
because they are like the devil, enemies to 
himself and to his kingdom among men, 
Prov. iii. 34. 3. Where God giveth grace 
to be humble, he will give more ¢crace. more 


1 PETER. - Be 


iat: 


A 


wisdom, faith, holiness, an 1 
the apostle. adds: Humble yo 
fore under the mighty hand Hd 
may exalt you in due time, v. 6. 
resisteth the proud, but giveth g 
humble, therefore humble yourselves, n 
only one to another, but to the great G 
whose judgments are coming upon the wo 
and must begin at the house of God (ch. i 
17); his hand is almighty, and can easi 
pull you down if you be proud, or exalt yo 
if you be humble ; and it will certainly do i 
either in this life, if he see it best for you, ¢ 
at the day of general retribution. 
(1.) The consideration of the omnipoten 
hand of God should make us humble an 
submissive to him in all that he ae 
us. (2.) Humbling ourselves to God u 
his hand is the next way to deliverance a 
exaltation ; patience under his chastisement 
submission to his pleasure, repentance, 
and hope in his mercy, will engage his heb 
and release in due time, Jam. iv. 7,10. 
II. The apostle, knowing that these 
tians were already under very hard circum 
stances, rightly supposes that what he ha 
foretold of greater hardships yet a comi 
might excite in them abundance of care ar 
fear about the event of these difficulties, 
the issue of them would be to themselve 
their families, and the church of God; foi 
seeing this anxious care would be a k 
burden, and a sore temptation, he gives 
the best advice, and supports it with a stron 
argument. His advice is to cast all thei 
care, or all care of themselves, upon Geo 
“Throw your cares, which are so cutting ant 
distracting, which wound your souls at 
pierce your hearts, upon the wise and graciou 
providence of God; trust in him with a firm 
composed mind. for he careth for you. Hi 
is willing to release you of your care, ani 
take the care of you upon himself. He wi 
either avert what you fear, or support you 
under it. He will order all events to you 
as shall convince you of his paternal love and 
tenderness towards you; and all shall be s 
ordered that no hurt, but good, shall com 
unto you,” Matt. vi. 25; Ps. Ixxxiv. 11 
Rom. viii. 28, Learn, 1. The best of Chris 
tians are apt to labour under the burden ¢ 
anxious and excessive care; the apostle ca 
it, all your care, intimating that the ca 
Christians are various and of more sorts tha 
one: personal cares. family cares, cares 01 
the present, cares for the future, cares fo 
themselves, for others, and for the churel 
2. The cares even of good people are 
burdensome, and too often very sinful ; 
they arise from unbelief and diffidence, 
they torture and distract the mind, un! 
for the duties of our place and hinder 
delightful service of God, they are ver 
minal. 3. ‘The best remedy against in 
derate care is to cast our care upon God 
resign every event to his wise and gracit 
determination. A firm belief of the rectitut 


iy 


Ais 
. : 


2a 
OO 


f the divine will and counsels calms the 
spirit of man. We ceased, saying, The will 
of the Lard be done, Acts xxi 14. 
8 Be sober, be vigilant; because 
_ your adversary the devil, as a roaring 
tion, walketh about, seeking whom he 
ay devour: 9 Whom resist sted- 
in the faith, knowing that the 
‘same afflictions are accomplished in 
your brethren that are in the world. 
_ Here the apostle does three things :— 
e I. He shows them their danger from an 
"enemy more cruel and restless than even the 
‘worst of men, whom he describes, 
in 1. By his characters and names. (1.) He is 
an adversary: ‘“‘ That adversary of yours ; not 
acommon adversary, but an enemy that im- 
pleads you, and litigates against you in your 
. rand depending cause, and aims at your 
‘a souls.” (2.) The devil, the grand accuser 
of all the brethren ; this title is derived from 
‘a word which signifies to strike through, or 
to stab. He would strike malignity into our 
‘natures, and poison into our souls. If he 
could have struck these people with passion 
and murmuring in their sufferings, perhaps 
e might have drawn them to apostasy and 
yuin. (3.) He is a@ roaring lion, hungry, 
_ fierce, strong, and cruel, the fierce and greedy 
” pursuer of souls. 
ts. By his business: He walks about, seek- 
. ing whom he may devour ; his whole design is 
to devour and destroy souls. To this end 
he is unwearied and restless in his malicious 
‘endeavours; for he always, night and day, 
oes about studying and contriving whom 
e may ensnare to their eternal ruin. 
~ Il. Hence he infers that it is their duty, 
1. To de sober, and to govern both the out- 
ward and the inward man by the rules of 
temperance, modesty, and mortification. 2. 
0 be vigilant ; not. secure or careless, but 
Yather suspicious of constant danger from 
this spiritual enemy, and, under that appre- 
hhension, to be watchful and diligent ta pre- 
~ent his designs and save our souls. 3. To 
_vesist him stedfast in the faith. It was the 
faith of these people that Satan aimed at; if 
he could overturn their faith, and draw them 
“into apostasy, then he knew he should gain 
$ point, and ruin their souls ; therefore, to 
destroy their faith, he raises bitter persecu- 


“ 


orld against them. This strong trial and 
mptation they must resist, by being well- 
rounded, resolute, and stedfast in the faith: 
0 encourage them to this, 
__TLl. He tells them that their care was not 
Singular, for they knew that the like afflic- 
tions befel their brethren in all parts of the 
_ world, and that all the people of God were 
ir fellow-soldiers in this warfare. . Learn, 
All the great persecutions that ever were 
in the world were raised, spirited up, and 
conducted, by the devil; he is the grand 
VoL. 


ro 


i: ik OP Zz CHAP. v The 


tions, and sets the grand potentates of the]. 


< af . 4 $e5 ¥ 
ae af ; — ial 
, ” “ : fap : “gr fF = 


apostle s prayer 
persecutor, as well as the deceiver and aveuser, 
of the brethren ; men are.his willing spiteful 
instruments, but he is the chief adversary 
that wars against Christ and his people, Gen. 
iii. 15; Rev. xii.12. 2. The design of Satan 
in raising persecutions against the faithful 
servants of God is to bring them to apostasy, 
by reason of their sufferings, and so to de- 
stroy their souls. ‘ 3. Sobriety and watchful- 


ness are necessary virtues at all times, but — 


especially in times of suffering and persecu- 
tion. ‘You must moderate your affection 
to worldly things, or else Satan will soon 
overcome you.” 4. “If you would over- 
come Satan, as a tempter, an accuser, or a 
persecutor, you must resist him stedfast in 
the faith; if your faith give way, you are 
gone; therefore, above all, take the shield of 
faith,’ Eph. vi. 16. 5. The consideration of 
what others suffer is proper to encourage us to 
bear our own share in any affliction: The same 
afflictions are accomplished in your brethren. 

10 But the God of all grace, who 
hath called us unto his eternal glory 
by Christ Jesus, after that ye have 
suffered a while, make you perfect, 
stablish, strengthen, settle you. 11 
To him be glory and dominion for 
ever and ever. Amen. 12 By Silva- 
nus, a faithful brother unto you, as Il 
suppose, I have written briefly, ex- 
horting, and testifying that this is the 
true grace of God wherein ye stand. 
13 The church that is at Babylon, 
elected together with you, saluteth 
you; and so doth Marcus my son. 
14 Greet ye one another with a kiss 
of charity. Peace be with you all 
that are in Christ Jesus. Amen. 

We come now to the conclusion of this 
epistle, which, 

I. The apostle begins with a most weighty 
prayer, which he addresses to God as the 
God of all grace, the author and finisher of 
every heavenly gift and quality, acknowledg- 
ing, on their behalf, that God had already 
called them to be partakers of that eternal 
glory, which, being his own, he had promised 
aild settled upon them, through the merit 
and intercession of Jesus Christ. Observe, 

1. What he prays for on their account, 
not that they might be excused from suffer- 
ings, but that their sufferings might be mo 
derate and short, and, after they had suffered 
awhile, that God would restore them to a 
settled and peaceable condition, and perfect 


his work in them—that he would establish. 


them against wavering, either in faith or 
duty, that he would strengthen those who 
were weak, and settle them upon Christ the 
foundation, so firmly that their union with 
him might be indissoluble and everlasting. 
Learn, (1.) All grace is from God; it 4s he 
2x ‘ yon 


<i) Be * ro. oa ae 
a ef ao * 


Se eee 


(Introduction. 


who restrains,* converts, comforts, and saves 
men by his grace. (2.) All who are called 
into a state of grace are called to partake of 
eternal slory and happiness. (3.) ‘Those who 
are called to be heirs of eternal life through 
Jesus Christ must, nevertheless, suffer in 
this world, but their sufferings will be but 
for a little while. (4.) ‘The perfecting, esta- 
blishing, strengthening, and settling, of good 
people in grace, and their perseverance therein, 
is so difficult a work, that only the God of 
all grace can accomplish it; and therefore he 
is earnestly to be sought unto by continual 
prayer, and dependence upon his promises. 

2. His doxology, v. 11. From this dox- 
ology we may learn that those who have ob- 
tained grace from the God of all grace should 
and will ascribe glory, dominion, and power, 
to him for ever and ever. 

II. He recapitulates the design of his 
writing this epistle to them (v. 12), which 
was, 1. ‘l'o testify, and in the strongest terms 
to assure them, that the doctrine of salvation, 
which he had explained and they had em- 
braced, was the true account of the grace of 
God, foretold by the prophets and published 
by Jesus Christ. 2. To exhort them ear- 
nestly that, as they had embraced the gospel, 
they would continue stedfast in it, notwith- 
standing the arts of seducers, or the persecu- 
tions of enemies. (1.) The main thing that 
ministers ought to aim at in their labours is 
to convince their people of the certainty and 
excellency of the Christian religion ; this the 
apostles did exhort and testify with all their 
might. (2.) A firm persuasion that we are 
in the true way to heaven will be the best 
motive to stand fast, and persevere therein. 

III. He recommends Silvanus, the person 
by whom he sent them this brief epistle, as 
a brother whom he esteemed faithful and 
friendly to them, and hoped they would ac- 
count him so, though ke was a minister of 
the uncircumcision. Observe, An honoura- 


AN ri e 


EXPOSITION, ae 
WITH PRACTICAL OBSERVATIONS, 


* 
OF THE SECOND EPISTLE GENERAL OF 


PETER. e 


ue penman of this epistle appears plainly to be the same who wrote the foregoing ; and,, 
ever difference some learned men apprehend they discern in the style of this epistle from ta 
the former, this cannot be a sufficient argument to assert that it was written by Si on ¥ 
succeeded the apostle James in the church at Jerusalem, inasmuch as he who wrote this € 
calls himself Simon Peler, and an apostle (v. 1), and says that he was one of the three a 
that were present at Christ’s transficuration (v. 18), and says expressly hal he nati 

The design of this second epistle is the same with that 
former, as is evident from the first verse of the third chapter, whence observe that, in the 
of God, we have need of precept upon precept, and line upon line, and all little enough t 

_*hem in remembrance ; and yet these are the things which should be most faithfully 


former epistle to them, ch. iii. 1. 


frequently remembered by us. 


es 


2 PETER. 


ble esteem of the ministers 
much to the success of th 
we are convinced they are 
profit more by their ministerial servil 
prejudices that some of these Jews 
have against Silvanus, as a minister 
Gentiles, would soon wear off when they w 
once convinced that he wasa faithful brot 
IV. He closes with salutations and 
lemn benediction. Observe, 1. Peter, 
at Babylon in Assyria, when he wrote fl 
epistle (whither he travelled, as the apo: 
of the circumcision, to visit that ch 
which was the chief of the dispersion), 
the salutation of that pene to the. 
churches to whom he wrote (v. 13), telli 
them that God had elected or chosen # 
Christians at Babylon out of the world, 
his church, and to partake of eternal 
tion through Christ Jesus, together w 
them and all other faithful Christians, eh. i. 
In this salutation he particularly joins Mz 
the evangelist, who was then with him, ar 
who was his son in a spiritual sense, bei 
begotten by him to Christianity. Ob 
All the churches of Jesus Christ ou 
have a most affectionate concern one 
other; they should love and pray fo 
another, and be as helpful one to anoth 
they possibly can. 2. He exhorts th 
to fervent love and charity one towar 
another, and to express this by giving # 
kiss of peace (v. 14), Bee td to t 
common custom of those times and cov 
tries, and so concludes with a benedictic 
which he confines to those thut ¢ 
in Christ Jesus, united to him by faith a 
sound members of his mystical body. — 
blessing he pronounces upon thei is peae 
by which he means all necessary good, a 
manner of prosperity; to this he adds h 
amen, in token of his earnest desire and 1 
doubted expectation that the blessing of peat 
would be the portion of all the faithful. 


a 


: CHAP. I. 
this chapter we have, 1. An introduction, or preface, making 

y for, and leading to, what is principally design-d by the 
“apostle, ver. 1—4. 11./An exhortation to advance and improve 
im all Christian graces, ver. 5—7. Ill. To enforce this exhorta- 
_ tion, and engage them seriously and heartily to comply with it, 
he eds, 1. A representation of the very great advantage which 
_will thereby acerne to them, ver. S—11. 2. A promise of the best 
mee the apostle was able to give to facilitate and forward 
gued work, wer. 12—15. 3. A declaration of the certain 
aud divine origin of the gospel! cf Christ, in the grace 
ereof they were exhorted to increase and persevere. 


wt IMON Peter, a servant and an 


that have obtained like precious faith 
h us through the righteousness of 
God and our Saviour Jesus Christ: 

* Grace and peace be multiplied 
nto you through the knowledge of 
rod, and of Jesus our Lord, 3 Ac- 
ding as his divine power hath given 
nto us all things that pertain unto life 
id godliness, through the knowledge 
‘him that hath called us to glory 
and yirtue: 4 Whereby are given 
unto us exceeding great and precious 
‘promises: that by these ye i ath be 


‘ oly Ghost to write once more to those who 
from among the Jews were turned to faith 
“im Christ, begins this second epistle with an 
introduction, wherein the same persons are 
described and the same blessings are desired 
hat are in the preface to his former letter ; 
but there are some additions or alterations 
which ought to be taken notice of, in all the 
‘three parts of the introduction. 
__ I. We have here a description of the per- 
son who wrote the epistle, ‘by the name of 
ee , as well as Peler, and by the title of 
Serves! as well as that of apostle. Peter, 
being in both epistles, seems to be the name 
nost frequently used, and with which he may 
be thought to be best pleased, it being given 
m by our Lord, upon his confessing Jesus 
be Christ the Son of the living God, and the 
ery name signifying and sealing that truth 
be the fundamental article, the rock on 
ich all must build; but the name Simon, 
ough omitted in the former epistle, is men- 
ned in this, lest the total omission of that 
name, which was given him when he was 
Cireumcised, should make the Jewish be- 
evers, who were all zealous of the iaw, to 
ecome jealous of the apostle, as if he dis- 
ed and despised circumcision. He here 
es himself a servant (as well as an apostle) 
f Jesus Christ ; in this he may be allowed 
glory: as David does, Ps. cxvi. 16. The 
rrice of Christ is the way to the highest 
ur, John xii. 26. Christ himself is ‘King 
gs, and Lord of lurds ; and he makes all 
servants kings and priests unto God, Rev. 
How great an honour is it to be the 


‘CHAP. I. 
‘servants of this Master! 


The felicity of the church. 
This is what we 
‘amnot, without sin, be ashamed of. To 
triumph in being Christ’s servant is very 
proper for those who are engaging others to 
enter into or abide in the service of Christ. 

II. We have an account of the people to 
whom the epistle is written. They are de- 
scribed in the former epistle as elect aceord- 
ing to the foreknowledge of God the Father, 
and here as having obtained precious faith in 
our Lord Jesus Christ ; for the faith here 
mentioned is vastly different from the false 
faith of the heretic, and the feigned faith of 
the hypocrite, and the fruitless faith of the 
formal professor, how orthodox soever he is. 
It is the faith of God’s elect (Tit. i. 1), wrought 
by the Spirit of God in effectual calling. .Ob- 
serve, 1. True saving faith is a precious grace, 
and that not only as it is very uncommon, 
very scarce, even in the visible church, a very 
small number of true believers among a great 
multitude of visible professors (Matt. xxii. 14), 
but true faith is very excellent and of very 
great use and advantage to those who have 
it. The just lives by faith, a truly divine spi- 
ritual life ; faith procures all the necessary 
supports and comforts of this excellent life; _ 
faith goes to Christ, and buys the wine and 
milk (Isa. lv. 1) which are the proper nou- 
rishment of the new creature; faith buys 
and brings home the tried gold, the heavenly 
treasure that enriches; faith takes and puts 
on the white raiment, the royal robes that 
clothe and adorn, Rey. iii. 18. Obsery e, 
2 Faith is alike precious in the private 
Christian and in the apostle; it produces the 
same precious effects in the one and in the 
other. Faith unites the weak believer to 
Christ as really as it does the strong one, and 
purifies the heart of one as truly as of an- 
other ; and every sincere believer is by his 
faith justified in the sight of God, and that 
from all sins, Acts xiii. 39. Faith, in whom- 
soever it exists, takes hoia of the same pre- 
cious Saviour, and applies the same precious 
promises. 3. This precious faith is obtained 
of God. Faith is the gift of God, wrought by 
the Spirit, who raised up Jesus Christ from 
the dead. 4. ‘The preciousness of faith, as 
well as our obtaining it, is through the righ- 
teousness of Christ. The satisfactory meri- 
torious righteousness and obedience of Christ 
gives faith all its value and preciousness: 
and the righteousness of such a person can- 
not but be of infinite value to those who by 
faith receive it. For, (1.) This Jesus Christ 
is God, yea, our God, as it is in the original, 
He is truly God, an infinite Being, who has 
wrought out this righteousness, and there- 
fore it must be of infinite value. (2.) He is 
the Saviour of those that believe, and as such 
he yielded this meritorious obedience; and 
therefore it is of such great benefit and ad- 
vantage to them, because, as surety and Sa- 
viour, he wrought out this righteousness in 
their stead. 

IIL We have the apustoticai benediction, 


o. 7 < Fae. 


Advancement in holiness, 


Christ evidence that they are the children of 
God, who is good to all, but is especially 
good to Israel. 

‘Il. All the forementioned graces must be 
had, or we shall not be thoroughly furnished 
for all good works—for the duties of the first 
and second table, for active and passive obe- 
dience, and. for those services wherein we are 
to imitate God as well as for those wherein 
we only obey him—and therefore to engage 
us to an industrious and unwearied pursuit 
of them, the apostle sets forth the advan- 
tages that redound to all who successfully 
labour so as to get these things to be and 
abound in them, v.8—11. These are proposed, 

1. More generally, v. 8. The having these 
things make not barren (or slothful) nor un- 
fruitful, where, according to the style of the 
Holy Ghost, we must understand a great deal 
more than is expressed; for when it is said 
concerning Ahaz, the vilest and most pro- 
voking of all the kings of Judah, thut he did 
not right in the sight of the Lord (2 Kings 
xvi. 2), we are to understand as much as if it 
had been said, He did what was most offen- 
sive and abominable, as the following ac- 
count of his life shows; so, when it is here 
said that the being and abounding of all 
Christian graces in us will make us neither 
inactive nor unfruitful, we are thereby to un- 
derstand that it will make us very zealous 
and lively, vigorous and active, in all prac- 
tical Christianity, and eminently fruitful in 
the works of righteousness. These will bring 
much glory to God, by bringing forth much 
fruit among men being fruitful in knowledge, 
or the acknowledging of our Lord Jesus Christ, 
owning him to be their Lord, and evidencing 
themselves to he his servants by their 
abounding in the work that he has given 
them to do. This is the necessary conse- 
quence of adding one grace to another; for, 
where all Christian graces are in the heart, 
they improve and strengthen, encourage and 
cherish, one another; so they all thrive and 
grow (as the apostle intimates in the begin- 
ning of v. 8), and wherever grace abounds 
there will be an abounding in good works. 
How desirable it is to be in such a case the 
apostle evidences, v. 9. There he sets forti 
how miserable it is to be without those quick- 
ening fructifying graces; for he who has not 
the forementioned graces, or, though he pre- 
tends or seems to have them, does not exer- 
cise and improve them, is blind, that is, as to 
spiritual and heavenly things, as the next 
words explain it; He cannot see far off. This 
present evil world he can see, and dotes upon, 
but has no discerning at all of the world to 
come, so as to be affected with the spiritual 


' privileges and heavenly blessings thereof. 


He who sees the excellences of Christianity 
must needs be diligent in endeavours after 
all those graces that are absolutely necessary 
for obtaining glory, honour, and immortality ; 
but, where these graces are not obtained nor 
endeaveured after, men are not able to look 


a NEY Ze, eon 


2 PETER. Tae 


forward to the things that 
way off in reality, though i 
in their apprehension, they are at 
tance, because they put them Ayo 
them; and how wretched is co 
who are thus blind as to the awfully 
things of the other world, who cannot se 
thing of the reality and certainty, the gre 
ness and nearness, of the glorious rew 
God will bestow on the righteous, and t 
dreadful punishment he will inflict on 1 
ungodly! But this is not all the misery 
those who do not add to their faith virti 
knowledge, &c. They are as unable to leo 
backward as forward, their memories 
slippery and unable to retain what is pa 
their sight is short and unable to 
what is future; they forget that they 
been baptized, and had the means, and 
laid under the obligagions to holiness of hear 
and life. By baptism we are engaged ir 
holy war against sin, and are solemnly bo’ 
to fight. against the flesh, the world, and 
devil. Often call to mind, and seriou 
meditate on, your solemn engagement 
be the Lord’s, and your peculiar advant 
and encouragements to lay aside all filthine: 
of flesh and spirit. + ae 
2. The apostle proposes two particula 
advantages that will attend or follow upoi 
diligence in the work of a Christian: stability 
in grace, and a triumphant entrance i 
glory: ‘These he brings in by resuming his 
former exhortation, and laying it down 
other words ; for what in v. 5 is expressed bj 
giving diligence to add to faith virtue, &c., i 
expressed in v. 10 by giving diligence to maki 
our calling and election sure. Here we may 
serve, (1.) It is the duty of believers to m 
their election sure, to clear it up to themsel 
that they are the chosen of God. (2.) The 
way to make sure their eternal election is 
make out their effectual calling: none can 
look into the book of God’s eternal counsels 
and decrees ; but, inasmuch as whom God dic 
predestinate those he also called, if we cam 
find we are effectually called, we may con- 
clude we are chosen to salvation. (3.) It 
requires a great deal of diligence and labour 
to make sure our calling and election : th 
must be a very close examination of our. 
selves, a very narrow search and strict en- 
quiry, whether we are thoroughly converted, 
our minds enlightened, our wills renewed, 
and our whole souls changed as to the bent 
and inclination thereof; and to come to 4 
fixed certainty in this requires the utme 
diligence, and cannot be attained and kep' 
without divine assistance, as we may learn 
from Ps. exxxix. 23; Rom. viii. 16. “ Bi 
how great soever the labour is, do not thi 
much of it, for great is the adyantage P 
gain by it; for,” [1.] “ By this you wi 
kept from falling, and that at all times 
seasons, even in those hours of temptatu 
that shall be on the earth.” When othe 
shall fall inte heinous and scandalous si 


those who are thus diligent shall be enabled 
to walk circumspectly and keep on in the way 
of their duty; and, when many fall into 
errors, they shall be preserved sound in the 
_ faith, and stand perfect and complete in all 
the willof God. [2.] Those who are diligent 
in the work of religion shall have a tri- 
__ umphant entrance into glory; while of those 
few who get to heaven some are scarcely 
saved (1 Pet. iv. 18), with a great deal of 
_ difficulty, even as by fire (1 Cor. iii. 15), those 
__ who are growing in grace, and abounding in 
__ the work of the Lord, shall have an abundant 
entrance into the joy of their Lord, even that 
everlasting kingdom where Christ reigns,and 
they shall reign with him for ever and ever. 
_ 12 Wherefore I will not be negli- 
gent to put you always in remem- 
_ brance of thesethings, though ye know 
_ them, and be established in the pre- 
sent truth. 13 Yea, I think it meet, 
as long as I am in this tabernacle, to 
‘stir you up by putting you in re- 
-membrance; 14 Knowing that shortly 
I must put off this my tabernacle, 
even as our Lord Jesus Christ hath 
showed me. 15 Moreover I will en- 
_ deavour that ye may be able after my 
‘decease to have these things always 
‘m remembrance. 
3 _ I. Theimportanceandadvantage of progress 
_and perseverance in grace and holiness made 
the apostle to be very diligent in doing the 
york of a minister of Christ, that he might 
_ thereby excite and assist them to be diligent 
‘im the duty of Christians. If ministers be 
aegligent in their work, it can. hardly be 
expected that the people will be diligent 
in theirs; therefore Peter will not be negli- 
gent (thatis, at no time or place, in no part 
of his work, to no part of his charge), but 
will be exemplarily and universally diligent, 
‘and that in the work of a remembrancer. 
This is the office of the best ministers, even 
the apostles themselves; they are the Lord’s 
“remembrancers (Isa. lxii.6.); they are espe- 
‘Cially bound to make mention of the promises, 
ot put God in mind of his engagements to 
do good to his people; and they are the 
geople’s remembranccrs, making mention of 
God's precepts, and putting them in mind 
‘of the doctrines and duties of Christianity, 
“that they may remember God’s command- 
“ments, to do them. And this the apostle 
- does, though some persons might think it 
needless, imasmuch as they already knew 
those things that he writes about, and were 
established in the very truth that he insists 
upon. Observe, 1. We need to be put in 
“mind of what we already know to prevent 
our forgetting it, and to improve our know- 
edge, and reduce all to practice. 2. We 
must be established in the belief of the truth, 
hat we may not be shaken by every wind of 


CHAP. 


bi Reka Sled 
a * 
Spirituai exertions. 
doctrine, and especially in that whichis the 
present trath, the truth more peculiarly ne- 
cessary for us to know in our day, that which 
belongs to our peace, and which is more 
especially opposed in our time. The great doc- 
trines of the gospel, that Jesus is the Christ, 
that Jesus Christ came into the world to save 
‘sinners, that those who believe in the Lord 
Jesus Christ shall be saved, and ail that believe 
in God must be careful to maintain good works— 
these are truths the apostles insisted on in 
their day; these are faithful sayings, and wor- 
thy of all acceptation in every age of the 
Christian church. And, as these must be 
constantly affirmed by ministers (Tit. iii. 8), 
so the people are to be well instructed and 
established therein, and yet must. after all 
their attainments in knowledge, be put in 
mind of such things as cannot be too clearly 
known nor too firmly believed. The most 
advanced Christians cannot, while in this 
world, be above ordinances, nor beyond the 
need of those means which God hasappointed 
and does afford. And, if the people need 
teaching and exhortation while they are in 
the body, it is very meet and just that minis- 
ters should, as long as they are in this taber- 
nacle, instruct and exhort them, and bring 
those truths to their remembrance that they 
have formerly heard, this being a proper 
means to stir them up to be diligent and 
lively in acourse of gospel-obedience. 

Il. The apostle, being set upon the work, 
tell us (v. 14) what makes him earnest in this 
matter, even the knowledge he had, not only 
that he must certainly, but also that he must 
shortly, put off this tabernacle. Observe, 
1. The body is "but the tabernacle of the 
soul. It is a mean and movable structure, 
whose stakes can be easily removed, and its 
cords presently broken. 2. This tabernacle 
must be put of. We are not to continue long 
in this earthly house. As at night we put off 
our clothes, and lay them by, so at death we 
must put off our bodies, and they must be 
laid up in the grave till the morning of the 
resurrection. 3. The nearness of death makes 
the apostle diligent in the business of life. 
Our Lord Jesus had shown him that the time 
of his departure was at hand, and therefore 
he bestirs himself with greater zeal and dili- 
gence, because the time is short. He must 
soon be removed from those to whom he 
wrote; and his ambition being that they 
should remember the doctrine he had deli- 
vered to them, after he himself was taken 
away from them, he commits his exhortation 
to writing. The apostle had not any great 
opinion of oral tradition. This was not 
so proper a means to reach the end he was 
in pursuit of.. He would have them always 
to remember these things, and not only to 
keep them in mind, but also to make mention 
of them, as the original words import. Those 
who fear the Lord make mention of his nume, 
and talk of his loving-kindness. This is the 
way to spread the knowiedge of the Lord 


Pe an ap ee oe. ee ee 


| 


Evidence of the gospel. 


by put into a capacity to do this. 


16 For we have not followed cun- 
ningly devised fables, when we made 
known unto you the power and 
coming of our Lord Jesus Christ, but 
were eyewitnesses of his majesty. 
17 For he received from God the Fa- 
ther honour and glory, when there 
came such a voice to him from the 
excellent glory, This is my beloved 
Son, in whom I am well pleased. 
18 And this voice which came from 
heaven we heard, when we were with 


him in the holy mount: 


Here we have the reason of giving the 
foregoing exhortation, and that with somuch 


diligence and seriousness. These things are 
not idle tales, or a vain thing, but of undoubted 
truth and vast concern. 
a cunningly devised fable. These are not the 
words of one who hath a devil, nor the con- 
trivance of any number of men who by 
cunning craftiness endeavour to deceive. 
The way of salvation by Jesus Christ is 
eminently the counsel of God, the most 
excellent contrivance of the infinitely wise 
Jehovah; it was he that invented this way 
of saving sinners by Jesus Christ, whose 
power and coming are set forth in the gospel, 
and the apostle’s preaching was a making of 
these things known. 1. The preaching of 
the gospel is a making known the power of 
Christ, that he is able to save to the uttermost 
all who come to God by him. He is the 
mighty God, and therefore can save from both 
the guilt and the filth of sin. 2. The coming 
of Christ alsois made known by the preaching 
of the gospel. He who was promised imme- 
diately after the fall of man, as in the ful- 
ness of time to be born ofa woman, has now 
come in the flesh; and whosoever denies 
this is an antichrist (1 John iv. 3), he is ac- 
tuated and influenced by the spirit of anti- 
christ ; but those who are the true apostles 
and ministers of Christ, and are directed and 
guided by the Spirit of Christ, evidence that 
Christ has come according to the promise 
which all the Old-Testament believers died in 
the faith of, Heb. xi.39. Christ hascome in the 
flesh. Inasmuch as those whom he under- 
takes to save are partakers of flesh and blood, he 
himself alsotook part of the same, that he might 
suffer in their nature and stead, and thereby 
make anatonement. This coming of Christ 
the gospel is very plain and circumstantial in 
setting forth; but there is a second coming, 
which it likewise mentions, which the minis- 
ters of the gospel ought also to make known, 
when he shall come in the glory of his Father 
with all his holy angels, for he is appointed to 
be Judge both of quick and dead. He will 
come to judge the world in righteousness by 


2 PEPER. a 


and this the apostle had at heart: and those 
who have the written word of God are there- 


The gospel is not 


the everlasting gospel, an¢ 
account of pigesee don 
whether good or evil. 3. Ar 
gospel of Christ has-been . 
called a fable by one of those wre' 
call themselves the ‘successors of St. P 
yet our apostle proves that itis of the 
certainty and reality, inasmuch as during 
blessed Saviour’s abode here on earth, wl 
he took on Him the form of a servant 
was found in fashion as aman, he sometit 
manifested himself to be God, and particul: 
to our apostle and the two sons of ( 
who were eye-witnesses of his divine majes 
when he was transfigured before them, and 
Jace did shine as the sun, and his raiment wu 
white as the light, exceedingly white, as sno 
soas no fuller on earth can whiten them. T) 
Peter, James, and John, were eye-witnesses 
and therefore might and ought to attest ; 
surely their testimony is true, when # 
witness what they have seen with their e 
yea, and heard with their ears: for, besid 
the visible glory that Christ was invested w 
here on earth, there was an audible yo 
from heaven. Here observe, (1.) What 
gracious declaration was made: This is 
beloved Son, in whom I am well pleased—th 
best voice that ever came from heaven 
earth ; God is well pleased with Christ, a1 
with us in him. This is the Messiah wh 
was promised, through whom all who belies 
in him shall be accepted and saved. (2.) Th 
declaration is made by God the Father, wl 
thus publicly owns his Son (eyen in his sta 
of humiliation, when he was in the form of 
servant), yea, proclaims him to be his beloy 
Son, when he is in that low condition; ye: 
so far are Christ’s mean and low circumstance 
from abating the love of the Father to hi 
that his laying down his life is said to bea 
special reason of the Father’s love, Joh 
x. 17. (3.) The design of this voice w 
do our Saviour a singular honour while } 
was here below: He received honour a 
glory from God the Father. This is the } 
son whom God delights to honour. As h 
requires us to give honour and glory to h 
Son by confessing him to be our S. viour 

to 


so does he give glory and honour 
Saviour by declaring him to be his § 
(4.) This voice is from heaven, called here 
excellent glory, which still reflects ag 
glory upon our blessed Saviour. This deel 
ration is from God the fountain of honour, 
and from heaven the seat of glory, wh 
God is most gloriously present. (5.) 
voice was heard, and that so as to be u 
stood, by Peter, James, and John. The 
only heard a sound (as the people did, 
xii. 28, 29), but: they understood the sense 
God opens the ears and understandings 
his people to receive what they are con 
to know, when others are like Paul’s co 
panions, who only heard a sound of 
(Acts ix. 7), but understood not the mea 
thereof, and therefore are said not to heat 


voice of him that spoke, Acts xxii. 9. 
sed are those who not only hear, but 
fierstand, who believe the truth, and feel 
the power of the voice from heaven, as he 
did who testifieth these things: and we have 
=i the reason in the world to receive his 
ere for who would refuse to give 
redit to what is so circumstantially laid 
ywn as this account of the voice from 
of which the apostle tells us, (6.) It 
was heard by them in the holy mount, when 
they were with Jesus? The place wherein 
God aifords any peculiarly gracious mani- 
festation of himself is thereby made holy, 
pt with an inherent holiness, but as the 
pund was holy where God appeared to 
ses (Exod. iii. 5), and the mountain holy 
mn which the temple was built, Ps. lxxxvii. 
1. Such places are relatively holy, and to be 
as such during the time that men in 
le ves experience, or may, by warrant 
the word, believingly expect, the special 
esence and gracious influence of the holy 
i glorious God. 


19 We have also a more sure word 
prophecy; whereunto ye do well 
t ye take heed, as unto a light that 

eth in a dark place, until the day 
wn, and the day star arise in your 
rts: 20 Knowing this first, that 
) prophecy of the scripture is of any 
ivate interpretation. 21 For the 
cophecy came not in old time by the 
il of man: but holy men of God 
ake as they were moved by the 
oly Ghost. 


In these words the apostle lays down an- 
her argument to prove the truth and reality 
the gospel, and intimates that this second 
bof is more strong and convincing than 
former, and more unanswerably makes 
it that the doctrine of the power and coming 
our Lord Jesus Christ is not a mere fable 
cunning contrivance of men, but the wise 
vonderful counsel of the holy and gracious 
For this is foretold by the prophets and 
nen of the Old Testament, who spoke and 
fe under the influence and according to 
lirection of the SpiritofGod. Here note, 
IT. The description that is given of the 
ptures of the Old Testament: they are 
d @ more sure word of prophecy. 1. Itis 
pphetical declaration of the power and 
ing, the Godhead and incarnation, of 
Saviour, which we have in the Old Tes- 
ent. It is there foretold that the seed of 
woman shall bruise the serpent’s head. 
power to destroy the devil and his 
orks, and his being made of a woman, are 

re foretold; and the great and awful Old- 
fament name of God, Jehovah (as read by 
pme), signifies only He will de; and that 
mame of God (Exod. iii. 14) is rendered by 
many, 1 will be that I will be; and, thus 


57. CHAP. I. 


ane LL SSS 


Ne ee ee a ee 


Inspiration of the scriptures. 
understood, they point at God’s being incar- 
nate in order Saks scdaniptian and salvation 
of his people as what was fo come. But the 
New Testament is a history of that whereof 
the Old Testament is a prophecy. All the 
prophets and the law prophesied until John, 
Matt. xi. 13. And the evangelists and the 
apostles have written the history of what 
was before delivered as prophecy. Now the 
accomplishment of the Old Testament by 
the New, and the agreeableness of the New 
Testament to the Old, are a full demonstra- 
tion of the truth of both. Read the Old 
Testament as a prophecy of Christ, and with 
diligence and thankfulness use the New as 
the best exposition of the Old. 2. The Old 
Testament is a@ more sure word of prophecy. 
It is so tothe Jews who received it as the 
oracles of God. Following prophets con- 
firmed what had been delivered by those 
who went before, and these prophecies had 
been written by the express command, and 
preserved by the special care, and many of 
them fulfilled by the wonderful providence of 
God, and therefore were more certain te 
those who had all along received and read 
the scriptures than the apostle’s account of 
this veice from heaven. Moses and the pro- 
phets more powerfully persuade than even 
miracles themselves, Luke xvi. 31. How 
firm and sure should our faith be, who have 
such a firm and sure word to rest upon! 
All the prophecies of the Old Testament are 
more sure and certain to us who have the 
history of the most exact and minute accom- 
plishment of them. 

Il. The encouragement the apostle gives 
us to search the scriptures. He tells us, 
We do well if we take heed to them ; that is, 
apply our minds to understand the sense, 
and our hearts to believe the truth, of this 
sure word, yea, bend ourselves to it, that 
we may be moulded and fashioned by it. 
The word is that form of doctrine into which 
we must be cast (Rom. vi. 17); that formu- 
lary of knowledge (Rom. ii. 20) by which we 
are to regulate our thoughts and sentiments, 
our words and confessions, our whole life 
and conversation. If we thus apply our- 
selves to the word of God, we certainly do 
well in all respects, what 1s pleasing to God 
and profitable to ourselves ; and this indeed 
is but paying that regard which is due to 
the oracles of God. But, in order to this 
giving heed to the word, the apostle suggests 
some things that are of singular use to those 
who would attend to the scriptures to any 
good purpose. 1. They must account and 
use the scripture as a light which God hath 
sent into and set up in the world, to dispel 
that darkness which is upon the face of the 
whole earth. The word is a lamp to the 
feet of those who use it aright ; this discovers 
the way wherein men ought to walk ; this is 
the mears whereby we come to know the 
way of hfe. 2. They. must acknowledge 
their own darkness. ‘This world is a place 


ails Wr ane “piel 


SS 


‘ , oye 


Ww a tere Sa» af pr . , 
oe oS “ di 11 res ne sll 
‘ ‘ fs 


Inspiration of the scriptures. 


of error and ignorance, and every man in 
the world is naturally without that know- 
ledge which is necessary in order to attain 
eternal life. 3. If ever men are made wise 
to salvation, it is by the shining of the word 
of God into their hearts. Natural notions 
of God are not sufficient for fallen man, who 
does at best actually know a great deal less, 
and yet does absolutely need to knowa great 
deal more, of God than Adam did while he 
continued innocent. 4. When the light of 
the scripture is darted into the blind mind 
and dark understanding by the Holy Spirit 
of God, then the spiritual day dawns and 
the day-star arises in that soul. ‘his en- 
lightening of a dark benighted mind is like 
the day-break that improves and advances, 
spreads and diffuses itself through the whole 
soul, till it makes perfect day, Prov. iv. 18. 
It is a growing knowledge; those who are 
this way enlightened never think they know 
enough, till they come to know as they are 
known. ‘To give heed to this light must 
needs be the interest and duty of all; and 
all who do truth come to this light, while 
evil-doers keep at a distance from it. 

Til. The apostle lays down one thing as 

reviously necessary in order to our giving 
need to, and getting good by, the scriptures, 
and that is the knowing that all prophecy is 
cf divine origin. Now this important truth 
he not only asserts, but proves. 1. Observe, 
No scripture prophecy is of private inter- 
pretation (or a man’s own proper opinion, an 
explication of his own mind), but the revela- 
tion of the mind of God. This was the 
difference between the prophets of the Lord 
and the false prophets who have been in the 
world. The prophets of the Lord did not 
speak nor do any thing of their own mind, 
as Moses, the chief of them, says expressly 
(Num. xvi. 28), I have not done any of the 
works (nor delivered any of the statutes and 
ordinances) of my own mind. But false pro- 
phets speak a vision of their own heart, not 
out of the mouth of the Lord, Jer. xxiii. 16. 
The prophets and penmen of the scripture 
spoke and wrote what was the mind of God; 
and though, when under the influence and 
guidance of the Spirit, it may well be sup- 
posed that they were willing to reveal and 
record such things, yet it is because God 
would have them spoken and written. But 
though the scripture be not the effusion of 
man’s own private opinion or inclination, but 
the revelation of the mind and will of God, 
yet every private man ought to search it, and 
come to understand the sense and meaning 
thereof. 2. ‘This important truth of the di- 
vine origin of the scriptures (that what is 
contained in them is the mind of God and 
not of man) is to be known and owned by all 
who will give heed to the sure word of pro- 
phecy. ‘That the scriptures are the word of 
God is not only an article of the true Chris- 
‘ian’s faith, but also a matter of science or 
knowledge. As a man not barely believes. 


2 PETER. 


n 
4 
“= 


but knows assuredly #] 
his particular friend in w 
proper, peculiar, distinguish 
characters of his friend, so th 
knows that book to be the word of € 
and upon which he sees all the proper 
and characters of a divinely inspired } 
He tastes a sweetness, and fecls a po 
sees a glory, in it truly divine. 3. 
vinity of the scriptures must be kno 
acknowledged in the first place, before 1 
can profitably use them, before they can. 
good heed to them. To call off our m 
from all other writings, and apply them 
peculiar manner to these as the only cert 
and infallible rule, necessarily requires 
being fully persuaded that these are divi 
inspired, and contain what is truly the m 
and will of God. tl 
IV. Seeing it is so absolutely neces 
that persons be fully persuaded of the sei 
ture’s divine ongin, the apostle (v. 21) 4 
us how the Old ‘Testament came to be | 
piled, and that, 1. Negatively: It came 
by the will of man. Neither the things the 
selves that are recorded, and make up 
several parts of the Old Testament, are 
opinions of men, nor was the will of ani 
the prophets or penmen of the scriptures 
rule or reason why any of those things | 
written which make up the’ canon of 
scripture. 2. Affirmatively: Holy men 
God spoke as they were moved by the E 
Ghost. Observe, (1.) They were holy n 
of God who were employed about that | 
which we receive as the word of God. 
Balaam and Caiaphas, and others who 1 
destitute of holiness, had any thing of 
spirit of prophecy, upon occasion, yet § 
persons were not employed to write any } 
of the scriptures for the use of the church 
God. All the penmen of the scriptures ¥ 
holy men of God. ~ (2.) These holy menu 
moved by the Holy Ghost in what they de 
vered as the mind and will of God. 1 
Holy Ghost is the supreme agent, the h 
men are but instruments. [1.] The E 
Ghost inspired and dictated to them w 
they were to deliver of the mind of G 
[2.] He powerfully excited and effectu 
engaged them to speak (and write) what 
had put into their mouths. [3.] Heso wi 
and carefully assisted and directed them in 
delivery of what they had received from | 
that they were effectually secured from | 
the least mistake in expressing what they 
vealed; so that the very words of seri 
are to be accounted the words of the | 
Ghost, and all the plainness and simplie 
all the power and virtue, all the elegz 
and propriety, of the very words and 
sions are to be regarded by us as proc 
rom God. Mix faith therefore with w 
you find in the scriptures; esteem and 
verence your Bible as a book written byt 
men, inspired, influenced, and assisted by 
Holy Ghost. BT 


AP CURR E Oy ge ee PLY OC et 


- CHAP. IL. Divine judgments: 


i: Co cas 


CHAP. IL. 


e apostle, having in the foregoing chapter exhorted them to pro- 
ed and advance in. the Christian race, now comes to remove, 
2a much as in him las. what he could not but apprehend would 
binder their complying with his exhortanon. Ue therefore 
gives them fair warning of false teachers, by whom they might 
“ein danyer of being seduced. To prevent this, I. [le describes 
these seducers as impious in themselves, and very pernicious to 
others, ver. 1—3. Ii. He assures them of the punishment that 
shall be miflicted on them, ver. 3—6. IIT. He tells us how con- 
teary the method is which God takes with those who fear him, 
ver. 7-9. IV. He fills up the rest of the chapter with a further 
deseription of those séducers of whom he would have them 
beware. 


ie: UT there were false prophets also 
among the people, even as there 
| shall be false teachers among you, 
_ who privily shall bring in damnable 
_ heresies, even denying the Lord that 
_ bought them, and bring upon them- 
selves swift destruction. 2 And 
many shall follow their pernicious 
_ ways; by reason of whom the way of 
_ truth shall be evil spoken of. 3 And 
_ through covetousness shall they with 
_ feigned words make merchandise of 
pyou-— 

I. In the end of the former chapter there is 
mention made of holy men of God, who lived 
‘in the times of the Old Testament, and were 
used as the amanuenses of the Holy Ghost, 

__ in writing the sacred oracles; but in the be- 
: ginning of this he tells us they had, even at 
_ that time, false prophets in the church as well 
_ astrue. In all ages of the church, and under 
_ all dispensations, when God sends true pro- 
' phets, the devil sends some to seduce and 
_ deceive, false prophets in the Old Testament, 
and false Christs, false apostles, and seducing 
_ teachers, in the New. Concerning these ob- 
_ serve, 1. Their business is to bring in de- 
structive errors, even damnable heresies, as 
the business of teachers sent of God is to 
_ show the way of truth, even the true way to 
_ everlasting life. There are damnable heresies 
_ as well as damnable practices; and false 
_ teachers are industrious to spread pernicious 
errors. 2. Damnable heresies are commonly 
7 brought in privily, under the cloak and colour 
 oftruth. 3. Those who introduce destructive 
heresies deny the Lord that bought them. 
_ They reject and refuse to hear and learn of 
_ the great teacher sent from God, though he 
is the only Saviour and Redeemer of men, 
who paid a price sufficient to redeem as many 
_ worlds of sinners as there are sinners in the 
world. 4. Those who bring in errors de- 
_ structive to others bring swift (and therefore 
Peace) destruction upon themselves. Self-de- 
_ stroyers are soon destroyed; and those who 
are so hardened as to propagate errors de- 
_ Structive to others shall surely and suddenly 
be destroyed. and that without remedy. 
_ If. He proceeds, in the second verse, to 
tell us the consequence with respect to others; 
2 casa we may learn, 1. Corrupt leaders 
_ seldom fail of many to follow them; though 


iniquity like water, and are pleased to live in 
error. The prophets prophesy falsely, and 
the people love io haveit so.. 2. The spread- 
ing of error will bring up an evil report on 
the way of truth; that is, the way of salva- 
tion by Jesus Christ, who is the way, the 
truth, and the life. ‘The Christian religion is 
from the God of truth as the author, leads te 
true happiness in the enjoyment of the true 
God as the end, and works trith in the in- 
ward part as the means of acceptably serving” 
God. And yet this way of truth is traduced_ 
and blasphemed by those who embrace and 
advance destructive errors. ‘This the apostle 
has foretold as what should certainly come 
to pass. Let us not be offended at any thing 
of this in our day, but take care that we give 
no occasion to the enerny to blaspheme the 
holy name whereby we are called, or speak 
evil of that way whereby we hope to be saved. 

III. Observe, in the next place, the method 
seducers take to draw disciples after them: 
they use feigned words ; they flatter, and by 
good words and fair speeches deceive the 
hearts of the simple, inducing them to vield 
entirely to the opinions which these seducers 
endeavour to propagate, and sel! and deliver 
themselves over to the instruction and go- 
vernment of these false teachers, who make 
a gain of those whom they make their pro- 
selytes, serving themselves and making some 
advantage of them; for all this is through 
covetousness, with a desire and design to get 
more wealth, or credit, or commendation, by 
increasing the number of their followers. 
The faithful ministers of Christ, who show 
men the way of truth, desire the profit and 
advantage of their followers, that they may 
be saved; but these seducing teachiers desire 
and design only their own temporal advantage 
and worldly grandeur. 

—3 Whose judgment now of a long 
time lingereth not, and their damna- 
tion slumbereth not. 4 For if God 
spared not the angels that sinned, but 
cast them down to hell, and delivered 
them into chains of darkness, to be 
reserved unto judgment; 5 And 
spared not the old world, but saved 
Noah the eighth person, a preacher ot 
righteousness, bringing in the flood 
upon the world of the ungodly; 6 
And turning the cities of Sodom and 
Gomorrha into ashes condemned them 
with an overthrow, making them an 
ensample unto those that after should 
live ungodly. 

Men are apt to think that a reprieve is the 
forerunner of a pardon, and that if judgment 
be not speedily executed it is, or will be, 
certainly reversed. But the apostle tells us 


_ the way of error is a pernicious way, yet many | that how successful and prosperous soever 
are ready to walk tnerein. Men drink in! false teachers may be, and that for a time, 


ye’ 2 ie ae 


Divine judgments. 
yet their judgment lingereth not. God has 
determined long ago how he will deal with 
them. Such unbelievers, who endeavour to 
turn others from the faith, are condemned 
already, and the wrath of God abideth on 
them. The righteous Judge will speedily 
take vengeance; the day of their calamity is 
at hand, and the things that shall come upon 
them make haste. ‘lo prove this assertion, 
here are several examples of the righteous 
judgment of God, in taking vengeance on 
sinners, proposed to our serious consideration. 

I. See how God dealt with the angels who 
sinned. Observe, 1. No excellency will 
exempt a sinner from punishment. If the 
angels, who excel us vastly in strength and 
knowledge, violate the law of God, the sen- 
tence which that law awards shall be executed 
upon them, and that without mercy or 
mitigation, for God did not spare them. 
Hence observe, 2. By how much the more 
excellent the offender, by so much the more 
severe the punishment. These angels, who 
had the advantage of men as to the dignity 
of their nature, are immediately punished. 
There is no sparing them for a few days, no 
favour at all shown them. 3. Sin debases 
and degrades the persons who commit it. 
The angels of heaven are cast down from 
the height cf their excellency, and divested 
of all their glory and dignity, upon their 
disobedience. Whoever sins against God 
does a manifest hurt to himself. 4. ‘Those 
who rebel against the Ged of heaven shall 
all be sent down to hell. There is no place 
nor state between the height of glory and 
the depth of misery in which they shall be 
allowed to rest. If creatures sin in heaven, 
they must suffer in hell. 5. Sin is the work 
of darkness, and darkness is the wages of 
sin. The darkness of misery and torment 
follows the darkness of sin. ‘Those who will 
not walk according to the light and direction 
of God’s law shall be deprived of the light 
of God’s countenance and the comforts of 
his presence. 6. As sin binds men oyer to 
punishment, so misery and torment hold 
men under punishment. The darkness which 
is their misery keeps them so that they 
cannot get away from their torment. 7. The 
last degree of torment is not till the day of 
judgment. ‘The sinning angels, though in 
hell already, are yet reserved to the judg- 
ment of the great day. 

II. See how God dealt with the old world, 
even in much the same way that he dealt 
with the angels. He spared not the old 
world. Here observe, 1. The number of 
offenders signifies no more to procure any 
favour than the quality. If the sin be uni- 
versal, the punishment shall likewise extend 
toall. But, 2. If there be but a few righ- 
teous, they shall be preserved. God does 
not destroy the good with the bad. In wrath 
he remembers mercy. 3. Those who are 
preachers of righteousness in an. age of uni- 
versal corruption dnd degeneracy, holding 


2 PETER. 


AY Pe” ee 


ee 


ile dey 


Sorth the word of life ii i 
exemplary conversation, shall be pre 
a time of general destruction. 4. 
make use of those creatures as the 
ments of his vengeance in punishing sinne 
which he at first made and appointed fe 
their service and benefit. He destroyed th 
whole world by water; but observe, 5. Whe 
was the procuring cause of this: it was 
world of ungodly men. Ungodliness pui 
men out of the divine protection, and ex 
poses them to utter destruction. ~— 
III. See how God dealt with Sodom ai 
Gomorrah ; though they were situated in a 
country like the garden of the Lord, yet, ii 
in such a fruitful soil they abound in sin 
God can soon turn a fruitful land into bar- 
renness and a well-watered country into di 
and ashes. Observe, 1. No political union 
or confederacy can keep off judgments from 
a sinful people. Sodom and the neighbour- 
ing cities were no more secured by th 
regular government than the angels by the 
dignity of their nature or the old world by 
their vast number. 2. God can make use 0 f 
contrary creatures to punish incorzigible 
sinners. He destroys the old world by ~ater, 
and Sodom by fire. He who keeps fize and 
water from hurting his people (Isa. xliti, 2) 
can make either to destroy his enemies ; 
therefore they are never safe. 3. Most 
heinous sins bring most grievous judgments. 
Those who were abominable in their vices 
were remarkable for their plagues. Those 
who are sinners exceedingly before the Lord 
must expect the most dreadful vengeance. 
4. The punishment of sinners in former ages 
is designed for the example of those whe 
come after. “ Follow them, not only in { 
time of living, but in their course and way of 
living.””, Men who live ungodly must see 
what they are to expect if they go on still in ~ 
a course of impiety. Let us take warning by 
all the instances of God’s taking vengeance, 
which are recorded for our admonition, an‘ 
to prevent our promising ourselves impunity, 
though we go on in a course of sin. “Re 


7 And delivered just Lot, vexed 
with the filthy conversation of the 
wicked: 8 (For that righteous man_ 
dwelling among them, in seeing and 
hearing, vexed Ais righteous soul from 
day to day with their unlawful deeds 5)” 
9 The Lord knoweth how to deliver” 
the godly out of temptations, and to” 
reserve the unjust unto the day of 
judgment to be punished. - 

When God sends destruction on the un-_ 
godly, he commands deliverance for th 
righteous; and, if he rain fire and brimstene 
on the wicked, he will cover the head ef the 
just, and they shall be hid in the day of his” 
anger. This-we have an instance of in his” 
preserving Lot. Here observe, 1. The clin- 


— 


al given of Lot ; he is called a just man; 
he was as to ‘the generally prevailing 
bent of his heart and through the main of 
_ his -conversation. God does not account 
- men just or unjust from one single act, but 
_ from their general course of life. And here 
is a just man in the midst of a most corrupt 
and profligate generation universally gone 
_ off from all good. He does not follow the 
multitude to do evil, but inacity of injustice 
a walks uprightly. 2. The impression the 
_ sins of others made upon this righteous man. 
: ‘Though the sinner takes pleasure in his 
wickedness, it is a grief and vexation to the 
_ soul of the righteous. In bad company we 
"cannot escape either guilt or grief. Let the 
ging of others be a trouble to us, otherwise 
it will not be possible for us to keep onr- 
" ‘selves pure. 3. Here is particular mention 
_ of the duration and continuance of this good 
7 man’s grief and vexation: it was from day 
to day. Being accustomed to hear and see 
their wickedness did not reconcile him to it, 
_ nor abate of the horror that was occasioned 
by it. This is the righteous man whom God 
- preserved from the desolating judgment that 
destroyed all round about him. From this 
_ instance we are taught to argue that God 
_ knows how to deliver his people and punish 
hhis enemies. It is here presupposed that 
the righteous must. have their temptations 
and trials. The devil and his instruments 
will thrust sore at them, that they may fall ; 
and, if we will get to heaven, it must be 
It is therefore 
“our duty to reckon upon and prepare for 
them. Observe here, (1.) The Lord knows 
_ those that are his. We has set apart him 
who is godly for himself ; and, if there is but 
one in five cities, he knows him; and where 
there is a greaterynumber he cannot be 
_ ignorant of nor overlook any one of them. 
- (2.) The wisdom of God is never ata loss 
_ about ways and means to deliver his people. 
They are often utterly at a loss, and can see 
no way; he can discover a great many. 
(3.) The deliverance of the godly is the work 
: of God, that which he concerns himself in, 
both his wisdom to contrive the way and his 
power to work out the deliverance out of 
temptation, to prevent their falling into sin 
and their being ruined by their troubles. 
And surely, if he can deliver out of tempta- 
tion, he could keep from falling into it if he 
did not see such trials to be necessary. (4.) 
God makes a very great difference in his 
"dealings with the godly and the wicked. 
When he saves his people from destruction, 
he delivers over his enemies to deserved ruin. 
The unjust has no share in the salvation (xod 
works out for the righteous. The wicked are 
; reserved to the day of judgment. Here we see, 
_ [1.] There isa day of judgment. God has ap- 
ointed a day wherein he will judge the world. 
ia 2.) The preservation of impenitent sinners 
ig only a reserving of them to the day of the 
Tevelation of the righteous judgment of God. 


; 


; through many tribulations. 


CHAP. 1h 


ee ae VC 


ad 


10 But chiefly them that walk after 
the flesh in the lust of uncleanness. 
and despise government. Presump- 
tuous: are they, selfwilled, they are 
not afraid to speak evil of dignities. 
1] Whereas angels, which are greater 
in power and’ might, bring not ‘railing 
accusation against them before the 
Lord. 12 But these, as natural brute 
beasts, made to be taken and de- 
stroyed, speak evil of the things that 
they understand not; and shall ut- 
terly perish in their own corruption ; 
13 And shall receive the reward of 
unrighteousness, as they that count 
it pleasure to riot in the day time. 
Spots they are and blemishes, sport- 
ing themselves with- their own de- 
ceivings while they feast with you; 
14 Having eyes full of adultery, and 
that cannot cease from sin; beguiling 
unstable souls: a heart they have 
exercised with covetous practices; 
cursed children: 15 Which have 
forsaken the right way, and are gone 
astray, following the way of Balaam 
the son of Bosor, who loved the wages 
of unrighteousness; 16 But was re- 
buked for his iniquity: the dumb ass 
speaking with man’s voice forbad the 
madness of the prophet. 17 These 
are wells without water, clouds that. 
are carried with a tempest ; to whom 
the mist of darkness is reserved for 
ever. 18 For when they speak great 
swelling words of vanity, they allure ~ 
through the lusts of the flesh, through 
much wantonness, those that were 
clean escaped from them who live in 
error. 19 While they promise them 
liberty, they themselves are the ser- 
vants of corruption: for of whom a 
man is overcome, of the same is he 
brought in bondage. 20 For if after 
they have escaped the pollutions of 
the world through the knowledge of 
the Lord and Saviour Jesus Christ, 
they are again entangled therein, and 
overcome, the latter end is worse 
with them than the beginning. 21 
For it had been better for them not 
to have known the way of righteous- 
ness, than, after they have known éé, 
to turn from the holy commandment 
delivered unto them. 22 But it is 


False teachers. <A ; 


bari a a ni Sk | 


2 PETER. 


False teachers. 
nappened unto them according to the 
true proverb, The dog is turned to his 
own vomit again; and the sow that was 
washed to her wallowing in thé mire. 

The apostle’s design being to warn us of, 
and arm us against, seducers, he now re- 
turns to discourse more particularly of them, 
and give us an account of their character 
and conduct, which abundantly justifies the 
righteous Judge of the world in reserving 
them in an especial manner for the most 
severe and heavy doom, as Cain is taken 
under special protection that he might be 
kept for uncommon vengeance. But why 
will God thus deal with these false teachers? 
This he shows in what follows. 

I. These walk after the flesh ; they follow 
the devices and desires of their own hearts, 
they give up themselves to the conduct of 
their own fleshly mind, refusing to make 
their reason stuop to divine revelation, and 
to bring every thought to the obedience of 
Christ ; they, in their lives, act directly 
contrary to God’s righteous precepts, and 
comply with the demands of corrupt nature. 
Evil opinions are often accompanied with 
evil practices ; and those who are for propa- 
gating error are for improving in wicked- 
ness. ‘They will not sit down contented in 
the measure of iniquity to which they have 
attained, nor is it enough for them to stand 
up, and maintain, and defend, what wicked- 
ness they have already committed, but they 
walx after the flesh, they go on in their sinful 
course, and increase unto more ungodliness 
and greater degrees of impurity and uncleai:- 


_ ness too; they also pour contempt on those 


whor God has set in authority over them and 
requires them to honour. These therefore de- 
spise the ordinance of God, and we need not 
wonder at it, for. they are bold and daring, 
obstinate and refractory, and will not only 
cherish contempt in their hearts, but with their 
tongues will utter slanderous and reproach- 
ful words of thosewho are set over them. 

II. This he aggravates, by setting forth 
the very different conduct of more excellent 
creatures, even the angels, of whom observe, 
1. They are greater in power and might, and 
that even than those who are clothed with 
authority and power among the sons of 
men, and much more than those false 
teachers who are slanderous revilers of ma- 
gistrates and governors; the good angels 
vastly exceed us in all natural and moral 
excellences, in strength, understanding, and 
holiness too. 2. Good angels are accusers 
of sinful creatures, cither of their own kind, 
or ours, or both. ‘Those who are allowed to 
behold the face of God, and stand before his 
throne, cannot but have a zeal for his ho- 
nour, and accuse and blame those who dis- 
honour him. 3. Angels bring their accusa- 
tions of sinful creatures before the Lord ; 
they do not publish their faults, and teil 


their crimes to their fellow-creatures, in al 


way of calumny and slander; 
the Lord, ne is a udge 
avenger, of all impiety and 
Good angels isle nb bitter revi 
base reproaches with any of the ac 
or charges they bring against the 
and worst of criminals. Let us, wh 
that God’s will may be done on earth as i 
in heaven, imitate the angels in this pa 
cular ; if we complain of wicked men, let 
be to God, and that not with rage and 1 
viling, but with compassion and compose 
ness of mind, that may evidence that 
belong to him who is meek and merciful. 
III. The apostle, having shown (v. I 
how unlike seducing teachers are to fl 
most excellent creatures, proceeds (v. 1 
show how like they are to the most infe 
they are like the horse and mule, which ha 
no understanding ; they are as natural brut 
beasts, made to be taken and destroyed. Met 
under the power of sin, are so far from 0} 
serving divine revelation that they do no 
exercise reason, nor act according to th 
direction thereof. They walk by sight, ant 
not by faith, and judge of things accordin 
to their senses; as these represent thin, 
pleasant and agreeable, so they must be ap 
proved and esteemed. Brute-creatures fol 
low the instinct of their sensitive appetite 
and sinful man follows the inclination of h 
carnal mind ; these refuse to employ the un 
derstanding and reason God has given them 
and so are ignorant of what they might ant 
ought to know; and therefore observe, 1 
Ignorance is the cause of eyil-speaking 
and, 2. Destruction will be the effect of it 
These persons shall be utterly destroyed in 
their own corruption. Their vices not onl 
expose them to the wrath of God in anothe 
world, but often bring them to misery ant 
ruin in this life; and surely such impuden 
offenders, who glory in their shame, and 
whom openness in sin is an improvemen’ 
the pleasure of sinning, most justly des 
all the plagues of this life and the pains 
the next in the greatest extremity. There. 
fore whatever they meet with is the just 
reward of their unrighteousness. Such sin 
ners as sport themselves in mischief deceiv 
themselves and disgrace all they belong | 
for by one sort of sins they prepare t 
selves for another; their extravagant fe 
ings, their intemperance in eating and dri 
ing, bring them to commit all manner 0} 
lewdness, so that their eyes are full of adul- 
tery, their wanton looks show their o 
impure lusts and are designed and directei 
to kindle the like in others; and this is 
they cannot cease from—the heart is in 
tiate in lusting and the eye incessant ia 
looking after what may gratify their unc 
desires, and those who are themselves impu- 
dent and incessant in sin are very diligent 
and often successful in deceiving others a 
drawing others into the same excess of Ti 
But here observe who those are whe are 1 


greatest Canger of being led away into 
and impiety, even the unstable. ‘Those 
whvuse hearts are not established with grace 
are easily turned into the way of sin, or else 
such sensual wretches would not be able to 
prevail upon them, for these are no: only 
notous and lascivious, but covefous also, and 
these practices their hearts are exercised 
with; they pant after riches, and the desire 
of their souls is to the wealth of this world: 
‘it is a considerable part of their work to con- 
trive to get wealth ; in this their hearts are 
eee. and then they execute their pro- 
; and, if men abandon themselves to all 
sorts of lusts, we cannot wonder that the 
a e should call them cursed children, for 
are liable to the curse of God de- 
‘nounced against such ungodly and unrigh- 
feous men, and they bring a curse upon all 
who hearken and adhere to them. 
__1V. The apostle (v. 15, 16) proves that 
they are cursed children, even such covetous 
ersons as fhe Lord abhors, by showing, 1. 
have forsaken the right way ; and it 
cannot be but such self-seekers must be out 
of the right way, which is a self-denying 
Way. 2. They have gone into a wrong way: 
“anf have erred and strayed from the way of 
3, and gone over into the path which leads 
to death, and takes hold of hell ; and this he 
makes out by showing it to be the way of 
Balaam, the son of Bosor. (1.) That is a way 
of unrigliteousness into which men are led 
by the wages of unrighteousness. (2.) Out- 
ward temporal good things are the wages 
imners expect and promise themselres, 
} they are often disappointed. (3.) 
The inordinate love of the good things of 
this world turns men out of the way which 
leads to the unspeakably better things of 
ther life; the love of riches and honour 
ed Balaam out of the way of his duty, 
ough he knew that the way he took dis- 
ed the Lord. (4.) hose who from the 
principle are guilty of the same’ prac- 
es with notorious sinners are, in the judg- 
ent of God, the followers of such vile 
ers, and therefore must reckon upon 
at last where they are: they shall have 
ur portion with those in another world 
Whom they imitated in this. (5.) Heinous 
ad hardened sinners sometimes mect with 
tbukes for their iniquity. God stops them 
their way, and opens the mouth of con- 
ence, or by some startling provicdence 
les and affrights them. (6.) Though 
ne more uncommon and extraordinary 
Duke may for a little while cool men’s 
age, and hinder their violent progress in 
way of sin, it will not make them for- 
© the way of iniquity and go over into the 
y of holiness. If rebuking a sinner for his 
iniquity would have made a man return to 
is duty, surely the rebuke of Balaam must 
e produced this effect; for here is a sur- 
prising miracle wrought: the dumb ass, in 
feuse micutl no man can expect tu vet 


CUAP. IL 


e 
false teachers, 
with revroof, is enabled to speak, and that 
with a human voice, and to her owner and 
master (who is here called a prophet, for ths 
Lord appeared and spoke sometimes. to 
him (Num. xxii. 23, 24), but indeed he 
was among the prophets of the Lord: as 
Judas among the apostles of Jesus Christ), 
and she exposes the madness of his conduct 
and opposes his going on in this evil way, 
and yet all in vain. Those who will not 
yield to usual methods of reproof wiil be but 
little influenced by miraculous appearances 
to turn them from their sinful courses. 
Balaam was indeed restrained from actually 
cursing the people, but he had so strong a 
desire after the honours and riches that were 
promised him that he went as far as he 
2euld, and did his utmost to get from under 
the restraint that was upon him. 

V_ ‘The apostle proceeds (v. 17) to a fur- 
ther description of seducing teachers, whom 
he sets forth, 

1. As wells, or fountains, without water. 
Observe, (1-) Ministers should be as wells or 
fountains, where the people may find instruc- 
tion, direction, and comfort; but (2.) False 
teachers have nothing of this to impart to 
those who consult them: the word of truth 
is the water of life, which refreshes the souls 
that receive it; but these deceivers are set 
upon spreading and promoting error, and 
therefore are set forth as empty, because there 
isno truth in them. In vain then are all our 
expectations of being fed and filled with 
knowledge and understanding by those who 
are themselves ignorant and empty. 

2. As clouds carried with a tempest. When 
we see acloud we expect a refreshing shower 
from it ; but these are clouds which yield no 
rain, for they are driven with the wind, but 
not of the Spirit, but the stormy wind or 
tempest of their own ambition and covetous- 
ness. ‘I'hey espouse and spread those opi- 
nions that will procure most applause and 
advantage to themselres ; and as clouds ob- 
struct the light of the sun, and darken the 
air, so do these darken counsel by words with- 
oul knowledge and wherein there is no truth ; 
and, seeing these men are for promoting 
darkness in this world, it is very just that the 
mist of darkness should be their portion in 
the next. Utter darkness was prepared for 
the devil, the great deceiver, and his angels, 
those instruments that he uses to turn men 
from the truth, and therefore for them it is 
reserved, and that for ever; the fire of bell is 
everlasting, and the smoke of the buttomless 
pit rises up for ever and ever. And it is just 
with God to deal thus with them, because (L.} 
‘They allure those they deal with, and draw 
them inte a net, or catch them as men do 
fish ; and, (2.) lt is with great sweiling words 
of vanitu, lofty expressions, which have a 
great sound, but little sense. (3.) They work 
upon (ae corrupt affections and carnal flesnly 
lusts of men, proposing what 1s grateful to 
them. «nd, (4.) ‘Phey seduce persons who 
34—VL 


ee Shas ES pe ee 


Wl 
f 


Aye 


hurtful and destructive errors. Observe, 
{1.] By application and industry men attain 
a skilfulness and dexterity in ‘promoting 
error. ‘They are as artful and as successful 
as the fisher, who makes angling his daily 
employment. The business of these men is 
to draw disciples after them, and in their 
methods and management there are some 
things worth observing, how they suit their 
bait to those they desire to catch. [2.] Er- 
roneous teachers have a peculiar advantage 
to win men over to them, because they have 
sensual pleasure to take them with ; whereas 
the ministers of Christ put men upon’ self- 
denial, and the mortifying of those lusts that 
others gratify and please: wonder not there- 
fore that truth prevails no more, or that errors 
spread so much. [3.] Persons who have for 
a while adhered to the truth, and kept clear 
of errors, may by the subtlety and industry 
of seducers be so far deceived as to fall into 
thoseerrors they had for a while clean escaped. 
“ Be therefore always upon your guard, main- 
tain a godly jealousy of yourselves, search 
the scriptures, pray for the Spirit to instruct 
and establish you in the truth, walk humbly 
with God, and watch against every thing 
that may provoke him to give you up to a 
reprobate mind, that you may not be taken 
with the fair and specious pretences of these 
false teachers, who promise liberty to all who 
will hearken to them, not true Christian li- 
berty for the service of God, but a licentious- 
ness in sin, to follow the devices and desires 
of their own hearts.” To prevent these 
men’s gaining proselytes, he tells us that, in 
the midst of all their talk of liberty, they 
themselves are the vilest slaves, for they are 
the servants of corruptions their own lusts 
have gotten a complete victory over them, 
and they are actually in bondage to them, 
making provision for the flesh, to satisfy its 
cravings, comply with its directions, and obey 
its commands. Their minds and hearts are 
so far corrupted and depraved that they have 
neither power nor will to refuse the task that 
is imposed on them. They are conquered 
and captivated by their spiritual enemies, 
and yield their members servants of unrigh- 
teousness - and what a shame it is to be over- 
come and commanded by those who are them- 
selves the servants of corruption, and slaves to 
their own lusts! This consideration should 
prevent our being led away by these se- 
ducers; and to this he adds another (v. 20): 
it is not only a shame and disgrace to be se- 
duced by those who are themselves the slaves 
of sin, and led captive by the devil at his 
pleasure, but it is a real detriment to those 
who have clean escaped from those who live 
in error, for hereby their latter end is made 
worse than their beginning. Here we see, 
Kirst, It is an.advantage to escape the pol- 
lwions of the world, to be kept from gross 


and scandalous sins, though men are not! 


re eae . 
False teachers 2 PETER. a 


‘in reality avoided and kept at a distance from 
‘those who spread and those who embraced 


thorouglily converted ands 
for hereby we.are kept fr 
who are truly serious and en 
who are openly profane ; wl 
with others to the same excess of 
abandon ourselves to the sins of the 
afflict and dishearten those who end 
to walk as becomes the gospel, and s| 
the hands of those who are al 
in open rebellion against the Most 
well as alienate ourselves more from G@ 
and harden our hearts against him. Second 
Some men are, for a time, kept from the p 
lutions of the world, by the knowledge 
Christ, who are not savingly renewed int 
spirit of their mind. A religious educat 
has restrained many whom the grace of € 
has not renewed: if we receive the light 
the truth, and have a notional knowledge 
Christ in our heads, it may be of some fp 
sent service to us ; but we must receive 
love of the truth, and hide God’s é 
our heart, or it will not sanctify and save 
Thirdly, Those who have, fora time, escaj 
the pollutions of the world, are at first’ 
snared and entangled by false teachers, w 
first perplex men with some plausible 
specious objections against the truths of 
gospel; and the more ignorant and unsta 
are hereby made to stagger, and bro 
question the truth of doctrines they I 
ceived, because they cannot solve 
difficulties, nor answer all the obj 
that are urged by these seducers. For 
When men are once entangled, they | 
easily overcome; therefore should Christi 
keep close to the word of God, and wa 
against those who seek to perplex and | 
wilder them, and that because, if meny 
have once escaped are again entangled, i 
latter end is worse with them than the beginni 
VI. The apostle; in the last two verses 
the chapter, sets himself to prove thate 
of apostasy is worse than a state of igno 
for it is a condemning of the way of rig 
ness, after they have had some knowle 
it, and expressed some liking to it ; it art 
in it a declaring that they have found so 
iniquity in the way of righteousness a 
some falsehood in the word of truth. NN 
to bring up such an evil report upon t 
good way of God, and such a false chai 
against the way of truth, must nec 
expose to the heaviest condemnation; t 
misery of such deserters of Christ and 
gospel is more unavoidable and more into 
rable than that’ of other offenders; 
God is more highly provoked by tho 
by their conduct despise the gospel, as 
as disobey the law, and who reproach 
pour contempt upon God and his 
‘The devil more narrowly watches and x 
closely confinesthose whom he has recover 
after they had once gone off from him @ 
professed to be the followers of the Ji 
Jesus Christ (Matt. xii. 45); they are I 
under a stronger guard, and no wond 


@ 


D. 67. 
should be so when they have licked up their 
own vomit again, returning to the same 

errors and impieties that they had once cast 

off and seeme :o detest and loathe, and wal- 

,owing in that filthiness from which they ap- 

peared once to be really cleansed. Well, if 
_ the scripture gives such an account of Chris- 

tianity on the one hand, and of sin on the 
‘other, as we have here in these two verses, 
_we certainly ought highly to approve of the 
former and persevere therein, because it is a 

way of righteousness, and a holy command- 
‘ment, and to loathe and keep at the greatest 
distance from the latter because it is set forth 
as most offensive and abominable. ; 
CHAP. III. 


4 

_ The apostle, drawing towards ‘ ne conclusion of his sevond epistle, 
begins this last chapter wit! repeating the account of his design 
_ and scope in writing a second time to them, ver.1—2. Il. He 
ds to mention one ring that induced him to write this 
~ second epistle, namely, the coming of scoffers, whom he describes, 
yer. 3—7. HUI. He instructs and establishes them in the coming 
of our Lord Jesus Christ to judgment, ver. 8—J0. IV. He sets 
. forth the use and improvement which Christians ought to make 
_ of Christ’s second coming, aud that dissolution and renovation of 
things which will accompany that solemn coming of our Lord, 

_ ver. 11—18. 


-FENHIS second epistle, beloved, I 
_ # now write unto you; in both 
which I stir up your pure minds by 
“way of remembrance: 2 That ye 
may be mindful of the words which 
were spoken before by the holy pro- 
phets, and of the commandment of us 
the apostles of the Lord and Saviour. 
_ That the apostle might the better reach his 
end in writing this epistle, which is to make 
them steady and constant in a fiducial and 
_ practical remembrance of the doctrine of the 
_ gospel, he, 1. Expresses his special affection 
_ and tenderness for them, by calling them be- 
loved, hereby evidencing that he added to 
_ godliness brotherly-kindness, as he had (ch.i.7) 
_ exhorted them to do, Ministers must be ex- 

mples of love and affection, as well as life 
and conversation. 2. He evinces a sincere 
. love to them, and hearty concern for them, 
_ by writing the same thing to them, though 
in other words. It being safe for them, it 
shall not be grievous to him to write upon 
_ the same subject, and pursue the same de- 

sign, by those methods which are most likely 
Berancceed. 3. The better to recommend the 
tive he tells them that what he would 


i. 


nave them to remember are, (1.) The words 
spoken by the holy prophets, who were divinely 
mspired, both enlightened and sanctified by 
the Holy Ghost ; and, seeing these persons’ 
minds were purified by the sanctifying ope- 
ration of the same Spirit, they were the better 
disposed to receive and retain what came 
_ from God by the holy prophets. (2.) The 
commandments of the apostles of the Lord and 
Saviour ; and therefore the disciples and ser- 
_ yants of Christ ought to regard what those who 
_ are sent by him have declared unto them to be 
the will of their Lord. What God has spoken 
the prophets of the Old Testament, and 


Ou 


rist has commanded by the apostles of the 


See Gee ier: 


The cavils of infidels 

New, cannot but demand and deserve to be 
frequently remembered ; and those who me- 
ditate on these things will feel the quickening 
virtues thereof. It is by these things the 
pure minds of Christians are to be stirred up, 

that they may be active and lively in the 

work of holiness, and zealous and unwearied 

in the way to heaven. 

3 Knowing this first, that there shall 
come in the last days scoffers, walking 
after their own lusts; 4 And saying, 
Where is the promise of his coming? 
for since the fathers fell asleep all 
things continue as they were from the 
beginning of the creation. 5 For this 
they willingly are ignorant of, that by 
the word of God the heavens were of 
old, and the earth standing out of the 
water and in the water: 6 Whereby 
the world that then was, being over- 
flowed with water, perished: 7 But 
the heavens and the earth, which are 
now, by the same word are kept in 
store, reserved unto fire against the 
day of judgment and perdition of 
ungodly men. 

To quicken and excite us to a serious 
minding and firm adhering to what God has 
revealed to us by the prophets and apostles, 
we are told that there will be scoffers, men 
who will make a mock of sin, and of salvation 
from it. God’s way of saving sinners by 
Jesus Christ is what men will scoff at, and 
that in the last days, under the gospel. This 
indeed may seem very strange, that the New- 
Testament dispensation of the covenant of 
grace, which is spiritual and therefore more 
agreeable to the nature of God than the Old, 
should be ridiculed and reproached; but the 
spirituality and simplicity of New-Testament 
worship are directly contrary to the carne 
mind of man, and this accounts for what the 
apostle seems here to hint at, namely, that scof- 
fers shall be more numerous and more bold in 
the last days than ever before. Though in 
all ages those who were born and walked 
after the flesh persecuted, reviled, and re- 
proached those who were born and did walk 
after the Spirit, yet in the last days tkere will 
be a great improvement in the art and im- 
pudence of bantering serious godliness, and 
those who firmly adhere to the circumspec- 
tion and self-denial which the gospel pre- 
scribes. ‘This is what is mentioned as a 
thing well-known to all Christians, and there- 
fore they ought to reckon upon it, that they 
may no‘ be surprised and shaken, as if some 
strange thing happened unto them. Now to 
prevent the true Christian’s being overcome, 
when attacked by these scoffers, we are told, 

I, What sort of persons they are: they 
walk after their own lusts, they follow the 
devices and desires of their own hearts, and. 


2y¥ 


ya oy ee NO ee ee 


Destruction of the world. 


2 PEVER. 
carnal corrupt affections, not the dictates and' reported by taithfal witne: 
directionsof right reason and an eulightened| sure record, he is also’ firmly and 
weli-iformed judgment, This they do in} suaded that he will come: on the ot! 
the course of their couversation, they live as} these seducers, because they wish he 


they list, and they speak as they list ; it is} may, therefore do all that in them lies” 
not only their inward niinds that are evil and} cheat themselves and others into a persu 28} 


opposite to God, as the mind of every un-| that be never will come. If they cant 


renewed sinner is (Rom. viii. 7), alienated 
from God, ignorant of him, and averse to 
him ; bat they bave grown to such a height 
of wickedness that, they proclaim openly 
Whit-1s in the hearts of others who are yet 
carnal ; they say, “ Our tongues are our own, 


and our strength, and time, and who zs lord] will pretend to argue too. ‘lo this purpé 


over us? Who shall contradict or control us, 
or ever call us to an account for what we say 
or do?” And, as they scorn to be confined 
by any laws of God in their conversation, so 
neither will they bear that the revelation of 
God should dictate and prescribe to them 
what they are to believe ; as they will waik 
in their own way, and talk their own lan- 
guage, so will they also think their own 
thoughts, aud form principles which are alto- 
gether their own; here also their own lusts 
alone shiall be consulted by them. None but 


that there isa promise, yet they will law 
that very promise, which argues much hig! 
degrees of infidelity and contempt: Where 
the promise, say they, uf his coming? 
IIL. We are also forewarned of the meth 
of their reasoning, for while they laugh the 


they add that since the fathers fell as Dd 


things continue as they were from the beyinnin 
of the creation, v. 4. This is a subtle, thou 
not a solid way of reasoning; it is apt t 
make impressions, upon veak minds, and 
pecially upon wicked hearts. Because 
tence against them is not ss 4 execu 
therefore they flatter themselves that it ne 
will, whereupon their hearts are fully set 
them to do evil (Eccl. viii. 11); thus they. 
themselves, and thus they would persue 
vthers to act; so here, say they, “ 4 


such accomplished libertines as are here|futhers have fallen asleep, those are all de 
descri!-edcan take a seat, at least they cannot] to whom the promise was made, and it We 
sit in the seat of the scornful. “ By this you] never made good in their time, and there 4 
shall know them, that you may the Letter] no likelihood that it ever will be in any time 
be upon your guard against them,” why should we trouble ourselves about it 
1], We also are forewarned how far they| If there had been any truth or certainty i 
will proceed : they will attempt to shake and] the promise you speak of, we should sur 
unsettle us, even as to our belief of Christ’s| have seen somewhat of it before this 
second coming; they will scoffingly say,|some signs of his coming, some preparat 
Where is the promise of his coming ? v, 4.) steps in order to it; whereas we find to th 
Without this, all the other articles of the|very day all things continue as they wer 
Christian faith will signify very little; this is] without any change, even from the begins 
that which fills up and gives the finishing, of the creation. Since the world has 
stroke to all the rest. The promised Mes-| sone no changes in the course of so 
siah has come, he was made flesh, and-dweli| housand years, why should we affright, our. 
among us; he is altogether such a one as is] selves as if it were to have an end?” ‘Thi 
stated before, and bas done all that for us} lo these scoffers argue, Because they see 
which hasbeen before taken notice of. These | :hanges, therefore they fear not God, Ps. W 
principles the enemies of Christianity have|19. ‘They neither fear him nor his jud 
all along endeavoured to overturn; but as} nents; what he never has done they wou 
these all rest upon facts which are already } -onclude he never ean do or never will. 
past, aud of which this and the other apostles} 1V. Here is the falsehood of their 
have given us the most sure and satisfying] nent detected. Whereas they confid 
evidence, itis probable that they will at last }had said there had not been any change 
grow weary of their opposition to them ; and] the beginning of the creation, the apostle 
yet, while one very principal article of our}us in remembrance of a change already pas 
faith refers to what is still behind, and only| which, in a manner, equals that which W 
has a promise to rest upon, here they will]are called to expect and look for, which 
still attack us,even tothe end of time. Till/the drowning of the world in the da 
our Lord shall have come, they will not} Noah. ‘This these scoffers had overlou 
themselves believe that he will come; nay,} they took no notice of it. “Though they m 
they will laugh at the very mention of his} have known it, and ought to Wave known} 
second coming, and do what in them lies to] yet this they willingly are ignorant of (&.% 
put all out of countenance who seriously be-| they choose to pass it over in silence, as 1 
lieve and wait for it. Now therefore let us! they had never heard or known any thing: 
see how this point stands, both on the be-] it; if they knew it, they did not like to ret 
liever’s part and on the part of these se-| it in their knowledge; they did not _ 
ducers: the believer not only desires that he} this truth in the love of it, neither did th 
may come, but, having a promise that he will! care to own it. Note, It is hard to persuad 
come, a promise that he himself has made| men to believe what they are not willing” 
aud often repeated, a promise received and, find true; they are ignorant, in many cast 


rod 


‘. 


4) aac 
ee tae 


D. 67. 3 
becanse they are willing to be ignorant, and 
they do not know because they do not care 
toknow. But let not sinners think that 
such ignorance as this will be admitted as an 
excuse for whatever sin it may betray them 
into. ‘Those who crucified Christ did not 
_ know who he was; for had they known they 
would not have crucified the Lord of glory 

(1 Cor. ii. 8); but, though ignorant, they 

were not therefore innocent ; their ignorance 
itself was a sin, willing and wilful ignorance, 
_and one sin can be no excuse for another. 
~ So it is here ; had these known of the dread- 
fal vengeance with which God swept away a 
whole world of ungodly wretches at once, 
they would not surely have scoffed at his 
_threatenings of any after equally terrible 
“judgment; but here ‘hey were willingly igno- 
rant, they did not know what God had done 
because they had no mind to know it. Now 
‘therefore we shall proceed to consider the re- 
_ presentation which the apostle here lays down 
both of the destruction of the old world by 
water and that which awaits this present 
world at the final conflagration. He men- 
tions the one as what God has done, to con- 
vince and persuade us the rather to believe 
_ that the other both may be and will be. 
1. We begin with the apostle’s account of 
_ the destruction which has once already come 
upon the world (v. 5,6): By the word of God 
he heavens were of old, and the eurth standing 
out of the water and in the water, whereby the 
world that then was, being overflowed with 
water, perished. Originally the world was 
otherwise situated, the waters were most 
_ wisely divided at the creation and most bene- 
‘ficially forus; some of the waters had proper 
_ fepositories above the firmament, here called 
_ the heavens (as it isalso Gen. i. 8), and others 
under the firmament, gathered together unto 
one place; there were then both sea and dry 
‘land, commodious habitation for the child- 
ren of men. But now, at the time of the 
_ universal deluge, the case is strangely altered; 
the waters which God had divided before, 
_ assigning to each part its convenient recepta- 
cle, now does he, in anger, throw together 
-againinaheap. He breuks up the fountain 
of the great deep, and throws open the windows 
“(that is, the clouds) of heaven (Gen. vii. 11), 
till the whole earth is overflowed with water, 
and not a spot can be found upon the highest 
“mountains but what is fifteen cubits under 
water, Gen. vii.20. ‘Thus he made known 
at once his terrible power and his fierce anger, 
and made an end of a whole world at once: 
_ The world that then was, being overflowed with 
water, perished, v.6. 1s not here a change 
and a most awful change! And then it is to 
be observed that all this was done by the 
word of God; it was by his powerful word 
that the world was made at first, and made in 
so commodious and beautiful a frame and 
order Heb. xi. 3, Karnpric@a. He said, 
Let there be a firmament, &c., Gen. i. 6, 7. 
a= iet the waters under the heaver be gathered 


s 


CHAP. II. 


en ee he, een 


Destruction of the world, 


loyether unto one place, &c., v. 9, 10. Thus 
he spoke, and it was done, Ps. xxxiii. 9. 
Thus, says our apostle, by the word of the 
Lord the heavens were, as they were of old 
(that is, at the first creation) and the earth (as 
it was at first a terraqueous globe) standing 
oul of the waler and in the water. Nor is it 
only the first frame and order of the world 
that is here said to be by the word of God, but 
the after-confusion and ruin of the world, as 
well as the utter destruction of its inhabitants, 
were also by the same word; none but that 
God who stretched out the heavens and luid the 
foundation of the earth could destroy and 
overthrow such a vast fabric at once. This 
was done by the word of his power, and it 
was also done according to the word of his 
promise; God had said that he woul destroy 
man, even all flesh, and that he would do it 
by bringing a flood of waters upon the earth, 
Gen. vi. 7, 13, 17. This was the change 
which God had before brought upon the 
world, and which these scoffers had over- 
looked ; and now we are tw consider, 

2. What the apostle says of the destructive 
change which is yet to come upon it: The 
heavens and the earth, which now are, by the 
same word are kepl in store, reserved unto fire 
against the day of judgment and perdilion of 
ungodly men, v.7. Here we have an awful 
account of the final dissolution of the world, 
and which we are yet more nearly concerned 
in. ‘The ruin that came upon the world and 
its inhabitants by the flood, we read, and 
hear, and think of, with concern, though 
those who were swept away by it were such 
as we never knew; but the judgment here 
spoken of is yet to come, and will surely 
come, though we know not when, nor upon 
what particular age or generation of men; 
and therefore we are not, we cannot be, sure 
that it may not happen in our own times: 
and this makes a very great difference, though 
it should be adinitted that they were equal in 
every other respect, which yet must not be 
allowed, for there were some, though very 
few, who escaped that deluge, but not one 
can escape in this conflagration. Besides, 
we were not in reach of the one, hut are not 
sure that we shall not be included in the other 
calamity. Now therefore to see the world to 
which we belong destroyed at once—not a 
single person only, not a particular family 
only, nor yet a nation (even that which we 
are most nearly interested in and concerned 
for), but the whole world, I say, sinking at 
once, and no ark provided, no possible way 
left of escaping for any one from the com- 
mon ruin, this makes a difference between 
the desolation that has been and what we yet 
are to expect. ‘I'he one is already past, and 
never to return upen us any more (for God 
has said expressly that there shall never any 
more be a flood to destroy the earth, Gen. ix. 
11—17); the other is still behind, and is as 
certain to come as the truth and the power of 
God can make it: the one came gradually 


Destruction of the world 


upen the world, and was growing upon its 
mbabitants forty days, before it made an 
utter end of them (Gen. vii. 12, 17); this 
other will come upon them swiftly and all 
at once (2 Pet. ii. 1): besides, there were in 
that overthrow (as we have said) a few who 
escaped, but the ruin which yet awaits this 
world, whenever it comes, will be absolutely 
a universal one; there will not be any part 
but what the devouring flames will seize 
upon, not a sanctuary left any where for the 
inhabitants to flee to, not a single spot in all 
this world where any one of them can be safe. 
Thus, whatever differences may be assigned 
between that destruction of the world and 
this here spoken of, they do indeed represent 
the approaching as the most terrible judg- 
ment; yet that the world has once been de- 
stroyed by a universal deluge renders it the 
more credible that it may be again ruined by 
a universal conflagration. Let therefore the 
scofters, who laugh at the coming of our 
Lord to judgment, at least consider that it 
may be. . There is nothing said of it in the 
word of God but what is within reach of the 
power of God, and, though they still should 
laugh, they shall not put us out of counte- 
nance; we are well assured that it will be, 
because he has said it, and we can depend 
upon his promise. Theyerr, not knowing (at 
least not believing) the scriptures, nor the 
power of God ; but we know, and we do or 
ought to depend upon, both. Now that 
which he has said, and which he will cer- 
tainly make good, is that the heavens and the 
earth which now are (which we are now related 
to, which still subsist in all the beauty and 
order in which we see them, and which are 
so agreeable and useful to us, as we find they 
are) are kept in store, not to be, wnat earthly 
minds would wish to have them, treasures 
for us, but to be what God will have them, in 
his treasury, securely lodged and kept safely 
for his purposes. It follows, they are reserved 
unto fire. Observe, God’s following judg- 
ments are more terrible than those which 
went before; the old world was destroyed by 
water, but this is reserved unto fire, which 
shall burn up the wicked at the last day; and, 
though this seems to be delayed, yet, as this 
wicked world is upheld by the word of God, 
so it is only reserved for the vengeance of 
him to whom vengeance belongs, who will at 
the day of judgment deal with an ungodly 
world according-to their deserts, for the day 
of judgment is the day of the perdition of 
ungodly men. Those who now scoff at a 
future judgment shall find it a day of ven- 
geance and utter destruction. ‘“‘ Beware 
therefore of being among these scoffers; never 
question but the day of the Lord will come ; 
give diligence therefore to be found in Christ, 
that that may be a time of refreshment and 
day ofredemption to youwhich willbe a day of 
indignation and wrath to the ungodly world.” 


8 But, beloved, be not ignorant of 


2 PETER. 


this one thing, that” one day 
the Lord as a thousand years, 
thousand yearsasone day, __ 


The apostle comes in these words to im 
struct and establish Christians in the tru 
of the coming of the Lord, where we ma 
clearly discern the tenderness and affecti 
wherewith he speaks to them, calling thei 
beloved; he had a compassionate concern an 
a love of good-will for the ungodly wretche 
who refused to believe divine revelation, bu 
he has a peculiar respect for the true belie 
ers, and the remaining ignorance and weak. 
ness that he apprehends to be in them make 
him jealous, and put him on giving them ; 
caution. Here we may observe, 

I. The truth which the apostle asse 
that with the Lord one day is as a tho 
years, and a thousand years are as one da 
Though, in the account of men, there is < 
great deal of difference between a day and 
year, and a vast deal more between one da) 
and a thousand years, yet in the account 0 
God, who inhabits eternity, in which ther 
is no succession, there is no difference; fo 
all things past, present, and future, are eye 
before him, and the delay of a thousand years 
cannot be so much to him as the deferring « 
any thing for a day or an hour is to us. 

II. The importance of this truth: This is 
the one thing the apostle would not have u 
ignorant of; a holy awe and reverential fear 
of God are necessary in order to our worship- 
ping and glorifying him, and a belief of th 
inconceivable distance between him and us i 
very proper to beget and maintain that re- 
ligious fear of the Lord which is the begin. 
ning of wisdom. This isa truth that belongs 
to our peace, and therefore he endeavour: 
that it may not be hidden from our eyes; 4 
it is in the original, Let not this one thing be 
hidden from you. if men have no knowledge 
or belief of the eternal God, they will be ver 
apt to think him such a one as themselves. 
Yet how hard is it to conceive of eternity! 
It is therefore not very easy to attain such 
knowledge of God as is absolutely necessary_ 


9 The Lord is not slack concern: 
ing his promise, as some men count 
slackness; but is longsuffering to 
us-ward, not willing that any should 
perish, but that all should come to 
repentance. 10 But the day of the 
Lord will come as a thief in the nig 
in the which the heavens shall pas 
away with a great noise, and the ele: 
ments shall melt with fervent heat 
the earth also and the works that are 
therein shall be burned up. 


Weare here told that the Lord ts not slack— 
he does not delay beyond the appointed time; 
as God kept the time that he had appeitet 
for the delivering of Israel out of Egypt, toa 


.D. 67. 
day (Exod. xii. 41), so he will keep to the 
time appointed in coming to judge the world. 
What a difference is there between the account 
which God makes and that which men make! 
Good men are apt to think God stays beyond 
the appointed time, that is, the time which 
they ee set for their own and the church’s 
_ deliverance ; but they set one time and God 
sets another, and he will not fail to keep the 
day which he has appointed. Ungodly men 
dare charge a culpable slackness upon God, 
as if he had slipped the time, and laid aside 
the thoughts of coming. But the apostle 
_assures us, 
’ I. That what men count slackness is truly 
~ long-suffering, and that to us-ward; it is 
gi More time to his own people, whom 
he fas chosen before the foundation of the 
world, many of whom are not as yet con- 
verted ; and those who are in a state of grace 
and fayour with God are to advance in know- 
ledge and holiness, and in the exercise of 
faith and patience, to abound in good works, 
doing and suffering what they re called to, 
that they may- bring glory .o God, and 
“improve in a meetness for heaven ; for God 
is not willing that any of these should perish, 
but that all of them should come to repent- 
-ance. Here observe, 1. Repentance is abso- 
Tutely necessary in order to salvation. Except 
“we repent, we shall perish, Luke xiii. 3, 5. 
2. God has no delight in the death of sinners: 
as the punishment of sinners is a torment to 
his creatures, a merciful God does not take 
“pleasure in it; and though the principal 
“design of God in his long-suffering is the 
‘Dlessedness of those whom he has chosen to 
‘salvation, through sanctification of the spirit, 
‘and belief of the truth, yet his goodness and 
“forbearance do in their own nature invite and 
‘call to repentance all those to whom they are 
exercised ; and, if men continue impenitent 
when God gives them space to repent, he 
“will deal more severely with them, though 
_the great reason why he did not hasten his 
“coming was because he had not accomplished 
the number of his elect. “ Abuse not there- 
fore the patience and long-suffering of God, 
by Biadtoning yourselves to a course of 
ungodliness ; presume not to go on boldly in 
“the way of sinners, nor to sit down securely 
“in an unconverted impenitent state, as he 
“who said (Matt. xxiv. 48), My Lord delayeth 
his coming, lest he come and surprise you; for, 
‘in the night, v. 10. Here we may observe, 1. 
"The certainty of the day of the Lord: though 
“it is now above sixteen hundred years since 
this epistle was written, and the day has not 
yet come, it assuredly will come. God has 
“appointed a day wherein he will judge the world 
‘in righteousness, and he will keep his appoint- 
ment. Itis appointed to men once to die, and 
after this the judgment, Heb. ix. 27. “ Settle 
t therefore in your hearts that the day of the 
Lord will certainly come, and you shall cer- 
inly be called to give an account of all 


CHAP. Il. 


- IL. The day of the Lord will come as a thief 


Destruction of the world. 


things done in the body, whether good or 
evil; and let your exact walking before God, 
and your frequent judging yourselves, evi- 
dence your firm belief of a future judgment, 
when many live as if they were never to give 
any account at all.” 2. The suddenness of 
this day: It will come as a thief in the night. 
at a time when men are sleeping and secure, 
and have no manner of apprehension or 
expectation of the day of the Lord, any more 
than men have of a thief when they are ina 
deep sleep, in the dark and silent night. Az 
midnight there was a cry, Behold, the bride- 
groom comes (Matt. xxv. 6), and at that time 
not only the foolish, but also the wise virgins 
slumbered and slept. he Lord will come in 
a day when we look not for him, and an hour 
when men are not aware. ‘The time which 
men think to be the most improper and 
unlikely, and when therefore they are most 
secure, will be the time of the Lord’s coming. 
Let us then beware how we in our thoughts 
and imaginations put that day far away from 
us; but rather suppose it to be so much 
nearer in reality, by how much further off it 
is in the opinion of the ungodly world. 3. 
The solemnity of this coming. (1.) The 
heavens shall pass away with a great noise. 
The visible heavens, as unable to abide when 
the Lord shall come in his glory, shall pass 
away ; they shall undergo a mighty alteration, 
and this shall be very sudden, and with such a 
noise as the breaking and tumbling down of 
so great a fabric must necessarily occasion. 
(2.) The elements shall melt with fervent heat. 
At this coming of the Lord it shall not only 
be very tempestuous round about him, so that 
the very heavens shall pass away as in a 
mighty violent storm, but a fire shall go before 
him, that shall melt the elements of which the 
creatures are composed. (3.) The earth also, 
and ail the works that are therein, shall be 
burnt up. The earth, and its inhabitants, and 
all the works, whether of nature or art, shall 
be destroyed. The stately palaces and gar- 
dens, and all the desirable things wherein 
worldly-minded men seek and place their 
happiness, all of them shall be burnt up; all 
sorts of creatures which God has made, and 
all the works of men, must submit, all must 
pass through the fire, which shall be a con- 
suming fire to all that sin has brought into 
the world, though it may be but a refining 
fire to the works of God’s hand, that the 
glass of the creation being made much 
brighter the saints may much better discern 
the glory of the Lord therein. 

And now who can but observe what a dif- 
ference there will be between the first coming 
of Christ and the second! Yet that is called 
the great and dreadful day of the Lord, Mal. 
iv. 5. How much more dreadful must this 
coming to judgment be! May we be so 
wise as to prepare for it, that it may not be 
a day of vengeance and destruction unto us. 
O! what will become of us, if we set our 
affections on this earth, and make it our 


i 


Solemn exhortation, 


on, seeing all these things shall be 
fat up? Look out therefore, and make 
sure of a happiness beyond this visible world, 
which must all be melted down. 

11 Seeing then ¢hat all these things 
shall be dissolved, what manner of 
persons ought ye to be in all holy 
conversation and godliness, 12 Look- 
ing for and hasting unto the coming 
of the day of God, wherein the hea- 
vens being on fire shall be dissolved, 
and the elements shall melt with fer- 
vent heat? 13 Nevertheless we, ac- 
cording to his promise, look for new 
heavens and a new earth, wherein 
dwelleth righteousness. 1-1 Where- 
fore, beloved, seeing that ye look. for 
such things, be diligent that ye may 
be found of him in peace, without 
spot, and blameless. 15 And ac- 
count that the long-suffering of our 
Lord 7s salvation; even as our be- 
loved brother Paul also according to 
the wisdom given unto him hath 
written unto you; 16 As also in all 
his epistles, speaking in them of these 
things; in which are some things 
hard to be understood, which they 
that are unlearned and unstable wrest, 
as they do also the other scriptures, 
unto their own destruction. 17 Ye 
therefore, beloved, seeing ye know 
these things before, beware lest ye 
also, being led away with the error of 
the wicked, fall from your own sted- 
fastness. 18 But grow in grace, and 
in the knowledge of our Lord and 
Saviour Jesus Christ. To him be 
glory both now and for ever. Amen. 

The apostle, having instructed them in the 
doctrine of Christ’s second coming, 

I. Takes occasion thence to exhort them 
to purity and godliness in their whole con- 
versation: all the truths which are revealed 
in scripture should be improved for our 
advancement in practical godliness: this is 
the effect that knowledge must produce, or 
we are never the better for it. Jf you know 
these things, happy are you if you do them. 
Seeing all these thinys must be dissolved, how 
holy should we be, that are assured of it, 
fleparting from and dying to sin, that has so 
corrupted and defiled all the visible creation 
that there is an absolute need of its dissolu- 
tion! All that was made for man’s use is 
subject to vanity by man’s sin; and if the 
sin of man has brought the visible heavens, 
and the elements and earth, under a curse, 
from which they cannot be freed without | 


2 PETER. 


i> 


being dissolved, what an ab: 
sin, and how much to be hated y 

inasinuch as this dissolution is in 
their being restored to their primitive bea 
and excellency, how pure and holy sho 
we be, in order to our being fit for 
new heaven and new earth, wherein dwell 
righteousness! Itis avery exact and univel 
holiness that he exhorts to, not resting 
any lower measure or degree, but labourir 
to be eminent beyond what is commor 
attained—holy in God's house and in o 
own, holy in our worshipping of God and | 
our conversing with men. All our cony 
sation, whether with high or low, rich | 
poor, good”or bad, friends or enemies, mu 
be holy. We must keep ourselves unspoth 
JSvom the world in all our converses with 
We must be perfecting holiness in the fea 
God, and in the love of Ged too. We 
exercise ourselves unto godliness of all sort 
in all its parts, trusting in God and de 
ing in God only, who continues the 
when the whole visible creation shall be ¢ 
solved, devoting ourselves to the service 
God, and designing the glorifying and enje 
ment of God, who endures for ever ; where 
what worldly men delight in and follow aft 
must all be dissolved. ‘Those things wh 
we now see must in a little while pass ai 
and be no more as they now are: let us los 
therefure at what shall abide and continu 
which, though it be not present, is certa 
and not far off. This looking for the day 
God is one of the directions the apostle git 
us, in order to our being eminently holy a 
godly in all manner of conversation. “ Lot 
for the day of God as what you firn 
believe shall come, and what you earn st 
long for.” The coming of the day of God 
what every Christian must hope for a 
earnestly expect ; for it isa day when Cl 
shall appear in the glory of the Father, ai 
evidence his divinity and Godhead even 
those who counted him a mere man. “ 
first coming of our Lord Jesus Christ, whi 
he uppeared in the form of a servant, ¥ 
what the people of God earnestly waited a 
looked for: that coming was for the consol 
tion of Israel, Luke ii. 25. How much mo 
should they wait with expectation a 
earnestness for his second coming, whi 
will be the day of their complete redem 

and of his most glorious manifestatio} 
Then he shall come to be admired in 
sainls, and glorified in all those that 
For though it cannot but terrify and « 
the ungodly to see the visible heavens 
a flame, and the elements melting, yet | 
believer, whose faith is the evidence of thin 
not seen, can rejoice in hope of :nore glori 
heavens after these have been melted a 
refined by that dreadful fire which shall bu 
up all the druss of this visible creatic 
Here we must take notice, 1. What f 
Christians look fer: new heavens and a& 
earth, in which a great deal more of | 


’ 
0 


- 


vi 


_— 


67. j 
visdom, power and goodness of our great 
Gcd and Saviour Jesus Christ will be clearly 
discerned than we are able to discover in 
what we now see; for in these new heavens 
and earth, freed from the vanity the former 
were subject to, and the sin they were pol- 
Tuted with, only righteousness sha!l dwell ; 
this is to be the habitation of such righteous 
“persons as do righteousness, and are free 
from the power and pollution of sin; all the 
wicked shall be turned into hell; those only 
‘who are clothed with the righteousness of 
‘Christ, and sanctified by the Holy Ghost, 
‘shall be adinitted to dwell in this holy place. 
2. What is the ground and foundation of 


ea expectation and hope—ihe promise of 


. ‘To look for any thing which God has 
‘Mot promised is presumption; but if our 
expectations are according to the promise, 
‘both as to the things we look for and the 
time and way of their being brought about, 
‘We cannot meet with a disappointment ; for 
et faithful who has promised. ‘“ See 
‘therefore that you raise and regulate your 
‘expectations of all the great things that are 
4 come according to the word of God ; and, 
to the new heacen and new earth, \vuok for 
hem as God has allowed and directed by 
the passages we have in this portion of 
ripture now before you, and in Isa. Ixv. 
; Ixvi. 22, to which the apostle may be 
jought to allude.” 
IL. As in v. ihe exhorts to holiness from 
consideration that the heavens and the 
arth shail be dissolved, so in v. 14 he resumes 
is exhortation from the consideration that 
aey shall:be again renewed. “Seeing you 
expect the day of God, when our Lerd Jesus 
Christ will appear in his glorious majesty, 
and these heavens and earth shall be dis- 
‘solved and melted down, and, being purified 
and refined, shall be erected and rebuilt, pre- 
‘pare to meet him. It nearly concerns you to 
n what state you will be when the Judge 


on men, and to determine how it shall be 
h them to all eternity. This is the court 
of judicature whence there lies no appeal; 
ever sentence is here passed by this 
Judge is irreversible; therefore get 
dy to appear before the judyment-seat of 
rist: and see to it,” 
1. “That you be found of him in peace, in 
@ State of peace and reconciliation with God 
rough Christ, in whom alone God is recon- 
ing the world to himself. All that are out 
Cheist are in a state of enmity, and reject 
nd oppose the Lord and his anointed, and 
shall therefore be punished with everlasting 


glory of his power. 
€ parduned and their peace made with God 
the only safe and happy people; therefore 
ow after peace, and that withall.” (1.) 
ice with God through our Lord Jesus 
rist. (2.) Peace in our own consciences, 
sugh the Spirit of grace witnessing with 


CHAP. IIL 


Solemn exhortations, 


our spirits that we are the children of God. 
(3.) Peace with men, by having a calm and 
peaceable disposition wrought in us, resem- 
bling that of our blessed Lord. 

2. That you be found of Christ without spot, 
and blameless. Follow after holiness as well 
as peace: and even spotless and perfect; we 
must not only take heed of all spots which 
are not the spots of God’s children (this only 
prevents our being found of men without 
spot), but we must be found of Christ with- 
out spot, we must be pressing towards spot- 
less purity, absolute perfection. Christians 
must be perfeciing holiness, that they may be 
not only blameless before men, but also in 
the sight of God; and all this deserves and 
needs the greatest diligence; he who does 
this work negligently can never do it suc- 
cessfully. ‘ Never expect to be found at 
that day of God in peace, if you are lazy and 
idle in this your day, in which we must finish 
the work that is given us to do. It is only 
the diligent Christian who will be the happy 
Christian in the day of the Lord. Our Lord 
will suddenly come to us, or shortly call us 
to him; and would you have him find you 
idle?” Remember there is a curse denounced 
against him who does the work of the Lord 
negligently, Marg. Jer. xlviii. 10. Heaven 
will be a sufficient recompence for all our di- 
ligence and industry; therefore let us labour 
and take pains in the work of the Lord; he 
will certainly reward us if we be diligent in 
the work he has allotted us; now, that you 
may be diligent, account the long-suffering of 
our Lord to be salculion. ‘* Does your Lord 
delay his coming? Do not think this is to 
give more time to make provision for your 
lusts, to gratify them; it is so much space to 
repen-t and work out your salvation. Jt 
proceeds not from a want of concern or coms 
passion for his suffering servants, nor is it 
designed to give countenance and encourage- 
ment to the world of the urgodly, but that 
inen may have time to prepare for eternity. 
Learn then to make a right use of the patience 
of our Lord, who does as yet delay his coming. 
Follow after peace and holiness, or else his 
coming will be dreadful to you.” And inas- 
much as it is diflicult to prevent men’s abuse 
of God's patience, and engage them in the 
right improvement thereof, our apostle quotes 
St. Paul as directing men to make the same 
good use of the divine forbearance, that in the 
mouth, or from the pen, of two apostles the 
truth might be confirmed. And we may here 
observe with what esteem and affection he 
speaks of him who had formerly publicly 
withstood and sharply reproved Peter. If a 
righteous man smite one who is truly reli- 
gious, it shall be received as a kindness; and 
let him reprove, it shall be as an excellent oil, 
which shall soften and sweeten the good man 
that is reproved when he does amiss. What 
an honourable mention does this apostle of 
the circumcision make of that very man who 
had openly, before all, reproved him, as not 


Solemn exhortations. 


walking uprightly according to the truth of 
the gospel! (1.) He calls him brother, where- 
by he means not only that he is a fellow- 
christian (in which sense the word brethren 
is used 1 Thess. v. 27), or a fellow-preacher 
(in which sense Paul calls Timothy the evan- 
gelist a brother, Col. i. 1), but.a fellow- apostle, 
one who had the same extraordinary com- 
mission, immediately from Christ himself, to 
preach the gospel in every place, and ta dis- 
ciple all nations. Though many seducing 
teachers denied Paul’s apostleship, yet Peter 
owns him to be an apostle. (2.) He calls 
him beloved - and they being both alike com- 
missioned, amd both united in the same ser- 
vice of the same Lord, it would have been 
very unseemly if they had not been united in 
affection to one another, for the strengthen- 
ing of one another’s hands, mutually desirous 
of, and rejoicing in, one another’s success. 
(3.) He mentions Paul as one who had an 
uncommon measure of wisdom given unto 
him. He was a person of eminent knowledge 
in the mysteries of the gospel, and did neither 
in that nor any other qualification come be- 
hind any of all the other apostles. How de- 
sirable is it that those who preach the same 
gospei should treat one another according to 
the pattern Peter here sets them! It is surely 
thelr duty to endeavour, by proper methods, 
to prevent or remove all prejudices that hin- 
der ministers’ usefulness, and to beget and 
improve the esteem and respect in the minds 
of people towards their ministers that may 
promote the success of their labours. And 
let us also here observe, [1.] The excellent 
wisdom that was in Paul is said to be given 
him. The understanding and knowledge that 
qualify men to preach the gospel are the gift 
of God. We must seek for knowledge, and 
labour to get understanding, in hopes that it 
shall be given us from above, while we are 
diligent in using proper means to attain it. 
[2.] The apostle imparts to men according 
as he had received from God. He endeavours 
to lead others as far as he himself was led 
into the knowledge of the mysteries of the 
gospel. He is not an intruder into the things 
he had not seen or been fully assured of, and 
yet he does not fail to declare the whole 
counsel of God, Acts xx. 27. [3.] The epistles 
which were written by the apostle of the Gen- 
tiles, and directed to those Gentiles who be- 
lieved in Christ, are designed for the instruc- 
tion and edification of those who from among 
the Jews were brought to believe in Christ; 
for it is generally thought that what is here 
alluded to is contained in the epistle to the 
Romans (ch. ii. 4), though in all his epistles 
there are some things that refer to one or 
other of the subjects treated of in this and 
she foregoing chapter; and it cannot seem 
strange that those who were pursuing the 
same general design should in their epistles 
insist upon the same things. But the apostle 
Peter proceeds to tell us that in those things 
which are to be met with in Paul’s epistles 


2 PETER. 


there are some things har¢ 
Among the variety of suly 
scripture, some are not é: 
because of their own obse 
phecies; others cannot be 
stood because of their excellency and 
limity, as the mysterious doctrines: 
others are with diffealty taken in bec 
the weakness of men’s minds, such | 
things of the Spirit of God, mentioned 
ii.14. And here the unlearned and 
make wretched work; for they wrest 
ture the scriptures, to make them speak 
the Holy Ghost did not intend. ‘Those 
are not well instructed and well esta 
in the truth are in great danger of per 
the word of God. Those who have | 
and learned of the Father are best secu 
from misunderstanding and mprave ing 
part of the word of God; and, where ther 
a divine power to establish.as well as to 
struct men in divine truth, persons ar 
tually secured from falling into errors. 
great a blessing this is we learn by obse 
what is the pernicious consequence of’ 
errors that ignorant and unstable men | 
into—even their own destruction. Errors 
particular concerning the holiness and j 
of God are the utter ruin of multitud 
men. Let us therefore earnestly pray for t 
Spirit of God to instruct us in the truth, tha 
we may know it as it is in Jesus, and have 
our hearts established with grace, that \ 
may stand firm and unshaken, even in 
most stormy times, when others are tossei 
and fro with every wind of doctrine. 
III. The apostle gives them a. 
caution, v. 17, 18, where, wiles 
1. He intimates that the knowledge we 
of these things should make us very war 
watchful, inasmuch as there is a twof 
danger, v.17. (1.) We are in great d 
of being seduced, and turned away from 
truth, The unlearned and unstable, and 
are very numerous, do generally wres 
scripture. Many who have the scrip 
and read them do not understand what th 
read ; and too many of those who have a rij 
understanding of the sense and meaning 
the word are not established in the bi 
the truth, and all these are liable to f 
error. Few attain to the knowledge 
knowledgment of doctrinal Christianit; 
fewer find, so as to keep in the way of 
tical godliness, which is the narrow 1% 
which only leadeth unto life. There mi 
be a great deal of self-denial and suspicio 
ourselves, and submitting to the autho! 
Christ Jesus our great prophet, before ¥ 
heartily receive all the truths of the g 
and therefore we are in great danger « 
jecting the truth. (2.) We are in grea 
ger by being seduced; for, [1.] So far: 
are turned from the truth so far are we t 
out of the way to true blessedness, i 
path which leads to destruction. 
corrupt the word of God, it tends to 


[2.] When men wrest the 


‘wicked, men without law, who keep to no 
rules, set no bounds to themselves, a sort of 
free-thinkers, which the psalmist detests. Ps. 
exix. 113, I hate vain thoughts, but thy law 
do I love. Whatever opinions and thoughts 
of men are not conformable to the Jaw of 
God, and warranted by it, the good man dis- 
claims and abhors; they are the conceits and 
counsels of the ungodly, who have forsaken 
God’s law, and, if we imbibe their opinions, 
we shall too soon imitate their practices. [3.] 
Those who are led away by error fall from 
their own stedfastness. They are wholly un- 

ainged and unsettled, and know not where to 
rest, but are at the greatest uncertainty, like 
a wave of the sea, driven with the wind and 
tossed. It nearly concerns us therefore to be 
upon our guard, seeing the danger is so great. 
- 2. That we may the better avoid being led 
away, the apostle directs us what to do, v. 18. 
And, (1.) We must grow in grace. He had 
in the beginning of the epistle exhorted us 


1 JOHN. 


ord of God, they fall into the error of the 


Introduction 
to add one grace to another, and here he ad. 
vises us to grow in all grace, in faith, and 
virtue, and knowledge. By how much the 
stronger grace is in us, hy so much the more 
stedfast shall we be in the truth. (2.) We 
must grow in the knowledge of our Lord Jesus 
Christ. “Follow on to know the Lord. La- 
bour to know him more clearly and more 
fully, to know more of Christ and to know 
him to better purpose, so as to be more like 
him and to love him better.” This is the 
knowledge of Christ the apostle Paul reached 
after and desired to attain, Phil. iii. 10. Such 
a knowledge of Christ as conforms us more 
to him, and endears him more to us, must 
needs be of great use to us, to preserve us 
from falling off in times of general apostasy ; 
and those who experience this effect of the 
knowledge of the Lord and Saviour Jesus 
Christ will, upon receiving such grace from 
him, give thanks and praise to him, and join 
with our apostle in saying, To him be glory 
both now and for ever. Amen. 


t AN 


. EXPOSITION, 


i 

| WITH PRACTICAL OBSERVATIONS, 
a CF THE FIRST EPISTLE GENERAL OF 

a JOHN. 

_ 


ae 


Taoves the continued tradition of the church attests that this epistle came from John the 
apostle, yet we may observe some other evidence that will confirm (or with some perhaps even 
~ outweigh) the certainty of that tradition. It should seem that the penman was one of the 
" apostolical college by the sensible palpable assurance he had of the truth of the Mediator’s person 
in his human nature: That which we have heard, which we have secn with our eyes, which we have 
ittohed upon, and our hands have handled, of the Word of life, v. 1. He here takes notice of the 
evidence the Lord gave to Thomas of his resurrection, by calling him to feel the prints of the 

“nails and of the spear, which is recorded by John. And he must have been one of the disciples 
~ present when the Lord came on the same day in which he arose from the dead, and showed 
.. em his hands and his side, John xx. 20. But, that we may be assured which apostle this 
"was, there is scarcely a critic or competent judge of diction, or style of argument and spirit, 
"but will adjudge this epistle to the writer of that gospel that bears the name of the apostle 
John. They wonderfully agree in the titles and characters of the Redeemer : The Word, the 
Sh Life, the Light; his name was the Word of God. Compare ch. i. | and ch. v.7 with John i. 1 
and Rey. xix. 13. They agree in the commendation of God’s love to us (ch. ili. 1 and cA. iv. 
9; John iii. 16), and in speaking of our regeneration, or being born of God, ch. iii. 9; iv. 7; 
and y. 1; John iii.5, 6. Lastly (to add no more instances, which may be easily seen in com- 
paring this epistle with that gospel), they agree in the allusion ‘to, or application of, that 
"passage in that gospel which relates (and which alone relates) the issuing of water and blood 
_ put of the Redeemer’s opened side: This is he that cume by water and blood, ch. v. 6. Thus 
~ the epistle plainly appears to flow from the same pen as that gospel did. Now I know not that 
) the text, or the intrinsic history of any of the gospels, gives us such assurance of its writer or 
__penman as that ascribed to John plainly does. There (viz. ch. xxi- 24) the sacred historian 
thus notifies himself: This is the disciple that testifieth of these things and wrote these things ; 
and we know that his testimony is true. Now who is this disciple, but he concerning whom 
Peter asked, What shall this man do? And concerning whom the Lord answered, Jf J wil: 
ut he tarry till I come, what is that to thee? v.22 And who (in v. 20) is described by these 


cy 


Ree Ne ih iii) 2G 2 | 
The apostolic testimony . 


That he also leaned on his breast at supper. 3. 


betrayrth thee? As sure then as it is that that disciple was John, so sure may t ing 
that that gospel and this epistle came from the beloved John. 

The epistle is styled genera/, as being not inscribed to any particular church ; ita in, 
cular letter (or visitation charge), sent to divers churches (some say of Parthia), in 
contirm them in their stedfast adherence to the Lord Christ, and the sacred doctrines ¢ 
ing his person and office, against seducers ; and to instigate them to adorn that doctrine by 
to God and man, and particularly to each other, as being descended from God, cm 
same head, and travelling towards the same eternal life. 


CHAP. I. 


Evidence given concerning Christ's person and exeellency, ver. 
1,2. The kuowledze thereof gives us communton with God and 
Christ (ver. i), aud yoy, wer. 4. A deseripuon of God, ser, 5. 
flow we are thereupon to walk, ver. 6. The benefic of such 
walking, ver. 7. ‘Ihe way to forgiveness, ver. 9. The evil of 
denying our sm, ver. S—10. 


FENHAT which was from the be- 

ginning, which we have heard, 
which we have seen with our eyes, 
which we have looked upon, and our 
hands have handled, of the Word of 
life; 2 (For the life was manifested, 
and we have seen #/, and bear Walaa s 
and show unto you that eternal life, 
which was with the Father, and was 
manifested unto us;) 3 That which 
we have seen and heard declare we 
unto you, that ye also may have fel- 
lowship with us: and truly our fellow- 
ship ts with the Father, and with his 
Son Jesus Christ. 4 And these things 
write we unto you, that your joy may 
be ful. 


The apostle omits his name and character; had of the Mediator’s presence and con 


(as also the author to the Hebrews does) 
ether out of humility, or as being willing 
that the Christian reader should be swayed | 
by the light and weight of the things written | 
rather than by the name that might recom- 
mend them. And so he begins, 

I. With an account or character of the 
Mediator’s person. He is the great subject 
of the gospel, the foundation and object of 
our faith and hope, the bond and cement that 
unite us unto God. He should be well 
known ; and he is represented here, 1. As 
the Word of life, v. 1. In the gospel these 
two are disjoined, and he is called first the 
Word, John i. 1, and afterwards Life, inti- 
mating, withal, that he is ifellectual life. 
In him was life, and that life was (efficiently 
and objectively) the light of men, John i. 4. 
Here both are conjoined: The Word of life, 
the vital Word. In that he is the Word, it 
1s intimated that he is the Word of some 
person or other; and that is God, even the 
Father. He is the Word of God, and so he 
is intimated to issue from the Father, as truly 
(thonzh not in the same manner) as a word 
for speech, which is a train of words) from 
aspeaker. But he 1s not a mere vocal werd, 


1 JOHN. 


three characters:—1. That he is the disciple whom Jesus loved, the Lor 


and imitators to the world should ‘be | 


That he said unto hi 


a bare Asyo¢ zpogoprxde, but a vital one: 
Word of life, the living word; and the 
upon, 2. As eternal life. His duration. 
his excellency. He was from eternity; 
so is, in scripture-account, necessary, es: 
tial, uncreated life. ‘That the apostle spe 
of his eternity, @ parte ante (as they say) a 
as from everlasting, seems evident in vn thal 
speaks of him as he was in and from the bey 
ning ; when he was then with the Father, 
fore his manifestation to us, yea, bet 
the making of all things that were made 7 
John i. 2. 3. So that he is the eternal. 
intellectual Word of the eternal living Fat f 
3. As life manifested (v. 2), manifested ir 
flesh, manifested to us. ‘he eternal | 
would assume mortality, would put on fi 
and blood (in the entire human nature), a 
so dwell among us and converse with 1 
John i. 14. Here were condescension | 
kindness indeed, that eternal life {a per 
of eternal essential life) shonld come to v 
mortals, and to procure eternal life for the 
and then confer it on them ! : 
I]. With the evidences and convict 
assurances that the apostle and his breth 


in this world. ‘There were sufficient ¢ 
monstrations of the reality of his abode he 
and of the excellency and dignity of his p 
son in the way of his manifestation. — 
life, the word of life, the eternal life, as su 
could not be seen and felt ; but the life ma 
fested might be, and was so. ‘The life \ 
clothed with flesh, put on the state and ha 
of abased. human nature, and as such ¢ 
sensible proof of its existence and transa 
here. ‘I'he divine life, or Word inecarni 
presented and evinced itself to the 
senses of the apostles. As, 1. To theire 
That which we have heard, v.1,3. ‘Y) 
assumed a mouth and tongue, that he mij 
utter words of life. ‘The apostles not ¢ 
heard of him, but they heard him him: 
Above three years might they atten 
ministry, be auditors of his public se 
and private expositions (for he expa 
them m the house), and be charmed with | 
words of him who spoke as never man s 
before or since. ‘Ihe divine word ¥ 
employ the ear, and the ear should b 
voted to the werd of life. “And it was n 
that those who were to be his representat 


1 us x ° GHAR. Ty The apostolic testimony 
sonally acquainted with his ministrations. | seen and heard declare we unto you, v. 3. 
2. Yo their eyes: That which we have seen) The apost es could not be deceived in such 
with our eyes, vo. 1—3. -‘The Word would | long and various exercise of their sense 
become visible, would not only be heard, but; Sense must minister to reason and judg- 
seen, seen publicly, privately, at distance and | ment ; and reason and judgment must minis- 
at nearest approach, which may be intimated ee to the reception of the Lord Jesus Christ 
in the expression, with our eyes—with all!and his gospel. ‘The rejection of the Christian 
the use and exercise that we could make of revelation is at last resolved into the rejection 


our eyes. We saw him in his life and 
ministry, saw him in his transfiguration on 
the mount, hanging, bleeding, dying, and 


dead, upon the cross, and we saw him after | Aud risen, Mark xvi 14. 


his return from the grave and resurrection 
from the dead. Ilis apostles must be eye- 
Witnesses asx well as ear-witnesses of him. 
_ Wherefore, of these men that have accompanied 
with ux ol! the time that the Lord Jesus went 


of sense itself. He upbraided them with their 
unbelief and hardness of heart, becuuse they 
believed not those who had seen him after he 


III. With a solenin assertion and attesta 
tion of these grounds and evidences of the 
Christian truth and .loctrine. ‘The apus‘les 
publish these assurances for our satisfacti »n: 
We bear witness, and show unto you, v 2 


1 


That which we have seen and heard declure we 
unto you, v. 3. It becaine the apostles to 
open to the disciples the evidence by which 
they were led, the reasons by which they 
were constrained to proclaim and propagate 
the Christian doctrine in the world. Wisdom 


in and out umong us, beginning from the bap- 
_tism of Jchn, must one be ordained to be a 
witness with us of his resurrection, Acts i. 
21, 22. And we were eye-witnesses of his 
majesty, 2 Pet. i. 16. 3. Vo their internal 
sense, to the eyes of their mind ; for so (pos- 
sibly) may the next clause be interpreted: |and integrity obliged them to demonstrate 
Which we have looked upon. This may bejthat it was not either private fancy or a cun- 
distinguished from the foregoing perception, |ningly-devised fable that they presented to 
seeing with the eyes ; and may be the same wit! ;the world. Evident truth would open their 
_ what the apostle says in his gospel (ch. i. 14)" mouths, and force a public profession. We. 
And we beheld—tOracdpeba, his glory, the| cannot but speak the things which we huve seen 
glory as of the only- begotten of the Futher. Vhe|und heard, Acts iv. 20. It concerned the 
‘word is not applied to the immediate object} disciples to be well assured of the truth of 
the institution they had embraced. ‘They 
should see the evidences of their holy religion 
[t fears not the light, nor the most jidicious 
examination. Itisable to afford rational con- 


r 


_ of the eye, but to that which was rationally 


collected from what they saw. ‘ What we 
have wel) discerned, contempiated, and 
viewed, what we have well known of this 
_ Word of life, we report to you.” ‘The senses} viction and solid persuasion of mind and con- 
are to be the informers of the mind. 4. ‘T'o}science. I would that you knew whut yreat con- 
their hands and sense of feeling: And our | flict (or concern of mind) J have for you, and 
~ hands have handled (touched and felt) of the | for those ut Luodicea, and for as many as have 
_ Word of life. ‘Yhis surely refers to the full | not seen my face in the flesh, that their hearts 
conviction our Lord afforded his apostles of |might be knit together in love, and unto all 
the truth, reality, solidity, and organiza-| riches of full assurance of understanding, to 
tion of his body, after his resurrection from| the acknowledgment of the mystery of God, 

the dead. When he showed them his hands| even of the Father, and of Christ, Col. ii. 1, 2. 
and his side, it is probable that he gave them, IV. With the reason of the apostle’s ex- 


dda to touch him; at least, he knew of 

‘homas’s unbelief, and his professed resolu- 
tien too not to beheve, till he had found and 
felt the places and signatures of the wounds 
_ by whicts he died. Accordingly at the next 
_ congress he called ‘Thomas, in the presence 
_ of the rest, to satisfy the very curiosity of his 
unbelief. And probably others of thein did 


sooo. Our hands have handled of the Word 
of life. Vhe invisible life and Word was no 


‘despiser of the testimony of sense. Sense, 
‘in its place and sphere, is a means that God 
has appointed, and the Lord Christ has em- 
_ ployed, for our information. Our Lord took 
"care to satisfy (as far as might be) all the 
_ &nses of his apostles, that they might be the 
- more authentic witnesses of him tothe world. 
‘hose that apply all this to the hearing of 

gospel lose the variety of sensations here 
_ mentioned, and the propriety of the expres- 
; 


“ 


1 


% 
% 
“ 


sions, as well as the reason of their inculca- 
tion and repetition here + That which we have 


hibiting and asserting this summary of sacred 
faith, and this breviate of evidence attending 
it. ‘This reason is twofold :— 

1. That the believers of it may be ad- 
vanced to the same happiness with them 
“with the apostles themselves): Thut which 
we have seen and heard declare we unto you, 
that you may have fellowship with us, v. 3. 
The apostle means not personal fellowship 
nor conseciation in the sane church-adiminis- 
trations, but such as is consistent with per- 
sonal distance from each other. It is com- 
munion with heaven, and in blessings that 
come thence and tend thither. ‘‘lhis we 
declare and testify, that you may share with 
us in our privileges and happiness.” Gospel 
spirits (or those that are made happy by 
gospel: grace) would fain have others happy 
too. We see, also, there is a fellowslnp oe 
communion that runs through the vhole 
cuurch of God. There may be sone per- 
sonal distinctions and pecuharities, but there 


The apostolic testimony. 
ig a communion (or common participation of 
privilege and dignity) belonging to all saints, 
from the highest apostie to the lowest be- 
liever. As there is the same precious faith, 
there are the same precious promises dig- 
nifying and crowning that faith and the 
same precious blessings and glories enriching 
and filling those promises. Now that be- 
lievers may be ambitious of this communion, 
that they may be instigated to retain and 
hold fast the faith that is the means of such 
communion, that the apostles also may mani- 
fest their love to the disciples in assisting 
them to the same communion with them- 
selves, they indicate what it is and where it 
is: And truly our fellowship (or communion) 
is with the Father and his Son Jesus Christ. 
We have communion with the Father, and 
with the Son of the Father (as 2 John 3, he 
is most emphatically styled) in our happy re- 
lation to them, in our receiving heavenly 
blessings from them, and in our spiritual 
converse with them. We have now such 
supernatural conversation with God and the 
Lord Christ as is an earnest and foretaste of 
our everlasting abode with them, and enjoy- 


ment of them, in the heavenly glory. See }; 


to what the gospel revelation tends—to ad- 
vance us far above sin and earth and to carry 
us to blessed communion with the Father 
and the Son. See for what end the eternal 
life was made flesh—that he might advance 
us to eternal life in communion with the 
Father and himself. See how far those live 
beneath the dignity, use, and end of the 
Christian faith and institution, who have not 
spiritual blessed communion with the Father 
and his Son Jesus Christ. 

2. That believers may be enlarged and ad- 
vanced in holy joy: And these things write 
we unto you that your joy may be full, v. 4. 
The gospel dispensation is not properly a 
dispensation of fear, sorrow, and dread, but 
of peace and joy. ‘Terror and astonishment 
may well attend mount Sinai, but exultation 
and joy mount Zion,. where appears the 
eternal Word, the eternal life, manifested in 
our flesh. The mystery of the Christian re- 
ligion is directly calculated for the joy of 
mortals. It should be joy to us that the 
eternal Son should come to seek and save 
us, that he has made a full atonement for our 
sins, that he has conquered sin and death 
and hell, that he lives as our Intercessor and 
Advocate with the Father, and that he will 
come again to perfect and glorify his per- 
severing believers. And therefore those live 
beneath the use and end of the Christian 
revelation who are not filled with spiritual 
joy. Believers should rejoice in their happy 
relation to God, as his sons and heirs, his 
beloved and adopted,—in their happy relation 
to the Son of the Father, as being members 
of lus beloved body, and coheirs with him- 
self,—in the pardon of their sins, the sanc- 
tification of their natures, the adoption of 
their persons, and the prospect of grace and 


A, i on 
we 


1 JOUN, See 


glory that will be revealed 
their Lord and head from hea 
they confirmed in their holy faith, 
they rejoice! The disciples were. 
joy, and with the Holy Ghost, Acts 2. 

5 This then is the message whic 
we have heard of him, and deels 
unto you, that God is light, am 
in him is no darkness at all. 6 Ify 
say that we have fellowship with him 
and walk in darkness, we lie, and d 
not the truth: 7 But if we walk ij 
the light, as he is in the light, we hay 
fellowship one with another, and th 
blood of Jesus Christ his Soncleanset 
us from sin. “a 


ai 
The apostle, having declared the truth ai 
dignity of the author of the gospel, brings 
message or report from him, from which | 
just conclusion is to be drawn for the con 
sideration and conviction of the professor 
of religion, or professed entertainers of thi 
glorious gospel. a 
I. Here is the message or report that tht 
‘apostle avers to come from the Lord Jesus 
This then is the message which we have he 
of him (v. 5), of his Son Jesus Christ. Ashe 
was the immediate sender of the apostles, s 
he is the principal person spoken of in thi 
preceding context, and the next anteceden 
also to whom the pronoun him can relate 
The apostles and apostolical ministers ar 
the messengers of the Lord Jesus; it is thé 
honour, the chief they pretend to, to brin 
his mind and messages to the world and- t& 
the churches. This is the wisdom and 
sent dispensation of the Lord Jesus, to sent 
his messages to us by persons like ourselves 
He that put on human nature will honot 
earthen vessels. It was the ambition of the 
apostles to be found faithful, and faithfu 
to deliver the errands and messages they had 
received. ' What was communicated to them 
they were solicitous to impart: This 
the message which we have heard of him, an 
declare unto you. A message froza the Wort 
of life, from the eternal Word, we shoul 
gladly receive: and the present one is this 
(relating to the nature of God whom we are 
to serve, and with whom we should covet al 
indulged communion)—That God is light, 
and in him.is no darkness at all, v. 5. Th 
report asserts the excellency of the divine na 
ture. He is all that beauty and perfectiot 
that can be represented to us by light. 
is a self-active uncompounded spiritu 
purity, wisdom, holiness, and glory.’ 
then the absoluteness and fulness’ of th 
cellency and perfection. There is no'defec 
or imperfection, no mixture of any thing 
alien or contrary to absolute excellency, mi 
mutability nor capacity cf any decay in him: 
In himis no darkness ut all, v.5. ° Or this r& 
port may more immediately relate'to whati 


a“ 


y 


oe 


asually called the moral perfection of the di- 
_ vine nature, what we are to imitate, or what 
is more directly to influence us in our gospel 
work. And so it will comprehend the holi- 
ness of God, the absolute purity of his nature 
and will, his penetrative knowledge (par- 
ticularly of hearts), his jealousy and justice, 
which burn as a most bright and vehement 
flame. It is meet that to this dark world the 
great God should be represented as pure and 
perfect light. It is the Lord Jesus that best 
of all opens to us the name and nature of the 
_unsearchable God: The only-begotten, who is 
tm the bosom of the Father, the same hath de- 
clared him. It is the prerogative of the 
_ Christian revelation to bring us the most 
noble, the most august and agreeable account 
of the blessed God, such as is most suitable 
to the light of reason and what is demon- 
_ strable thereby, most suitable to the magnifi- 
cence of his works round about us, and to 
the nature and office of him that is the su- 
_preme administrator, governor, and judge of 
the world. What more (relating to and com- 
' prehensive of all such perfection) could be 
included in one word than in this, God is 
light, and in himis no darkness at all? Then, 
__ II. There is a just conclusion to be drawn 
_from this message and report, and that for 
‘the consideration and conviction of professors 
_ of religion, or professed entertainers of this 
gospel. This conclusion issues into two 
_ branches :—1. For the conviction of such pro- 
-fessors as have no true fellowship with God: 
Ff we say we have fellowship with him, and 
_ walk in darkness, we lie, and do not the truth. 
It is known that to walk, in scripture ac- 
' count, is to order and frame the course and 
actions of the moral life, that is, of the life 
go far as it is capable of subjection to the 
flivine law. To walk in darkness is to live 
and act according to such ignorance, error, 
and erroneous practice, as are contrary to the 
fundamental dictates of our holy religion. 
Now there may be those who may pretend to 
_ great attainments and enjoyments in religion ; 
; menbate releiO 
they may profess to have communion with 
God; and yet their lives may be irreligious, 
immoral, and impure. To such the apostle 
_ would not fear to give the lie: They lie, and 
do not the truth. They belie God; for he 
holds no heavenly fellowship or intercourse 
with unholy souls. What communion hath 
light with darkness? They belie themselves, 
_ or lie concerning themselves ; for they have 
ne such communications from God nor ac- 
cesses to him. There is no truth in their 
_ profession nor in their practice, or their prac- 
_ tice gives their profession and pretences the 
_ he, and demonstrates the folly and falsehood 
of them. 2. For the conviction and conse- 
be ent satisfaction of those that are near to 
: But, if we walk in the light, we have 


; Jesus Christ his Son cleanseth us from all sin. 
As the blessed God is the eternal boundless 
light, and the Mediator is, from him, the 


: CHAP. L 


ship one with another, and the biood of 


Confession and forgiveness, 
light of the world, so the Christian institu. 
tion is the great luminary that appears in our 
sphere, and shines here below. Aconformity 
to this in spirit and practice demonstrates 
fellowship or communion with God. Those 
that so walk show that they know God, that 
they have received of the Spirit of God, and 
that the divine impress or image is stamped 
upon their souls. Then we have fellowship 
one with another, they with us and we with 
them, and both with God, in his blessed or 
beatific communications to us. And this is 
one of those beatific communications to us— 
that his Son’s blood or death is applied or 
imputed to us: The dlood of Jesus Christ his 
Son cleanseth us from all sin. The eternal 
life, the eternal Son, hath put on flesh and 
blood, and so became Jesus Christ. Jesus 
Christ hath shed his blood for us, cr died to 
wash us from our sins in his- own blood. 
His blood applied to us discharges us from 
the guilt of all sin, both original and actuaa, 
inherent and committed : and so far we stand 
righteous in his sight ; and not only so, but 
his blood procures for us those sacred influ- 
ences by which sin is to be subdued more and 
more, till it is quite abolished, Gal. iii. 13, 14. 


8 If we say that we have no sin we 
deceive ourselves, and the truth is not 
inus. 9 If we confess our sins, he 
is faithful and just to forgive us our 
sins, and to cleanse us from all un- 
righteousness. 10 If we say that we 
have not sinned, we make him a liar, 
and his word is not in us. 


Here, I. The apostle, having supposed that 
even those of this heavenly communion have 
yet their sin, proceeds here to justify that 
supposition, and this he does by showing the. 
dreadful consequences of denying it, and 
that in two particulars:—1. If we say, We 
have no sin, we deceive ourselves, and the truth 
is not in us, v. 8. Wemust beware of deceiy- 
ing ourselves in denying or excusing our 
sins. ‘The more we see them the more-we 
shall esteem and value the remedy. Jf we 
deny them, the truth is not in us, either the 
truth that is contrary to such denial (we lie 
in denying our sin), or the truth of religion, 
is not in us. The Christian religion is the 
religion of sinners, of such as have sinned, 
and in whom sin in some measure still dwells. 
The Christian life is a life of continued re- 
pentance, humiliation for and mortification 
of sin, of continual faith in, thankfulness for, 
and love to the Redeemer, and hopeful joyful 
expectation of a day of glorious redemption, 
in which the believer shall be fully and finally 
acquitted, and sin abolished for ever. 2. If 
we say, We have not sinned, we make him a 
liar, and his word ts not in us, v.10. The 
denial of our sin not only deceives ourselves, 
but reflects dishonour upon God. It chal« 
lenges his veracity. He has abundantly tes- 
tified of, and testified against, the sin of the 


Christ the propiteatior. 


world. And the Lord said in kis heart (de- ; 
termined thus with himself), J will not again | 
curse the ground (as le lad then lately done) , 
for man’s sake; for (or, with the learned 


bishop Patrick, though) the imagination of | for sin: “ My little children, t 


man’s heart is evil from his youth, Gen. viii. 21. 
But God has given his testimony to the con- 
tinued sin and sinfulness of the world, by 
providing a sufficient effectual sacrifice for | 
sin, that will be needed in all ages, and to 
the continued sinfulness of heliev ers them- 
selves by requiring them continually to con- 
fess their sins, and apply themselves by faith 
to the blood of that sacrifice. And therefore, 


if we say either that we have not sinned or | diltle children as being 


do not yet sin, the word of God is not in us, 
neither in our minds, as to the acquaintance 


we should have with it, nor in our hearts, as to Certainly the gospel most prevailed wh 


the practical influence it should have upon us. 


II. ‘The apostle then instructs the believer | Or perhaps the judicious reader will” 


in the way to the continued pardon of Ins sin. 
Here we have, 1. His duty in order thereto: 
If we confess our sins, v. 9. Penitent con- 
fession and acknowledgment of sin are the 
believer’s business, and the means of his de- 
eiverance from his guilt. And, 2. His en- 
couragement thereto, and assurance of the 
happy issue. ‘This is the veracity, righteous- 
ness, and clemency of God, to whom he 
makes such confession: He is fai/hful and 
‘ust to forgive us our sins, and to cleanse us 
from all unrighteousness, v.9. God is faithful 
to his covenant and word, wherein he has 
promised forgiveness to penitent believing 
confessors. Ue is just to himself and his 
glory who has provided such a sacrifice, by 
which his righteousness is declared in the 
justification of sinners. Te is just to his 
Son who has,not only sent him for such ser- 
vice, but proussed to him that those who 


‘eoine through him shall be forgiven on his 


account By his knowledge (by the believing 

apprehension of him) shall my righteous ser- 
vaul justify many, Isa. lili, 11. Heis clement 
and gracious also, and so will forgive, to the 
contrite confessor, all his sins, cleanse him 
from the guilt of all unrighteousness, and in 
due tue deiiver him from the power and 
practice of it. 

CHAP. IL 


Here the apostle encourages against sins of infirmity (ver. 1, 2), 
shows the true knowledge and love of God (ser, 3 6), renews 
the preeept ot trateranl love (wer. 7—11), addresses the several 
ages of Christians (ver 12-14), warns agams) worldly lowe (ver. 
15-17), against sedvers (ver. 18, 19), shows the security of trne 
Christeans (ver. SU—27), and advises to abide am Chepat. ver 
2h, 

N Y little children, these tlings 

write I unto you, that ye sin 
not. And if any man sin, we have 
an advocate with the Father, Jesus 

Christ the righteous: 2 And he is 

the propiation for our sins: and not 

for our’s only, but also for the sins of 
the whole world. 

These verses relate to the concluding s1))- 
ject of the fureyving chapter, in which the 


RT a ee eed 
: { me 


1 JOHN. 


<5 

| apostle proceeds aged z 
| real Christian’s sin. An es 
both dissuasion and sup : 
| 1. Dissuasion. He would i tae! 


j write I unto you, that you sin not, o 
| design or purport of this letter, the 
of what 1 have just said concerning 
mounion with God and the overthrow of 
an irrelizious course, is to dissuadeand d 
you from sin.” See the familiar affecti on E 
compellation with which he introduces } 
admonition: My little children, childre 

having perhaps heen begotten by his go 
much beneath f 
in age and experience, my little childi ¥ 
heing dear to him in the bonds of the go 


| 
om 


ase 
and whensuch ministerial love most abount 


reason to think that the apostle’ 's meaning | 
this dissuasion or caution is this, or amoun 
to this reading: These things write I 
you, not that you sin. And so the word 
look back to what he had said before 
cerning the assured pardon of sin: Gé 
faith he and just to forgive us our sins, 
ch. i. 9. And so the words are a preclus 
of all abuse of such favour and indulge 
“Though sins will be forgiven to pe en 
confessors, yet this I write, not to encoura 
you in sin, but upon another account.” | 
this clause will look forward to what t 
apostle is going tosay about the Advocate fe 
sinners: and so itis a prolepsis, a prevent | 
of like mistake or abuse: These /hings 
I unto you, not that you sin, but that you 
see your remedy for sin.” And so the fi 
lowing particle (as the learned know) | 
rendered adversatively: Bud, if a man sin hi 
may know his help and cure. And so we: 
Il. The believer's support and relief i 
case of sin: And (or bat) if any man sin (an 
of us, or of our foresaid communion), 
have we an Advocate with the Futher, &c., 0. 
Believers themselves, those that are advanee 
to a happy gospel-state, have yet their 
There is a great distinction therefore betw 
the sinners that are in the world. ‘I - 
are Christianized (such as are instated in U 
sacred saving privileges of Christ’s mystic 
or spiritual body) and unchristianized, 
verted and unconverted sinners. ‘There at 
some who, though they really sin, ye 
oe with others, are said nof to in 
as ch. iii. 9. Believers, as they have ai 
stonertion applied unto them at their « 
trance into a state of pardon and justifi 
so they have an Advocate in heaven: 
continue to them that state, and p 
their continued forgiveness. And thi 
be the support, satisfaction, and refu 
believers (or real Christians) in or upo: 
sins: We have an Advocate. “The o 
name is sometimes viven to the Holy 
and then it is rendered, the Comforters”) 
acts within us; he puts pleas and 4 


-rsents into sur hearts and mouths; and so 
Js wour alvorate, by teaching us to intercede 
fer onrseives. But here is an advocate 
without as, in heaven and with the Father. 
The proper oibee and business of an advo- 
eate is with the judge; with bim he pleads 
the client’s cause. ‘The Judge with whom 
our advocate juwads is the Father, his Father 
and ours. He who was our Judge in the 
legal conrt (the court of the violated law) is 

_ Our Father in the gospel court, the court 

of heaven and of grace. His throne or 

_ tribunal is the mercy-seat. And he that is 

our Father is also our Judge, the supreme 
arbitrator of our state and circumstances, 
either for life or veath, for time or eternity. 

Fou have come—to God, the Judge of ail, 
Heb. xii. 23. ‘Tibat believers may be en- 
eourayed to hope that their cause will go 

_ Well, as their Judge is represented to them 

in the relation of a Father, so their advocate 

is recommended to them upon these con- 

_ siderations :—1. By his person and personal 

-mames. Jf is Jesus Christ the Son of the 

| Father, one anointed by the Father for the 

is ofice of inediation, the whole work of 

3 


salvation, and consequently for that of the 
tercessor or advocate. 2. By his qualifica- 
tion for the office. It is Jesus Christ the 
“viyhteous, the righteous one in the court and 
ight of the Judge. This is not so necessary 
another advucate. Another advocate (or 
a advocate in another court) may be an 
Unjust persun himself, and yet may have a 
just cause (and the cause of a just person in 
that case) to plead, and may accordingly 
< carry his cause. But here the clients are 
- guilty ; their innocence aud legal righteous- 
_fhess cannot be pleaded; their sin must be 
_ confessed or supposed. It is the advocate’s 
own righteousuess that he must plead for 
4 criminals. He has been righteous to 
the death, righteous for them ; ; he has 
brought in everlasting righteousness. ‘T'his 
the Judge will not deny. Upon this score 
he pleads, that the clients’ sins may not be 
imputed to them. 3. By the plea he has to 
“make, the ground and basis of his advocacy : 
he is the propitialion for our sins, v. 2. 
He is the expiatory victim, the propitiatory 
eee that has been offered to the Judge 
"for all our offences against his majesty, and 
law, and gov ernment. In vain do the pro- 
_fessors of Rome distinguish between an 
advocate: of redemption and an advocate of 
intercession, or a mediator of such different 
service. ‘I'he Mediator of intercession, the 
_allgte for us, is the Mediator of redemp- 
tion, the propitiation for our sins. It is his 
pitiation that he pleads. And we might 
en to supnose that his blood had lost its 
-yalueand efficacy if no mention had been made 
offi it in heaven since the time itwas sned. But 
ae, we see it is of esteem there, since itis 
continually represented in the intercession 
of the great advocate (the attorney-general) 
* a3 the ehurcn of God. He ever aves to 


ae 


ee ey ae 


CEA RE ee tn eT een 
; ie 3 gi re 


CHAP. Ii. 


‘ ¢ “ 
meke intercession for those that came to God 
through kim, 4. By the extent of his plea, 
the latitude of his propitiation. It is not 
confined to one ation; and not particularly 
to the ancient Israel of God: He is the pro- 
pitiation for our sins ; and not for ours ouly 
(not only for the sins of us Jews, us that are 
Abraham's seed according to the flesh), but 
also for those of the whole world (vw. 23; not ~ 
only for the past, or us present believers, 
but for the sins of all who shall heresfter 
believe on him or come to God through 
him. The extent and intent of the Me- 
diator’s death reach to all tribes, nations, 
and countries. As he is the only, so he is 
the universal atonement and pronitiation 
for all that are saved and brought home to 
God, and to his favour and forgiveness. 


3 And hereby we do know that we 
know him, if we keep his command- 
ments. 4 Ile that saith, I know 
him, and keepeth not his command- 
inents, is aliar, and the truth is not 
in him. 5 But whoso keepeth his 
word, in him verily is the love of God 
perfected: hereby know we that we 
are in him. G He that saith he 
abideth in him ought himself also so 
to walk, even as he walked. 


These verses may seem to relate to the 
seventh verse of the former chapter, be- 
tween which and these verses there occurred 
an incidental discourse concerning the be- 
liever’s duty and relief in case of. sin, oc- 
casioned by the mention of one of the he- 
liever’s privileges—his being cleansed from 
sin by the Mediator’s blood. In that verse 
the apostle asserts the beneficial consequence 
of walking m the light: “ We have then fel- 
lowship with one another, such divine fellow- 
ship and communion as are the prerogative 
of the church of Christ.” Llere now succeeds 
the trial or test of our light and of our love. 

I. The trial of our light: And hereby we 
do know tral we know him, 7f we keep his 
commandments, v. 3. Divine light and 
knowledge are the beauty and improvement 
of the mind ; it becomes the disciples of the 
Mediator to be persons of wisdom aud ua- 
derstanding. Young Christians are apt to 
magnify their new light and applaud their 
own knowledge, especiaily if they have heen 
suddenly or in a short time communicated ; 
and old ones are apt to suspect the suffi- 
ciency and fulness of their knowledge ; they 
lament that they know God, and Christ, and 
the rich contents of his gospel, ho more: 
but here is the evidence of the soundness of 
our knowledge, if it constrain us to keep 
God’s commandments. Each perfection of his 
nature enforces his authority ; the wisdom of 
his counsels, the riches of his grace, the 
grandeur of his works, recommend his iaw 
and government. A careful conscientroug 


Ps ane ie 


The law of Zove. 


apprehension and knowledge of these things 
are graciously impressed upon the zou! ; and 
therefore it must follow in the reverse that 
he that saith, I know him, and keepeth not his 
commandments, is a liar, and the truth is not 
in him, v. 4. Professors of the truth are often 
ashamed of their ignorance, or ashamed to 
own it; they frequently pretend to great at- 
tainments in the knowledge of divine mys- 
teries: Thou makest thy boast of God, and 
knowest his will, and approvest (in thy ra- 
tional judgment) the things that are more 
excellent, being instructed out of the law, and 
art confident that thou thyself art (or art fit 
to be) a guide to the blind, &c., Rom. ii. 17, 
&c. But what knowledge of God can that 
be which sees not that he is most worthy of 
the most entire and intense obedience ? And, 
if that be seen and known, how vain and 
superficial is even this knowledge when it 
sways not the heart unto obedience! A dis- 
obedient life is the confutation and shame 
of pretended religious knowledge ; it gives 
the lie to such boasts and pretences, and 
shows that there is neither religion nor 
honesty in them. 

II. The trial of our love: But whoso 
keepeth his word in him verily is the love of 
God perfected ; hereby know we that we are 
m him, v. 5. ‘To keep the word of God, or 
of Christ, is sacredly to attend thereto in all 
the conduct and motion of life; in him that 
does so is the love of God perfected. Pos- 
sibly, some may here understand God’s love 
to us; and doubtless his love to us cannot 
be perfected (or obtain its perfect design and 
fruit) without our practical observance of 
his word. We are chosen, to be holy and 
blameless before him in love; we are re- 
deemed, to be a peculiar people, zealous of 
good works ; we are pardoned and justified, 
that we may be partakers of larger measures 
of the divine Spirit for sanctification; we 
are sanctified, that we may walk in ways of 
holiness and obedience: no act of divine 
love that here terminates upon us obtains its 
proper tendency, issue, and effect, without 
our holy attendance to God’s word. But the 
phrase rather denotes here our love to God; 
so v. 15, The love of (to) the Father is not in 
him ; so ch. ili. 17, How dwelleth the love of 
(to) God in him? Now light is to kindle 
love; and love must and will keep the word 
of God ; it enquires wherein the beloved may 
be pleased and served, and, finding he will 
be so by observance of his declared will, 
there it employs and exerts itself; there 
love is demonstrated ; there it has its perfect 
(or complete) exercise, operation, and delight ; 
and hereby (by this dutiful attendance to the 
will of God, or Christ) we know that we are 
in him (v. 5), we know that we belong to 
bin, and that we are united to him by that 
Spirit which elevates and assists us to this 
obedience; and if we acknowledge our rela- 
tion to him, and our union with him, it must 


1 JOHN opt, 
sbedience to his commands shows that the! have this contimued enforcer 


He that saith he abideth in him o 
to walk even.as he walked, v. 6. Th 
Christ was an inhabitant of this worl 
walked here below; here he gave a shin 
example of absolute obedience to Ge 
Those who profess to be on his side, and 
abide with him, must walk with him, we 
after his pattern and rps tH e partisa 
of the several sects of philosophers of o 
paid great regard to the dictates and practi 
of their respective teachers and sect-masten 
much more should the Christian, he wh 
professes to abide in and with Christ, aim 
resemble his infallible Master and head, a1 
conform to his course and prescription 
Then are you my friends if you do 
soever I command you, John xy. 14. J 

7 Brethren, I write no new con 
mandment unto you, but an old con 
mandment which ye had from f 
beginning. The old commandmer 
is the word which ye have heard fror 
the beginning. 8 Again, anew com 
mandment I write unto you, whit 
thing is true in him and in you: b 


cause the darkness is past, and 
true light now shineth. 9 He thi 
saith he is in the light, and hateth h 
brother, is in darkness even unt 
now. 10 He that loveth his brothe 
abideth in the light, and there is non 
occasion of stumbling in him. 1 
But he that hateth his brother is i 
darkness,and walketh in darkness, ani 
knoweth not whither he goeth, becaus 
that darkness hath blinded his eyes. 


The seventh verse may be supposed eithe 
to look backward to what immediately pre 
ceded (and then it is walking as Chris 
walked that is here represented as no net 
but an old commandment ; it is that whic 
the apostles would certainly inculcate where 
ever they brought Christ’s gospel), or to loc 
forward to what the apostle is now going’ 
recommend, and that is the law of fratern 
love ; this is the message heard from the 6 
ginning (ch. ili. 11), and the old command. 
2 John 5. Now, while the apostle address 
himself to the recommendation of suc 
practice, he is ready to give an ins 
thereof in his affectionate appella 
“ Brethren, you who are dear to me 
bond of that love to which I would soli 
you ;” and so the precept of fraternal love 
recommended, aes 

I. As an old one: I write no new com 
mandment unto you, but an old commandiaen 
which you had from the beginning, v 7. ‘Ih 
precept of Jove must be as old as h 
nature ; but it might admit divers et.actioné 
enforcements, and motives. In the state 
innocence, had human nature then beel 


agated, men must have loved one an- 
her as being of one blood, made to dwell 
on the earth, as being God’s offspring, and 
_ Bearing his image. In the state of sin and 
promised recovery, they must love one 
another as related to God their Maker, as 
telated to each other by blood,: and as 
| rots in the same hope. When the 
ebrews were peculiarly incorporated, they 
must accordingly love each other, as being 
‘the privileged people, whose were the co- 
yenants and the adoption, and of whose 
race the Messiah and head of the church 
must spring ; and the law of love must be 
-tonveyed with new obligations to the new 
Israel of God, to the gospel church, and so 
itis the old commandment, or the word which 
‘the children of the gospel Israel have heard 
from the beginning, v. 7. 
If. As a new one: “ Again, to constrain 
you to this duty the more, a new command- 
ment I write unto you, the law of the new 
“society, the Christian corporation, which 
ing 1s true in him, the znatter of which was 
_ first true in and concerning the head of it ; 
the truth cf it was first and was abundantly 
in him; he loved the church, and gave himself 
_for it: and it is true in you ; this law is in 
some measure written upon your hearts; 
you are taught of God to love one another, 
and that because” (or since, or forasmuch as) 
_ “ the darkness is past, the darkness of your 
puted unconverted (whether Jewish or 
_ Gentile) minds, your deplorable ignorance of 
God and of Christ is now past, and the true 
light now shineth (v. 8); the light of evan- 
_ gelical revelation hath shone with life and 
efficacy into your hearts; hence you have 
seen the excellency of Christian love, and 
_ the fundamental obligation thereto.” Hence 
we see that the fundamentals (and particularly 
the fundamental precepts) of the Christian 
teligion may be represented either as new or 
old; the reformed doctrine, or doctrine of 
feligion in the reformed churches, is new 
and old—new, as taught after long darkness, 
“by the lights of the reformation, new as 
purged from the adulterations of Rome; but 
old as having been taught and heard from 
the beginning. We should see that that 
grace or virtue which was true in Christ be 
true also in us; we should be conformable 
toour head. The more our darkness is past, 
and gospel light shines unto us, the deeper 
should our subjection be to the command- 
‘ nents of our Lord, whether considered as 
Sid or new. Light should produce a suitable 
he Accordingly, here is another trial of 
_6ur Christian light; before, it was to be ap- 
aes by obedience to God; here by Chris- 
tian love. 1. He who wants such love in 
vain pretends his light: He that saith he is 
m the light, and hateth his brother, is in 
_ darkness even until now, v. 9. It is proper for 
sincere Christians to acknowledge what God 
has done for their souls; but in the visible 
Buren tere are often those who assume ta 
Vor, Ix. 


Ee ee Ryker ab ee ee ee Oe) 
CHAP. TL. 


igainst the love of the world 
themselves more than is true, there are those 
who say they are in the light, the divine 
revelation has made its impression upon 
their minds and spirits, and yet they walk in 
hatred and enmity towards their Christian 
brethren; these cannot be swayed by the 
sense of the love of Christ to their brethren, 
and therefore remain in their dark state, 
notwithstanding their pretended conversion 
to the Christian. religion 2. He who is 
governed by such love approves his light 
to be good and genuine: He that loveth 
his. brother (as his brother in ~Christ) 
abideth in the light, v. 10. He sees the 
foundation and reason of Christian love; he 
discerns the weight and value of the Chris- 
tian redemption; he sees how meet it is 
that we should love those whom Christ hath 
loved; and then the consequence will be 
that there is no occasion of stumbling in him 
(v. 10); he will be no scandal, no stumbling- 
block, to his Grother ; he will conscientiously 
beware that he neither induce his brother to 
sin nor turn him out of the way of religion, 
Christian love teaches us highly to value 
our brother’s soul, and to dread every thing 
that will be injurious to his innocence and 
peace. 3. Hatred is a sign of spiritual dark- 
nese: But he that hateth his brother is in 
darkness, v. 11. Spiritual light is instilled 
by the Spirit of grace, and one of the first- 
Sruits of that Spirit is love ; he then who is 
possessed with malignity towards a Christian 
brother must needs be destitute of spiritual 
light; consequently he walks in darkness (v. 
11); his life is agreeable to a dark mind and 
conscience, and he knows not whither he goes ; 
he sees not whither this dark spirit carries 
him, and particularly that it will carry him 
to the world of utter darkness, because 
darkness hath blinded his eyes, v. 11 The 
darkness of unregeneracy, evidenced by a 
malignant spirit, is contrary to the light of 
life: where that darkness dwells, the mind, 
the judgment, and the conscience will be 
darkened, and so will mistake the way to 
heavenly endless life. Here we may observe 
how effectually our apostle is now cured of his 
once hot and flaming spirit. Time was when 
he was for calling for fire from heaven upon 
poor ignorant Samaritans who received them 
not, Luke ix. 54. But his Lord had shown 
him that he knew not his own spirit, nor 
whither it led him. Having now imbibed 
more of the Spirit of Christ, he breathes 
out good-will to man, and love to all the 
brethren. It is the Lord Jesus that is the- 
great Master of love: it is his school (his 
own church) that is the school of love. His 
disciples are the disciples of love, and his 
family must be the family of love. 

12 I write unto you, little children, 
because your sins are forgiven you 
for his name’s sake. 13 I write unto 
you, fathers, because ye have known 


him that is from the beginning I 
22 


Oho i we Tt 


Against the love of the uorld. 


write unto you, young men, because 
ye have overcome the wicked one. | 
write unto you, little children, because 
ye have known the Father. 14 I have 
written unto you, fathers, because 
ye have known him that is from the 
beginning. I have written unto you, 
young men, hecause ye are strong, 
and the word of God abideth in you, 
and ye have overcome the wicked one. 
15 Love not the world, neither the 


things ‘hat are in the world. If any 


man love the world, the love of the 
Father is not in him. 16 For all 
that is in the world; the lust of the 
flesh, and the lust of the eyes, and the 
pride of life, is not of the Father, but 
is of the world. 17 And the world 
pisseth away, and the lust thereof: 
but he that doeth the will of God 
abideth for ever. 


This new command of holy love, with the 
incentives thereto, may possibly Le directed 
to che several ranks of disciples that are here 
accosted ‘The several graduates in the Chris- 
tian university the catholic church, must be 
sure to preserve the bond of sacred. love. 
Or, there being an important dehortation 
and dissuasion to follow, without the ob- 
servance of which vital religion in the love 
of God and love of the brethren cannot sub- 
sist, the apostle may justly seem to preface 
it with a solemn address to the several forms 
or orders in the school of Christ: let the in- 
fants or minors, the adults, the seniors (or the 
adepli, the reo, the most perfect), in the 
Christian institution, know that they must 
not love this world ; and so, 

J. We have the address itself made to the 
various forms and ranks in the church of 
Christ. All Christians are not of the same 
standing and stature; there are babes in 
Christ, there are grown men, and old dis- 
ciples. As these have their peculiar states, 
so they have their peculiar duties ; but there 
are precepts and a correspondent obedience 
cummon to them all, as particularly mutual 
love and contempt of the world. We see also 
that wise pastors will judiciously distribute 
the word of life, and give to the several mem- 
bers of Christ’s family their several suitable 
portions: I wrile unto you children, fathers, 
and young men. In this distrilmtion the 
apostle addresses, 

1. ‘The lowest in the Christian school: ] 
write unto you, little children, v. 12. There 
are novices in religion, babes in Christ, those 
who are learning the rudiments of Christian 
godliness. ‘he apostle may seem to encou- 
rage them by applying to them first ; and it 
may be useful to the greater proficients to 
hear what is said to their iuniors; elements 


MT et eh Bh ted 
5 ae rm 


1J0HN) 


are to Le repeated; first 
foundation of all. He addresse 
in Christianity upon two acconn 
cause their sins were forgiven the: 
name’s suke, v.12. ‘The youngest: 
disciple is pardoned ; the communion 
is alonsets with ¢he forgiveness of sins. | 
are forgiven either for God’s name’s sake 
the praise of his glory (his glorious perf 
tions displayed in forgiveness), or for Chri 
name's suke, upon his score, and upon t 
account of the redemption that is in hii 
and those that are forgiven of God ; 
strongly obliged to relinquish this wor 
which so interferes with the love of God. | 
Because of their knowledge of God : Iw 
unto you, little children, because you ha 
known the Futher, v.13. Children are we 
to know none so soon as their father. Chil 
ren in Christianity must and do know Go 
They shall all know me, from the least te 
greatest, Heb. viii. 11. Children in Chr 
should know that God is their Father ; it 
their wisdom, We say, It is a wise child th 
knows his father. These children cann 
but know theirs; they can weil be assur 
by whose power they are regenerated and| 
whose grace they are adopted. ‘Ihose th 
know the Father may well be withdrawn fre 
the love of this world. ‘Then the apost 
proceeds, .* 

2. ‘lo those ef the highest station and 
ture, to the seniors in Christianity, to who 
he gives an honourable appellation: I wr 
unto you, fathers (v. 13,14), unto you, Mnaso 
you old disciples, Acts xxi. 16. The apo 
iunmediately passes from the bottom to # 
top of the cheat from the lowest form: 
the highest, that those in the middle n 
hear both lessons, may remember what t! 
have learned and perceive what they mus 
come to: / write unto you, futhers. Tho 
that are of longest standing in Christ’s schot 
have need of further advice and instruetio 
the oldest disciple must go to heaven (th 
university above) with his book, his Bible, 
his hand; fathers must be written to, an 
preached to; none are too old to learn. 
writes to them upon the account of 
knowledge: / write unto you, futhers, becau: 
you have known him that,is from the beginnin 
v. 13, 14.. Old men have ple ; 
experience, and expect deference. ‘The 
tle is ready to own the knowledge of 
Christians, and to congratulate them 
upon. ‘They know the Lord Christ, 
ticularly him that was from the beginning ;' 
ch, i. 1. As Christ is Alpha and Omeg 
he must be the beginning and end of 
Christian knowledge. 1 count all thing 
toss for the excellency of the know edye 
Christ Jesus my Lord, Phil. iii. 8. ‘The 
who know him that was from the beginning 
before this world was. made, may weu le 
induced thereby to relinquish this worl 
‘Then, ta 

3. To che middle age of Christians, ¢ 


a 


n 


>» 


who are in their bloom and fl 
ile unto you, young men, v. 13, 14. ‘There 
are the adult in Christ Jesus, those that have 
arrived at the strength of spirit and sound 
sense aad can discern between good and evil. 
The apostle applies to them upon these ac- 
counts :—(1.) Upon the account of their mar- 
tial exploits. _Dexterous soldiers they are in 
the cainp of Christ: Because you have over- 
come the wicked one, v.13. There isa wicked 
one that is continually warring against souls, 
and particularly against the disciples: but 
those that are well taught in Christ’s school 
an handle their arms and vanquish the evil 
one; an those that can vanquish him may 
‘be called to vanquish the world too, which is 
so great an instrument for the devil (2.) 
‘Upon the account of their strength, disco- 
‘vered in this their achievement: Because you 
are strong, und you have overcome the wicked 
one, v.14. Young men are wont to glory in 
their strength ; it will be the glory of youth- 
ful persons to be strong in Christ and in his 


peel + aS aconal > a. | aor =. ww” 
cHaP II. 
ower: I! the Father, but 1s of the world, v. 16. 


Against the love of the worid. 
Thia 
love or lust is not appointed of God) he 
calls us from it), but it intrudes itself from the 
world ; the world is a usurper of our affection. 
Now here we have the due consideration and 
notion of the world, according to which it is 
to be crucified and renounced. The world, 
physically considered, is good, and is to be 
admired as the work of God and a glass in - 
which his perfections shine ; but it is to be 
considered in its relation to us now in our 
corrupted state, and as it works upon our 
weakness and instivates and inflames our vile 
affections. There is great affinity and alliance 
between this world and the flesh, aud this 
world intrudes and encroaches upon the 
flesh, and thereby makes a party against God. 
The things of the world therefore are distin- 
guished into three classes, according to the 
three predominant inclinations of depraved 
nature; as, (1.) ‘There is ¢he lust of the flesh. 
The flesh here, being distinguished from the 
eyes and the life, imports the body. The lust 


ce; it will be their glory, and it will try ;of the flesh is, subjectively, the humour and 


their strength, to overcome the devil ; if they 
be not too hard for the devil, he will be too 
hard forthem. Let vigorous Christians show 
ir streuzth in conquering the world; and 
the same strength must be exerted in over- 
| ing the world as is employed in over- 
coming the devil. (3.) Because of their 
ee naice with the word of God: And the 
wd of God uabideth in you, v. 14. The word 
of God must abide in the adult disciples ; it 
as the nutriment and supply of strength te 
‘them; it is the weapon by which they over- 
‘come the wicked one ; the sword of the Spirit 
whereby they quench his fiery darts: and 
ose in whom the word of God dwells are 
“well furnished for the conquest of the world 
ian . . . = 
IL. We have the dehortation or dissnasion 
= prefaced and introduced, a caution fun- 
‘damental to vital practical religion: “ Locr 
not the world, neither the things that are in the 
ready v. 15. Be crucified to the world, be 
mortified to the things, to the affairs and en- 
‘ticements, of it.” ‘he several degrees of 
‘Christians should unite in this, in being 
tou the world. Were they thus united, 
hey would soon unite upon other accounts : 
‘their love should be reserved for God ; throw 
at away upon the world. Now here we 
> 
M 


see the reasons of this dissuasion and caution. 
‘They are several, and had need to be so; itis 
hard to dispute or dissuade disciples them- 
‘selves from the love of the world. ‘lhese 
Feasons are taken, 
~~ 1. From the inconsistency of this love with 
the love of God: If any man love the world, 
oo of the Father is nol in him, v. 15. The 
; of man is narrow, and cannot contain 
both loves. ‘he world draws down the neart 
from God ; and so the more the love of the 
set prevails the more the love of God 
dwindles and decays. 
; 2. From the prohibition of worldly 
wy it is nct ordained of God It 
a 


a 


a  eeeEeSeeeS 


appetite of indulging Heshly pleasures; and, 
objectively, all those things that excite and 
inflame the pleasures of the flesh. ‘This lust 
is usually called durury. (2.) ‘There is the 
lust of the eyes. ‘The eyes are delighted with 
treasures; riches and rich possessions are 
craved by an extravagant eye ; this is the lust 
of cavetousness. 3. ‘There is the pride of 
life. A vain mind craves all the grandeur, 
equipage, and pomp of a vain-glorious life; 
this is ambition, and thirst after honour and 
applause ‘This is, in part, the disease of the 
ear; it must be flattered with admiration and 
praise. ‘The objects of these appetites must 
be abandoned and renounced ; as they engage 
and engross the affection and desire, /hey are 
not of the Futher, but of the world, v.16. ‘The 
Father disallows them, and the world should 
keep them to itself. ‘The lust or appetite to 
these things must be mortified and subdued; 
and so the indulging of it is not appointed 
by the Father, but is insinuated by the en- 
snaring world. 

3. From the vain and vanishing state of 
earthly things and the enjoyment of them. 
And the world passeth away, and the lust 
thereof, v.17. ‘The things of the world are 
fading and dying apace ‘The lust itself and 
the pleasure of it wither and decay; desire 
itself will ere long fail and cease, Eccl. xii. 5. 
And what has become of all the pomp and 
pleasure of all those who now lie mouldering 
in the grave ? 

4. From the immortality of the divine lover, 
the lover of God: But he that doetn the will 
of God, which must be the character of the 
lover of God, in opposition to this lover ot 
the world, abideth for ever, v. 17. ‘The object 
of his love in opposition to the world that 
pusseth away, abideth for ever; his sacred 
passion or affection, in opposition to the hist 


love or ‘that passeth away, alideth for ever; love 
is not of: shall never fail ; and he himself is an heir of 


Pe ae. ae 


Nes he pe ” To eae (Be ali 
. a = , Laz tichre at Th i. Bika Ye. 
oncerning antichrist. - y 


smmortality and endless life, and shall in time | 


‘be translated thither. 

From the whole of these verses we should 
observe the purity and spirituality of the 
apostolical doctrine. The animal life must 
be subjected to the divine; the body with its 
affections should be subjugated to the soul; 
the soul should be swayed by religion, or the 
victorious love of God. 


18 Little children, it is the last 
time: and as ye have heard that 
antichrist shall come, even now are 
there many antichrists ; whereby we 
know that it is the last time. 19 
They went out from us, but they were 
not of us; for if they had been of us, 
they would no doubt have continued 
with us: but they went out, that they 
might be made manifest that they 
were not all of us. 


Here is, I. A moral prognostication of the 
time; the end is coming: Little children, it 
is the last time, v. 18. Some may suppose 
that the apostle here addresses the first rank 
of Christians again; the juniors are most 
apt to be seduced, and therefore, “ Little 
children, you that are young in religion, take 
heed to yourselves that you be not cor- 
rupted.” But it may be, as elsewhere, a 
universal appellation, introductive of an 
alarm to all Christians: ‘‘ Little children, it 
as the last time ; our Jewish polity in church 
and state is hastening to an end; the Mo- 
saic institution and discipline are just upon 
vanishing away; Daniel’s weeks are now 
expiring ; the destruction of the Hebrew city 
and sanctuary is approaching, the end whereof 
must be with a flood, and to the end of the war 
desolations are determined,” Dan. ix. 26. It 
is meet that the disciples should be warned 
of the-haste and end of time, and apprised 
as much as may be of the prophetic periods 
of time. P 

II. ‘The sign of this last time: Even now 
there are many antichrists (v. 18), many that 
oppose the person, doctrine, and kingdom of 
Christ. It is a mysterious portion of provi- 
dence that antichrists should be permitted; 
but, when they have come, it is good and 
safe that the disciples should be informed of 
them; ministers should be watchmen to the 
house of Israel. Now it should be no great 
offence nor prejudice to the disciples that 
there are such antichrists: 1. One great one 
has been foretold: As you have heard that 
antichrist shall come, v.18. The generality 
of the church have been informed by divine 


revelation that there must be a long and fatal | fall from your own stedfastness. Bu 


adversary to Christ and his church, 2 Thess. 
ii. 8-10. No wonder then that there are 
many harbingers and forerunners of the 
great one: Even now there are many anti- 
christs, the mystery of iniquity already 
worketh. 2. They were foretold also as the 


‘sign of this . 
false Christs a 
show great signs and 
if it were possible, they 
elect, Matt. xxiv. 24. And th 
forerunners of the dissolution o' 
state, nation, and religion: Whereby 
it is the last time, v.18. Let the p 
that we see there has been of seducers 
in the Christian world fortify us aga 
seduction. 

III. Some account of these seducers 
antichrists. 1. More positively. The 
once entertainers or professors of apostol 
doctrine: “They went out from us (v. 1 
from our company and communion 
sibly from the church of Jerusalem, o 
of the churches of Judea, as Acts xv, 
Certain men came down from Judea, a 
taught the brethren, &c. The purest chure 
may have their apostates and revolters ; ¢ 
apostolic doctrine did not convert all who 
it convinced of its truth. 2. More priv 
“They were not inwardly such as w 
But they were not of us ; they had not fi 
the heart obeyed the form of sound doetr 
delivered to them; they were not of 
union with Christ the head.” Then here 
(1.) The reason upon which it is con 
that they were not of us, were not what 
pretended, or what we are, and that i 
actual defection: “ For, if they had 
us, they would no doubt have continu 
us (v. 19); had the sacred truth been 
in their hearts it would have held the 
us; had they had the anointing from al 
by which they had been made true z 
Christians, they would not have turned 
christs.”” Those that apostatize from 
sufficiently indicate that, before, the 
hypocrites in religion: those who ha 
bibed the spirit of gospel truth have 
preservative againt destructive error. ( 
The reason why they are permitted th 
depart from apostoiical doctrine an 
munion—that their insincerity may 
tected: But this was done (or they 
that they might be made manifest tha 
were not all of us, v.19. ‘The church 
not well who are its vital members ani 
arenot; and therefore the church, con 
as internally sanctified, may well be 
invisible. Some of the hypocritical n 
manifested here, and that for the’ 
shame and benefit too, in their redu 
the truth, if they have not sinned 
death, and for the terror and cauti 
others. You therefore, beloved, seei 
know these things before, beware lest y 
being led away with the error of the 


a 


grace, &c., 2 Pet. in. 17,18. ©) 

20 But ye have an unction f 
the Holy One, and ye know all t 
21 Ihave not written unto you B 
cause ye know not the truth, but b 


a 
‘ 


" ‘ye know it, and that no lie is 
of the truth. 22 Whoisaliar but he 
that denieth that Jesus is the Christ ? 
He is antichrist, that denieth the Fa- 
ther and the Son. 23 Whosoever 
denieth the Son, the same hath not 
the Father: [but] he that acknow- 
ledgeth the Son hath the Father also. 
24 Let that therefore abide in you, 
which ye have heard from the be- 
inning. If that which ye have heard 
m the beginning shall remain in 
you, ye also shall continue in the Son, 
and in the Father. 25 And this is 
the promise that he hath promised us, 
even eternal life. 26 These things 
have I written unto you concerning 
them that seduce you. 27 But the 
anointing which ye have received of 
him abideth in you, and ye need not 
‘that any man teach you: but as the 
Same anointing teacheth you of all 
things, and is truth, and is no lie, and 
even as it hath taught you, ye shall 
abide in him. 
is Here, I. The apostle encourages,the dis- 
ciples (to whom he writes) in these dangerous 
times, in this hour of seducers; he encou- 
rages them in the assurance of their stability 
im this day of apostasy: But you have an 
unction from the Holy One, and you know ail 
things. We see, 1. The blessing where- 
with they were enriched—an unguent from 
heaven: You have an unction. ‘True Chris- 
tians are anointed ones, their name intimates 
asmuch. They are anointed with the oil of 
grace, with gifts and spiritual endowments, 
by the Spirit of grace. They are anointed 
into a similitude of their Lord’s offices, as 
‘subordinate prophets, priests, and kings, 
unto God. The Holy Spirit is compared 
to oil, as well as to fire and water; and 
the communication of his salvific grace is 
our anointing. 2. From whom this blessing 
comes—from the Holy One, either from the 
Holy Ghost or from the Lord Christ, as 
Rev. iii. 7, These things saith he that is holy 
—the Holy One. The Lord Christ is glorious 
in his holiness. The Lord Christ disposes 
of the graces of the divine Spirit, and he 
anoints the disciples to make them like 
himself, and to secure them in his interest. 
3. The effect of this ari is Pyne 
eye-salve ; it enlightens and strengthens the 
eyes of the understanding: “And thereby 
you know all things (v. 20), all these things 
ing Christ and his religion ‘ ne 
promised and given you for that end,” John 
‘xiv. 26. The Lord Christ does not deal 
alike by all his professed disciples ; some are 
‘more anointed than others There is great 


> 


~ 


CHAP. Ii. 


Concerning antichrist, 
danger lest those that are not thus anointed 
should be so far from being true to Christ 
that they should, on the contrary, turn anti- 
ehrists, and prove adversaries to Christ’s 
person, and kingdom, and glory. 

Ii. The apostle indicates to them the 
mind and meaning with which he wrote to 
them. 1. By way of negation; not as sus- 
pecting their knowledge, or supposing their 
ignorance in the grand truths of the gospel: 
“I have not written unto you because you 
know not the truth, v. 21. 1 could not then 
be so well assured of your stability therein, 
nor congratulate you on your unction from 
above.” It is good to surmise well con- 
cerning our Christian brethren; we ought 
to do so till evidence overthrows our sur- 
mise : a just confidence in religious persons 
may both encourage and contribute to their 
fidelity. 2. By way of assertion and ac- 
knowledgment, as relying upon, their judg- 
ment in these things: But because you know 
it (you know the truth in Jesus), and that 
no he is of the truth. Those who know the 
truth in any respect are thereby prepared to 
discern what is contrary thereto and incon- 
sistent therewith. Rectum est index sui et 
obliqui—The line which shows itself to be 
straight shows also what line is crooked. 
Truth and falsehood do not well mix and 
suit together. Those that are well acquainted 
with Christian truth are thereby well fortified 
against antichristian error and delusion. No 
lie belongs to religion, either natural or 
revealed. The apostles most of all con- 
demned lies, and showed the inconsistency of 
lies with their doctrine: they would have 
been the most self-condemned persons had 
they propagated the truth by hes. It isa 
commendation of the Christian religion that 
it so well accords with natural religion, which - 
is the foundation of it, that it so well accords 
with the Jewish religion, which contained 
the elements or rudiments of it. No lie is 
of the truth; frauds and impostures then 
are very unfit means to support and propa- 
gate the truth. I suppose it had beembetter 
with the state of religion if they had never 
been used. The result of them appears in 
the infidelity of our age; the detection ot 
ancient pious frauds and wiles has almost 
run our age into atheism and irreligion ; but 
the greatest actors and sufferers for the 
Christian revelation would assure us that no 
lie is of the truth. 

III. The apostle further impleads and ar- 
raigns these seducers who had newly arisen. 
1. They are Kars, egregious opposers of 
sacred truth: Who is a liar, or the liar, the 
notorious liar of the time and age in which 
we live, but he that denieth that Jesus is the 
Christ? The great and pernicious lies that 
the father of lies, or of liars, spreads in the 
world, were of old, and usually are, false- 
hoods and errors relating to the person of 
Christ. There is no truth so sacred and 
attested but some or other will contradict or 


‘it 


Concerning antichrist. 


deny it. ‘I"hat Jesus of Nazareth was the Son 
and the Christ of God had been attested by 
heaven, and earth, and hell. It should seem 
that some, in the tremendous judgment of 
God, are given up to strong delusions. 2. 
They are direct enemies to God as well as to 
the Lord Christ: He is antichrist who denieth 
the Futher and the Son, v. 22. He that op- 
poses Christ denies the witness and testi- 
mony of the Father, and the seal that he hath 
given to his Son; for him hath God the Father 
sealed, John vi. 27. And he that denies the 
witness and testimony of the Father, con- 
cerning Jesus Christ denies that God is the 
Father of the Lord Jesus Christ, and conse- 
quently abandons the knowledge of God in 
Christ; and thereupon the whole revelation 
of God in Christ, and particularly of God in 
Christ reconciling the world unto himself: and 
therefore the apostle may well infer, Whoso- 
yver denies the Son the same has not the Father 
(y. 23); he has not the true knowledge of the 
Father, for the Son has most and best revealed 
him; he has no interest in the Father, in his 
favour, and grace, and salvation, for none 
cometh to the Father but by the Son. But, 
as some copies add, he thal acknowledgeth the 
Son has the Father also, v. 23. As there is 
an intimate relation between the Father and 
the Son, so there isan inviolable union in the 
doctrine, knowledge, and interests of both; 
so that he who has the knowledge of, and} 
right to, the Son, has the knowledge of, and 
rivht to, the Father also. ‘hose that adhere 
to the Christian revelation hold the light and 
benefit of natural religion withal. 


IV. Herenpon the apostle advises and‘ ‘and you with us) in Christ, and huth anoint 


persuades the disciples to continue in the old 
doctrine at first communicated to them: Let 
thal therefore abide in you which you have 
heard from the beginning, v. 24. ‘Truth is 
olderthanerror. ‘The truth concerning Christ, 
that was at first delivered to the saints, is not 
to be exchanged for novelties. So sure were 
the apostles of the truth of what they had 
delivered concerning Christ, and from him, 
thet after all their toils and sufferings they 
were not willing to relinquish it. ‘The Chris- 
tian truth may plead antiquity, and be recom- 
mended thereby. This exhortation is en- 
forced by these considerations :— 

1. From the sacred advantage they -will 
receive by adhering to the primitive truth and 
faith, (1.) ‘They will continue thereby in 
holy union with God and Christ: Jf that 
which you have heard from the beginning shall 
remain in you, you also shall continue in the 
Son and in the Father, v. 24. It is the truth 
of Christ abiding in us that is the means of 
severing us from sin and uniting us to the 
Son of God, John xv. 3, 4. ‘The Son is the 
medium or Mediator by whom we are united 
to the Father. What value then should we 
put upon gospel truth! (2.) They will 
thereby secure the promise of eternal life: 
And this is the promise that he (even God the, 
Father ch. v. 11) hath promised us, enen eter- 


1 JUAN, 


nal life, v. 25. Great is 
God makes to his faith 
suitable to his own greatness, — 
goodness, It is eternal life, which 
God can give. The blessed God } 
value upon his Son, and the truth rel 
him, when he is pleased to promise to 
who continue in that truth (under the Jj 
and power, and influence of it). efernal 
Then the exhortation aforesaid is enforeet 
2. From the design of the apostle’s wri 
tothem. ‘lhis letter is to fortify them agai 
the deceivers of the age: ‘ These things h 
I written to you concerning those that se 
you (v. 26), and therefore, if you continue 
in what you have heard from the beginn 
my writing and service will be in vain.” 
should beware lest the apostolical lett 
pans lest the whole scripture of God, s 
ve to us insignificant and fruitless. J hi 
written lo him the great things of my law( 
my gospel too), but they were counted a: 
strange thing, os. viii. 12. ‘ 
3. From the instructive blessing they I 
received from heaven: But the anoin 
which you have received from him abidel) 
you, v. 27. ‘l'rue Christians have an inw 
confirmation of the divine truth they 
imbibed: the Holy Spirit has imprinted if 
their minds and hearts. It is meet that t 
Lord Jesus should have a constant witness 
the hearts of his disciples. ‘The unction, | 
pouring out of the gifts of grace upon since 
disciples, is a seal to the truth and doeti 
of Christ, since none giveth that seal b 
God. Now he who establisheth us with yt 


us, is God, 2 Cor. i. 21. ‘This sacred chris 
or divine unction, is commended on the: 
accounts :—(1.) It is durable and lastin 
oil or unguent is not so soon dried up | 
water: it abideth in you, ¥. 27. Divine 
mination, in order to confirmation, must’ 
something continued or constant. ‘lempt 
tions, snares, aud seductions, arise. TI 
anointing must abide. (2.) It is better th 
human instruction : “ And you need uot 
any man teach you, v. 27. Not that thi 
anointing will teach you without the < 
ointed ministry. It could, if God so pleasee 
ut it will not, though it will teach you be 
than we can: And you need not that 
teuch you, v. 27. You were instructed y 
before you were anointed; but now our teae 
ing is nothing in comparison to that. 1 
teacheth like him?” Job xxxvi. 22. Th 
divine unction docs not supersede minister 
teaching, but surmount it. (3.) It isa’ 
evidence of truth, and all that it teach 
infallible truth: But as the sume anointi 
teacheth you of all things, and is truth, andi 
no lie,v. 27. ‘he Holy Spirit must needs! 
the Spiril of truth,as he iscalled, John xiv. 1 
he instruction and illumination that 3 
affords must needs be in and of the trut 
‘The Spirit of truth will not lie; and he teae 
eth all things, that is, all things in the pre 


ispe sat.on, all things necessary to our 
knowledge of God in Christ, and their glory 
inthe gospel. And, (4.} It is of a conserva- 
tive influence; it will preserve those in whom 
it abides against seducers and their seduc- 
tion: “‘ And ecen as it hath taught you you 
shall abide in him,v.27. It teaches you to 
abide in Christ; and, as it teaches you, it 
secures you; it lays a restraint upon your 
minds and hearts, that you may not revolt 
from him. And ke that hath anointed us is 
God, who also hath seaied us for himself, and 
given the earnest of the Spirit in our hearts.” 
2 Cor, i. 21, 22. 

_ 28 And now, little children, abide 
in him; that, when he shall appear, 
‘we may have confidence, and not be 
ashamed before him at his coming. 
29 If ye know that he is righteous, 
ye know that every one that dveth 
Tightcousness is born of him. 


__ From the blessing of the sacred unction 
the apostle proceeds in his advice and ex- 
; tion to constancy in and with Christ: 
now, little children, ahide in him, v. 28. 
he apostle repeats his kind appellation, lit/le 
children, which I suppose does not so much 
ote their diminutiveness as his affection, 
d therefore, I judge, may bz rendered dear 
ildren. Ue would persuade by love, and 
— by endearment as well as by reason. 
“Not only the love of Christ, but the love 
of you, constrains us to inculcate your per- 
“severance, and that you would ahide in him, 
‘im the truth relating to his person, and in 
— union with bim and allegiance to him.” 
‘Evangelical privileges are obligatory to evan- 
‘gelical duties; and those that are anointed 
by the Lord Jesus are highly obliged to abide 
‘with him in opposition to all adversaries 
whatever. ‘his duty of perseveranze and 
‘constancy in trying times is strong'y urged 
by the two following considerations :— 1. 
From the consideration of his return at the 
‘great day of account: That when he shall 
“appear we may have confidence, and not be 
as before him at his coming, v. 28. It 
‘is here taken for granted that the Lord Jesus 
will come again. ‘This was part of that truth 
‘they had heard from the beginning. And, 
‘when he shall come again, he will publicly 
appear, be manifested to all. When he was 
here before, he came privately, in comparison. 

Ie proceeded from a womb, and was intro- 
duced into astable: but, when he shall come 
‘again, he will come from the opened heavens, 
_and every eye shall see him ; and then those 
‘who have continued with him throughout all 
their temptations shall have confidence, as- 
“surance, and joy, in the sight of him. They 
shall lift up their heads with unspeakable 
triumph, as knowing that their complete re- 
-demption comes along with him. On the 
contrary, those that have desert d him shall 


CHAP. II. 


ee TE OP ee ae eet es ee eee 
q purest 3 + ia . == ‘ er ® "2 7 


Chris*s second appearanre, 
of themsclves, ashamed of their unbelief, their 
cowardice, ingratitude, temerity, and folly, in 
forsaking su glorious a Redeemer. They 
shall be ashamed of their hopes, expectations, 
and pretences, and ashamed of all the wages 
of unrighteousness, by which they were in- 
duced to desert him: That we may have 
zonfidence, and may not be ashamed. ‘Vhe 
tpostle includes himself in the number. 
“Let not us be ashamed of you,” as well as, 
“you will not be ashamed of yourselves.’ 
Or po} aicyryOaper ax’ avtrov—that we be not 
ashamed (mate ashamed, or put to shame) by 
him at his coming. At his public appearance 
he will shame all those who have abandoned 
him, he will disclaim all acquaintance with 
them, will cover them with shame and con- 
fusion, will abandon them to darkness, devils, 
and endless despair, by professing before men 
and angels that he is ashamed of them, Mark 
vii. 38. ‘I'o the same advice and exhortation 
he proceeds, 2. From the consideration of 
the dignity of those who still adhere to Christ 
and his religion: Jf you know that he is 
righteous, you know that every one that doeth 
righteousness is born of him, v. 29. The par- 
ticle here rendered 7f seems not to be vog 
dubitantis, but concedentis ; not so much a 
conditional particle, as a suppositional one, if 
I may call it so, a note of allowance or con- 
cession, and so seems to be of the same import 
with our English inasmuch, or whereas, or 
since. Sothesenseruns more clearly: Since 
you know that he is righteous, you know that 
every one that doeth righteousness is born of 
him. He that doeth righteousness may here 
be justly enough assumed as another name 
for him that abideth in Christ. For he that 
abideth in Christ abideth in the law and love 
of Christ, and consequently in his allegiance 
and obedience to him; and so must do, or 
work, or practise, righteousness, er the parts 
of gospel holiness. Now sucha one must 
reeds be born of him. He is renewed by the 
Spirit of Christ, after the image of Christ, 
created in Christ Jesus unto good works, which 
God hath fore-ordained that he should walk 
in them, Eph. ii. 10. “‘ Since then you know 
that the Lord Christ is righteous (righteous 
in his quality and capacity, the Lon] our 
righteousness, and the Lord our sanctifier or 
our sanctification, as 1 Cor. i. 30), you cannot 
but know thereupon” (or know you, it is for 
your consideration and regurd) “ that he who 
by the continued practice of Christiamty 
abideth in him is born of him.” ‘The new 
spiritual nature is derived from the Lord 
Christ. He that is constant to the practice 
of religion in trying times givesgood evidence 
that he is born from above, from the Lord 
Christ. The Lord Christ is an everlasting 
Father. It isa great privileze and dignity to 
be born of him. Those that-are so are the 
children of God. To as many as received 
him to them gave he power to become the sons 
of God, Johni. 12. And this introduces the 


4 ashamed before him; they shall be ashamed ' context of the following chapter. 


y 


Adoption. 
CHAP. III. 


The apcstle here magnifies the love of God in our adoption, ver. 1, 
2. He thereupon argues for holiness (ver. 3), and against sin, 
ver. 4—19. He presses brotherly love, ver. 11—18. How to 
assure our Pearts before God, ver. 19—22. The precept of faith, 
ver. 23. And the good of obedience, ver. 24. 


EHOLD, what manner of love 
the Father hath bestowed upon 
us, that we should be called the sons 
of God: therefore the world knoweth 
us not, because it knew him not. 2 
Beloved, now are we the sons of God, 
and it doth not yet appear what we 
shall be: but we know that, when he 
shall appear, we shall be like him; for 
we shall see him as he is. 3 And 
every man that hath this hope in him 
purifieth himself, even as he is pure. 

The apostle, having shown the dignity of 
Christ’s faithful followers, that they are born 
of him and thereby nearly allied to God, 
now here, 

I. Breaks forth into the admiration of that 
grace that is the spring of such a wonderful 
vouchsafement: Behold (see you, observe) 
what manner of love, or how great love, the 
Father hath bestowed upon us, that we should 
be called, effectually called (he who calls 
things that are not makes them to be what 
they were not) thesons of God! 'The Father 
adopts all the children of the Son. The Son 
indeed calls them, and makes them his 
brethren ; and thereby he confers upon them 
the power and dignity of the sons of God. It 
is wonderful condescending love of the eter- 
nal Father, that such as we should be made 
and called his sons—we who by nature are 
heirs of sin, and guilt, and the curse of God— 
we who by practice are children of corruption, 
disobedience, and ingratitude! Strange, that 
the holy God is not ashamed to be called 
our Father, and to call us hissons! Thence 
the apostle, 

II. Infers the honour of believers above 
the cognizance of the world. Unbelievers 
know little of them. Therefore (or where- 
fore, upon this score) the world knoweth us 
not, v. 1. Little does the world perceive the 
advancement and happiness of the genuine 
followers of Christ. They are here exposed 
to the common calamities of earth and time ; 
all things fall alike to them as to others, or 
rather they are subject to the greater sorrow, 
for they have often reason to say, If in this 
life only we have hope in Christ, we are of all 
men most miserable, 1 Cor. xv. 19. The un- 
christian world, therefore, that walks by sight, 
knows not their dignity, their privileges, the 
enjoyments they have in hand, nor what they 
are entitled to. Little does the world think 
that these poor, humble, contemned ones are 
the favourites of heaven, and will be inha- 
hitants there ere long. And they may bear 
their case the better since their Lord was here 
unknown as well as they: Because it knew 
him not, v.1 Little did the world think how 


1 JOHN. fe 


"See. ee 


yt 
Pees 
Zz 
A 


great a person was once sojourni 
the Maker of it was once an ink 
Little did the Jewish world thir 
God of Abraham, Isaac, and Jacob, 
of their blood, and dwelt in their 
came to his own, and his own received 
not. He came to his own, and his own” 
cified him; but surely, had they known 
they would not have erucified the Lore 
glory, 1 Cor. ii. 8. Let the followers 
Christ be content with hard fare here, si 
they are in a land of strangers, among 
who little know them, and their Lord wa 
treated before them. ‘Then the apos 
III. Exalts these persevering disciples 
the prospect of the certain revelation a 
state and dignity. Here, 1. Their pre: 
honourable relation is asserted: Beloved ( 
may well be our beloved, for you are belo 
of God), now are we the sons of ?. 
We have the nature of sons by regenerati 
we have the title, and spirit, and right to | 
inheritance of sons by adoption. This hon 
have all the saints. 2. The discovery of 1 
bliss belonging and suitable to this relati 
is denied: And it doth not yet appear wi 
we shall be, v.2, The glory Pe ining 
the sonship and adoption is adjourned” 
reserved for another world. e dis 
of it here would put a stop to the cw 
affairs that must now proceed. ‘The so: 
God must walk by faith, and live by ho 
3. The time of the revelation of the sons 
God in their proper state and glory is det 
mined; and that is when their elder broth 
comes to call and collect them all tog 
But we know that when he shall app 
shall be like him. ‘The particle zay, 
translated if, is here well rendered when 
the Hebrew particle ©X (to which this” 
thought to correspond) is observed so 
signify, as Dr. Whitby has here noted; ai 
not only is £4v sometimes used for bray, Bi 
some copies even here read bray, when. At 
accordingly it seems proper so to render 
in John xiv. 3, where we read it, And if Ig 
and prepare a place ; but more naturallyat 
properly, When I shall have gone, and sha 
have prepared the place, I will come again, t 
receive you unto myself, or mapadnWopat 
will take you along with myself, that where 
am thereyou may bealso. When the headt 
the church, the only-begotten of the 
shall appear, his members, the adop’ 
God, shall appear and be manifested te 
with him. They may then well wait i 
hope, and earnest desire, for the rev 
of the Lord Jesus ; as even the creation its 
waiteth for their perfection, and the publ 
manifestation of the sons of God, Rom. viii. 1! 
The sons of God will be known and be mai 
manifest by their likeness to their head: 7 
shall be like him—like him in honour, an 
power, and glory. Their vile bodies shall t 
made like his glorious body; they shall’ 
filled with life, light, and bliss from hin 
When he, who is their life, shall appear, t 


np 


Age oa 


m the sight they shall have of him: We 
shall be like him, for we shall see him as he is. 
Their likeness will be the cause of that sight 
which they shall have of him. Indeed, all 
shall see him, but not as they do; not as he is, 
namely, to those in heaven. The wicked 
<a see oe he forme b —_ terror of 

is majesty, and the splendour of his avengi 
wane, but these shall see him ate 
smiles and beauty of his face, in the corre- 

jondence and amiableness of his glory, in 
the harmony and agreeableness of his beatific 
perfections. Their likeness shall enable them 
to see him as the blessed do in heaven. Or 
the sight of him shall be the cause of their 
likeness ; it shall be a transformative sight: 
they shall be transformed into the same image 
by the beatific view that they shall have of 
him. Then the apostle, 

_IV. Urges the engagement of these sons 
of God to the prosecution of holiness: And 
every man that hath this hope in him purifies 
i even as he is pure, v. 3. The sons of 
know that their Lord is holy and pure; 
he is of purer heart and eyes than to admit 
any pollution or impurity to dwell with him. 
Those then who hope to live with him must 
study the utmost purity from the world, and 

sh, and sin; they must grow in grace and 
holiness. Not only does their Lord com- 

2 them to do so, but their new nature 
inclines them so to do; yea, their hope of 
heaven will dictate and constrain them so to 
do. They know that their high priest is holy, 
harmless, and undefiled. They know that 
their God and Father is the high and holy 
one, that all the society is pure and holy, that 
their inheritance is an inheritance of saints 
inlight. It is acontradiction to such hope 
to indulge sin and impurity. And therefore, 
as we are sanctified by faith, we must be 
sanctified by hope. That we may be saved 
by hope we must be purified by hope. It 
is the hope of hypocrites, and not of the sons 
of God, that makes an allowance for the gra- 


tification of impure desires and lusts. 


_ 4 Whosoever committeth sin trans- 
gresseth also the law: for sin is the 
transgression of the law.. 5 And ye 
know that he was manifested to take 
away our sins; and in him is no sin. 

Whosoever abideth in him sinneth 
not : whosoever sinneth hath not seen 
him, neither known him. 7 Little 
children, let no mar: deceive you: he 
that doeth righteousness is righteous, 
even as he is righteous. 8 He that 
committeth sin is of the devil; for 
the devil sinneth from the beginning. 
For this purpose the Son of God was 
manifested, that he might destroy the! 


re 
= 


ce 


, AP. III. 
with him in glory, Col. iii. 4.| works of the devil. 9 Whosoever is 
likeness to him is argued| horn of God doth not commit sin ; for 


-_ iy! i * 
. 


The mark of God's childr: 


his seed remaineth in him: and he 
cannot sin, because he is born of God. 
10 In this the children of Gud are 
manifest, and the children of the 
devil: whosoever doeth not righteous- 
ness is not of God, neither he that 
loveth not his brother. 

The apostle, having alleged the believer's 
obligation to purity from his hope of heaven, 
and of communion with Christ in glory at 
the day of his appearance, now proceeds to 
fill his own mouth and the believer’s mind 
with multiplied arguments against sin, and all 
communion with the impure unfruitful works 
of darkness. And so he reasons and argues, 

I. From the nature of sin and the intrinsic 
evil of it. It is a contrariety to the divine 
law: Whosoever committeth sin transgresseth 
also (or even) the law (or, whosoever com- 
mitteth sin even committeth enormity, or 
aberration from law, or from the law); for 
sin is the transgression of the law, or is law- 
lessness, v. 4. Sin is the destitution or pri- 
vation of correspondence and agreement with 
the divine law, that law which is the trans- 
cript of the divine nature and purity, which 
contains his will for the government of the 
world, which is suitable to the rational na- 
ture, and enacted for the good of the world, 
which shows man the way of felicity and 
peace, and conducts him to the author of his 
nature and of the law. The current commis. 
sion of sin now is the rejection of the divine 
law, and this is the rejection of the divine 
authority, and consequently of God himself 

II. From the design and errand of the 
Lord Jesus in and to this world, which was 
to remove sin: And you know that he was ma- 
nifested to take away our sins, and in himis no 
sin, v. 5. The Son of God appeared, and was 
known, in our nature; and he came to vin- 
dicate and exalt the divine law, and that by 
obedience to the precept, and by subjection 
and suffering under the penal sanction, under 
the curse of it. He came therefore to take 
away our sins, to take away the guilt of them 
by the sacrifice of himself, to take away the 
commission of them by implantmg a new 
nature in us (for we are sanctified by virtue 
of his death), and to dissuade and save from 
it by his own example; and (or for) in him 
was no sin; or, he takes sin away, that he 
may conform us to himself, and in him is no 
sin. Those that expect communion with 
Christ above should study communion with 
him here in the utmost purity. And the 
Christian world should know and considerthe 
great end of the Son of God’s coming hither: 
if was to take away our sin: And you know 
(and this knowledge should be deep and 
effectual) that he was manifested to take away 


our sins. 
III. From the oppositicn between sin and 


oe 5 fee Sn ON eee 9 


a) 


The mark of God's children. 


areal union with or adhesion to the Lord! Judge will give, a 
Christ: Whosoever abideth in him sinneth not, | and promise, to those that 
c.6. ‘lo sin here is the same as to commit! 2 ‘Tim. iv. 8. He has communi 


sin (v. 8, 9), and to commit sin is to practise 
sin. He that abideth in Christ continues not 
in the practice of sin. As vital union sith 


the Lord Jesus broke the power of sin inthe | tified state, being now relatively igh 
€ 


heart and nature, so continuance therein pre- 
vents the regency and prevalence thereof in 
the life and conduct. Or the negative ex- 
pression here is put for the positive: He sin- 
neth not, that is, he is obedient, he keeps the 
commundments (in sincerity, and in the ordi- 


nary course of life) and does those things thut | and saints are distingnished (thot 1 


are pleasing in his sight, as is said t. 22. 
Those that abide in Christ abide in their 
covenant with him, and consequently watch 
against the sin that is contrary thereto. ‘They 
abide in the potent light and knowledge of 
him; and therefore it may he concluded that 
he that sinneth (abideth in the predominant 
eae of sin) hath not seen him (hath not 
iis mind impressed with a sound evangelical 
discerning of him), netther known him, hath 
no experimental acquaintance with him. 
Practical renunciation of sin is the great evi- 
dence of spiritual union with, continuance 
in, and saving knowledge of, the Lord Christ. 
IV. From the connection between the prac- 
tice of righteousness and a state of righteous- 
ness, intimating withal that the practice of 
sin and a justified state are inconsistent; and 
this is introduced with a supposition that a 
surmise to the contrary is a gross deceit: 
“€ Little childven, dear children, and as much 
children as you are, herein Jef no man deceive 
you. ‘Vhere will be those who will magnify 
your new light and entertainment of Chris- 
tianity, who will make you believe that your 
knowledge, profession, and baptism, will ex- 
cuse you from the care and accuracy of the 
Christian life. But beware of such self- 
deceit. He that doeth righteousness ts righ- 
teous.” It may appear that righteousness 
may in several places of scripture be justly 
rendered religion, as Matt. v. 10, Blessed are 
those that are persecuted for righteousness’ 
sake, that is, for religion’s sake; 1 Pet. iii. 14, 
But if you suffer for righteousness’ sake (re- 
ligion’s sake) happy are you ; and 2 Tim. iii. 
16, All scripture, or the whole scripture, ts 
given by inspiration of God, and is profitable 
fer doctrine and for instruction in righ- 
ieousness, that is, in the natureand branches of 
religion. ‘Todo rightedusness then, especially 
being set in opposition to the doing, com- 
mitting, or practising, of sin, is to practise 
religion. Now he who practiseth religion is 
righteous ; he is the righteous person on all 
accounts ; he is sincere and upright before 
God. ‘The practice of religion cannot subsist 
without a principle of integrity and con- 
science. He has that righteousness which 
consists in pardon of sin and right to life, 
founded upon the imputation of the Me- 
diator’s righteousness. He has a title to’ the 
crown of rightousness, which the righteous 


1 JOHN. 


in conformity to the divme law, 
some measure practically ‘rig 
and he has communion with him in th 


together with him. “ 

V. From the relation between the s 
and the devil, and thereupon fromthe de 
and office of the Lord Christ against 
devil. 1. From the relation between 
sinner and the devil. As elsewhere’ 


saints are sinners largely so called), s 
commit sin is here so to practise it as sit 
do, that are distinguished from saints, to 
under the power and dominion of it ; ant 
who does so is of the deril ; his sinful n 
is inspired by, and agreeable and plea 
the devil; and he belongs to the 
interest, and kingdom of the devil. It. 
that is the author and patron of sin, an 
been a practitioner of it, a tempter and’ 
gator to it, even from the beginning ¢ 
world. And thereupon we must see he 
argues. 2. From the design and office: 
Lord Christ against the devil: For thi 
pose the Son of God was manifested, 
might destroy the works of the devil, v. 8. 
devil has designed and endeavoured 
the work of God in this world. ‘The S$ 
God has undertaken the holy war a 
him. He came into our world, and wai 
nifested in our flesh, that he might con: 
him and dissolve his works. Sin w 
loosen and dissolve more and more, f} 
has quite destroyed it. Let not us ser 
indulge what the Son of God came to 
VI. From the connection betwee 
neration and the relinquishment 
Whosoever is born of God doth ne 
sin. ‘To be born of God is to be inwa 
renewed, and restored to a holy integr 
rectitude of nature by the power of the 
of God. Such a one committeth not sin, 
not work iniquity nor practise disobedie 
which is contrary to his new nature ant 
regenerate complexion of his spirit; fo 
the apostle adds, his seed remaineth 
either the word of God in its light and | 
remaineth in him (as 1 Pet. i. 23, Being 
again, not of corruptible seed, but of i 
ruplible, by the word of God, which vel 
abideth for ever), or, that which is 
the Spirit ts spirit; the spiritual sen 
principle of holiness remaineth in him, _ 
newing grace is an abiding principle. — 
gion, in the spring of it, is not an ar 
acquired dexterity and skill, but a new nat 
And thereupon the consequence is ther 
nerate person cannot sin, ‘That he can 
commit an act of sin, 1 suppose no. 
interpreter understands. ‘Uhis woul 
trary to ch. i. 9, where it is made o 
confess our sins, and supposed that 
vilege thereupon is to have oursins ft 


 therefure cannot sin, in the sense in which 
the apostie says, he cannot commit sin, He 
cannot continue in the course and practice of 
sin. He cannot so sin as to denominate him 
a sinner in opposition to a saint or servant 
of God. Again, he cannot sin comparatively, 
as he did before he was born of God, and as 
others do that are not so. And the reason is 
because he is horn of God, which will amount 
to all this inhibition and impediment. 1. 
Yhere is that light in his mind which shows 
him the evil and malignity of sin. 2. There 
is that bias upon his heart which disposes him 
to loathe and hate sin. 3. ‘There is the spi- 
ritual seminal principle or disposition, that 
breaks the force and fulness of the sinful acts. 
They proceed not from suchplenary power of 
corruption as they do in others, nor obtain 
that plenitude of heart, spirit, and consent, 
which they do in others. The spirit lusteth 
against the flesh. And therefore in respect to 
such sin it nay he said, /t is no more I that 
do it, but sin that dwelleth-in me. It is not 
reckoned the person’s sin, in the gospel ac- 
count, where the bent and frame of the mind 
and spirit are ayainst it. ‘Then, 4. There is 
a disposition for humiliation and repentance 
fer sin, when it has been committed. He that 
is born of God cannot sin, Uere we may call 
to mind the usual distinction of natural 
and moral impotency. ‘The unreyenerate 
person is morally unable for what is reli- 
giously good, The regenerate person is hap- 
pily disabled for sin, ‘There is a restraint, 
an embargo (as we may say), laid upon his 
ginning powers. It goes ayainst him sedately 
and deliberately to sin. We usually say of a 
person of known integrity, “ He cannot lie, 
he cannot cheat, and commit other enor- 
mities.” How cun ]-commit this great wick- 
edness, and sin agains! God! Gen. xxxix. 9. 
And so those who persist in a sinful life 
sufficiently demonstrate that they are not 
born of God. 

VII. From the discrimination between the 
ehildren of God and the children of the devil. 
They have their distinct characters. In this 
the children of God ure manifest and the 
children of the devil, v.10. In the world 
{according to the old distinction) there are 
the seed of God and the seed of the serpent. 
Now the seed of the serpent is known by 
these two signatures: —1. By neglect of reli- 
gion: Ihosvever doeth not righteously (omits 
and disregards the rights and dues of God; 
for religion is but our righteousness towards 
God, or giving him his due, and whosoever 
does not conscientiously do this) ts not of 
God, but, on the contrary, of the devil. ‘The 
devil is the father of unrighteous or irreli- 
gious souls. And, 2. By hatred of fellow- 
christians: Neither he that loveth not his 
brother, v. 10. ‘Vrue Christians are to be 
loved for God’s and Christ’s sake. ‘Those 
who so love them not, but despise, and hate, 
and persecute them, have the serpentine na- 
ture still abiding in them. 


hie 


— | CHAP. ill. 


Brotherly love, 

11 For this is the message that ye 
heard from the keginmng, that we 
should love one another. J2 Not as 
Cain, who was of that wic<ed one, and 
slew his brother. And wherefore 
slew he him? Because his own works 
were evil, and his brother’s righteous, 
13 Marvel not, my brethren, if the 
world hate you. 

The apostle,- having intimated that one 
mark of the devil’s children is hatred of the 
brethren, takes occasion thence, 

1. ‘Vo recommend fraternal Christian love, 
and that from the excellence, or antiquity, or 
primariness of the injunction relating there- 
to: Aud this is the message (the errand or 


charge) which you heard from the beginning 
(this came among the principal parts of prac- 


, tical Christianity), (hal we should love one an- 


other, v. 11. We should love the Lord Jesus, 
and valne his love, and consequently love all 
the objects of it, and thereupon all our 
brethren in Christ. 

II. ‘To dissuade from what is contrary 
thereto, all ill-will towards the brethren, and 
that by the example of Cain. Tis envy and 
malignity should deter us from harbouring 
the like passion, and that upon these ac- 
counts:—1. It showed that he was as the first- 
born of the serpent’s seed; even he, the 
eldest son of the first man, was of the wicked 
one. Tle imitated and resembled the first 
wicked one, the devil. 2. His ill-will had no 
restraint; it proceeded so far as to contrive 
and accomplish murder, and that of a near 
relation, and that in the beginning of the 
world, when there were but few to replenish 
it. He slew his brother, v.12. Sin, indulged, 
knows no bound. And, 3. It proceeded so 
far, and had in it so mueh of the devil, that 
he murdered his brothei for religion’s sake. 
He was vexed with the superiority of Abel’s 
service, and envied him the favour and ac- 
ceptance he had with God. And for these 
he martyred his brother. And wherefore slew 
he him? Because his own works were evil, and 
his brother's righteous, v.12. I-will will - 
teach us to hate and revenge what we should 
adinire and imitate. And then, 

111. ‘'o infer that it is no wonder that 
good men are so served now: Marvel nof, 
my brethren, if the world hate you, v. 13. The 
serpentine nature still continues in the world. 
The great serpent himself reigns as the God 
of this world. Wonder not then that the 
serpentine world hates and hisses at you who 
belong to that seed of the woman that is to 
bruise the serpent’s head. 


14 We know that we have passed 
from death unto life, because we 
love the brethren. He that loveth 
not Ais brother abideth in death. 15 © 
Whosoever hateth his brother is a 


a fi hit ae a Sicaal sae eG) ZS Sahoo at pastes 


Brotherly love. 


derer hath eternal life abiding in him. 


16 Hereby perceive we the love of 


God, because he laid down his life for 
us: and we ought to lay down our 
lives for the brethren. 17 But whoso 
hath this world’s good, and seeth his 
brother have need, and shutteth up 
his bowels of compassion from him, 
how dwelleth the love of God in 
him? 18 My little children, let us 
not love in word, neither in tongue; 
but in deed and in truth. 19 And 
hereby we know that we are of the 
truth, and shall assure our hearts be- 
fore him. 


The beloved apostle can scarcely touch'up- 
on the mention of sacred love, but he must 
enlarge upon the enforcement of it, as here 
he does by divers arguments and incentives 
thereto ; as, 

I. That it isa mark of our evangelical jus- 
tification, of our transition into a state of life: 
We know that we have passed from death to 
life, because we iove the brethren, v.14. We 
are by nature children of wrath and heirs of 
death. By the gospel (the gospel-covenant 
or promise) our state towards another world 
is altered and changed. We pass from death | c 
to life, from the guilt of death to the right of 
life; and this transition is made upon our 
believing in the Lord Jesus: He that believeth 
on the Son hath everlasting life, and he that 
believeth not hath the wrath of God abiding 
on him, John iii. 36. Now this happy change 
of state we may come to be assured of: We 
know that we have passed from death to life ; 
we may know it by the evidences of our faith 
in Christ, of which this love to our brethren 
is one, which leads us to characterize this 
love that is such a mark of our justified state. 
It is not a zeal for a party in the common 
religion, or an affection for, or an affectation 
of, those who are of the same denomination 
and subordinate sentiments with ourselves. 
But this love, 

1. Supposes a general love to mankind: 
the law of Christian love, in the Christian 
community, is founded on the catholic law, 
in the society of mankind, Jhow shalt love thy 
neighbour as thyself. Mankind are to be 
loved principally on these two.accounts :— 
(1.) As the excellent work of God, made by 
him, and made in wonderful seserablance of 
him. The reason that God assigns for the 
certain punishment of a murderer is a reason 
against our hatred of any of the brethren of 
mankind, and consequently a reason for our 
love to them: for in the image of God made 
he man, Gen. ix. 6. (2.) As being, in some 
measure, beloved in Christ. ‘The whole race 
of mankind—the gens humana, should be con- 
sidered as being, in distinction from fallen 


1 JOHN, 
murderer: and ye know that no mur-| angels, a redeemed nation, < 
J Redeemer designed, natn 


them. So (Gadodanad sila aie 


world, that he gave his only 
whosoever believeth on him should 1 
but have everlasting life, John iii. 16. A 
so beloved of God should according 
loved by us. And this love will exert i 
in earnest desires, and prayers, and atte 
for the conversion and salvation of the 
uncalled blinded world. My heart’s 
and prayer for Israel are that we 
saved. And then this love will inclu 
due love to enemies themselves. +e 
2. It includes a peculiar love to ti 
tian society, to the catnolic chureh, 2 
for the sake of her head, as being his b 
as being redeemed, justified, and sanctifi 
in and by him; and this love particu 
acts and operates towards those of 
tholic church that we have oppo: 
being personally acquainted with or ¢ 
informed of. ‘They are not so much | 
for their own sakes as for the sake 
and Christ, who have loved them. ‘ 
God and Christ, or, if you will, the loys 
God and grace of Chris) that are belowal 
valued in them and towards them. 
this is the issue of faith in Christ, n¢ 
thereupon a note of our passage from di 
to life. Ps 
II. The hatred of our brethren is, on 
contrary, a sign of our deadly state, “s 
continuance under the legal sentence of dea’ 
He that loveth not his brother (his bro 
Christ) abideth in death, v.14. He youl ; 
under the curse and condemnation of the. 
This the apostle argues by a clear syle is 
“ You know that no mugderer hath e 
abiding in him; but he who hates his br 
is a murderer ; "and therefore you ca 
know that he he hates his brother I nath } 
eternal life abiding in him,” v.15. O 
abideth in death, as it is expressed, 
Whosoever hateth his brother is a murder 
for hatred of the person is, any far as it 
vails, a hatred of life and welfare, and i 
turally tends to desire the extinction of 
Cain hated, and then slew, his broth 
Hatred will shut up the bowels of comp 
from the poor brethren, and will the 
pose them to the sorrows of death. — 
has appeared that hatred of the basal 
in all ages dressed them up in ill nam 
odious characters, and calumnies, and ¢ 
posed them to persecution and the swoi 
No wonder, then, that he who has a con 
derable acquaintance with the heart of 
or is taught by him who fully knows it, 7 
knows the natural tendency and issue of 1 
and violent passions, and knows withal 
fulness of the divine law, declares him w 
hates his brother to be a murderer. Now 
who by the frame and disposition of his he: 
is a murderer cannot have eternal life a bid 
in him; for he who is such must needs 
carnally-minded, and to be carnally-1 


3 


* 


ath, Rom. viii. 6. The apostle, by the ex- 
pression of having eternal life abiding in us, 
-Tnay seem to mean the possession of an in- 
ternal principle of endless life, according to 


that of the Saviour, Whosoever drinketh of 


the water that I shall give him shall never 
thirst, shall never be totally destitute thereof; 
but the water that I shall give him shall be in 
him a well of waiter springing up into everlast- 
ing life, John iv. 14. And thereupon some 
may be apt to surmise that the passing from 
death to life (v. 14) does not signify the re- 
lative change made in our justification of life, 
but the real change made in the regeneration 
to life; and accordingly that the abiding in 
death mentioned v. 14 is contiiuance in 
iritual death, as it is usually called, or 
abiding in the corrupt deadly temper of na- 
ture. But as these passages more naturally 
“denote the state of the person, whether ad- 
_ judged to life or death, so the relative transi- 
‘tion from death to life may well be proved or 
disproved by the possession or non-possession 
_of the inward principle of eternal life, since 
washing from the guilt of sin is inseparably 
‘united with washing from the filth and power 
of sin. But you are washed, but you are 
- sanctified, but you are justified, in the name of 
the Lord Jesus, and by the Spirit of our God, 
1 Cor. vi. 11. 
__ Il. The example of God and Christ should 
Hovey our hearts with this holy love: 


Hereby perceive we the love of God, because 
Ae laid down his life for us ; and we ought to 
lay down our lives for the brethren, v.16. The 
_ great God has given his Son to the death for 
us. But since this apostle has declared that 
the Word was God, and that he became flesh 
for us, I see not why we may not interpret 
this of God the Word. Here is the love of 
God himself, of him who in his own person 
is God, though not the Father, that he as- 
sumed a life, that he might lay it down for 
us! Here is the condescension, the miracle, 
_the mystery of divine love, that God would 
‘redeem the church with his own blood! 
Surely we should love those whom God hath 

joved, and so loved; and we shall certainly 
do so if we have any love for God. 
IV. The apostle, having proposed this 
flaming constraining example of love, and 
motive to it, proceeds to show us what should 
be the temper and effect of this our Christian 
dove. And, 1. It must be, in the highest de- 
gree, so fervent as to make us willing to 
suffer even to death for the good of the 
church, for the safety and salvation of the 
dear brethren: And we ought to lay down our 
lives for the brethren (v. 16), either in our 
ministrations and services to them (yea, and 
if Ibe offered upon the service and sacrifice of 
your faith, I joy and rejoice with you all—I 


shall congratulate your felicity, Phil. ii. 17),. 


or im exposing ourselves to hazards, when 
called thereto, for the safety and preservation 
of those that are more serviceable to the glory 
_of God and the edification of the church than 


CHAP. II. 


The testimony of conscience 
we can be. Who have for my life laid down 
their own necks ; unto whom not only I give 
thanks, but also all the churches of the Gentiles, 
Rom. xvi. 4. How mortified should the 
Christian be to this life! How prepared to 
part with it! And how well assured of a 
better! 2. It must be, in the next degree, 
compassionate, liberal, and communicative to 
the necessities of the brethren: For whoso 
hath this world’s good, and seeth his brother 
have need, and shutteth up his bowels of com- 
passion from him, how dwelleth the love of 
God in him? v. 17. It pleases God that 
some of the Christian brethren should be 
poor, for the exercise of the charity and love 
of those that are rich. And it pleases the 
same God to give to some of the Christian 
brethren this world’s good, that they may 
exercise their grace in communicating to the 
poor saints. And those who have this world’s 
good must love a good God more, and their 
good brethren more, and be ready to distri- 
bute it for their sakes. It appears here that 
this love to the brethren is founded upon 
love to God, in that it is here called so by 
the apostle: How dwelleth the love of God in 
him? This love to the brethren is love to 
God in them; and where there is none of 
this love to them there is no true love to God 
at all. 3. I was going to intimate the thira 
and lowest degree in the next verse; but the 
apostle has prevented me, by intimating that 
this last charitable communicative love, in 
persons of ability, is the lowest that can con- 
sist with the love of God. But there may be 
other fruits of this love; and therefore the 
apostle desires that in all it should be un- 
feigned and operative, as circumstances will 
allow: My little children (my dear children 
in Christ), Jet us not love in word, neither in 
tongue, but in deed and in truth, v.18. Com- 
pliments and flatteries become not Christians; 
but the sincere expressions of sacred affection, 
and the services or labours of love, do. Then, 

V. This love will evince our smcerity in 
religion, and give us hope towards God: 
And hereby we know that we are of the truth, 
and shall assure our hearts before him, v. 19. 
It is a great happiness to be assured of our 
integrity in religion. Those that are so as- 
sured may have holy boldness or confidence 
towards God; they may appeal to him from 
the censures and condemnation of the world. 
The way to arrive at the knowledge of our 
own truth and uprightness in Christianity, 
and to secure our inward peace, is to abound 
in love and in the works of love towards the 
Christian brethren. 


20 For if our heart condemn us. 
God is greater than our heart, and 
knoweth all things. 21 Beloved, if 
our heart condemn us not, then have 
we confidence toward God. 22 And 
whatsoever we ask, we receive of him, 
because we keep his commandments, 


CP en aes 


: 


eee, ae? 2 re) 
rr tae *) 


1 JOHN. 


" 


The testimony of conscience. 


and do those things that are pleasing 
in his sight. 


The apostle, having intimated that there 
may be, even among us, such a privilege as 
an assurance or sound persuasion of heart 
towards God, proceeds here, 

1. ‘To establish the court of conscience, 
and to assert the authority of it: For, if our 
heart condemn us, God is greater than our 
heart, and knoweth all things, v. 20. Our 
heart here is our self-retlecting judicial power, 
that noble excellent ability whereby we can 
take cognizance of ourselves, of our spirits, 
our dispositions, and actions, and accordingly 
pass a judgment upon our state towards God ; 
and so it is the same with conscience, or 
the power of moral seif-consciousness. ‘This 
power can act as witness, judge, and execu- 
tioner of judgment; it either accuses or ex- 
cuses, condemns or justifies; it is set and 
placed in this office by God himself: ¢he 
spirit of man, thus capacitated and em- 
powered, is he candle of the Lord, a luminary 
lighted and set up by the Lord, searching all 
the inward pants of the belly, taking into scru- 
tiny and viewing the penetralia—the private 
vecesses and secret transactions of the inner 
maa, Prov. xx. 27. Conscience is God's 
vicegerent, calls the court in his name, and 
actsforhim. The answer of a good conscience 
towords God, 1 Pet. ili. 21. God is chief 
Judge of the court: If our heart condemn us 
God is greater than our heart, superior to our 
heart and conscience in power and judgment ; 
hence the act and judgment of tne court are 
the act and judyment of God; as, 1. If con- 
science condemn _us, God does so too: Jor, 
if our heart condemn us, God is greater than 
our heart, and knoweth all things, v.20. God 
is a greater witness than our conscience, and 
knoweth more against us than it does: he 
knoweth all things; he is a greater Judge 
than conscience ; for, as he is supreme, so 
his judgment shall stand, and shall be fully 
and finally executed. ‘This seems to be the 
design of another apostle when he says, For 
I know nothing by myself, that is, in the case 
wherein | am censured by some. ‘I am not 
conscious of any guile, or allowed unfaith- 
fulness, in my stewardship and ministry. 
Yet am I not hereby justified ; it is not by my 
own conscience that I must ultimately stand 
or fall; the justification or justifying sentence 
of my conscience, or self-consciousness, will 
not determine the controversy between you 
and me; as you do not appeal to its sentence, 
so neither will you be determined by its de- 
cision; but he that judyeth me (supremely and 
finally judgeth me), and by whose judgment 
you and | must be determined, is the Lord,” 
1 Cor. iv. 4. Or, 2. If conscience acquit us, 
God does so too: Beloved, if our heart con- 
demn us not, then huve we confidence towards 
God (v. 21), then have we assurance that he 
aceepts us now, and will acquit us in the 
great day of account. But, possibly, some 


presumptuous soul may hei 
of this ; my heart does. 
therefore I may concluc ) 
As, on the contrary, ttle for 
verse, some pious trembling soul wi 
ready to cry out, “God forbid! My he: 
conscience condemns me, and must | t 
infallibly expect the condemnation of God 
But let such know that the errors of — 
witness are not here reckoned as the acts 
the court ; ignorance, error, prejudice, } 
tiality, and presumption, may he said to 
faults of the officers of the court, or of 
attendants of the judge (as the mind, ¢ 
will, appetite, passion, sensual disposition 
disordered brain), or of the jury, whe 
a false verdict, not of the judge itself; a 
science—ovrveienne, is properly self-conseion 
ness. Acts of ignorance and error are | 
acts of self-consciousness, but of some 
taken power; and the court of conscie 
here described in its process, accordi 
the original constitution of it by God hims 
according to which process what is bound 
conscience is bound in heaven ; let consciel 
therefore be heard, be well-informed, 
diligently attended to. og 
II. ‘Yo indicate the privilege of those w 
have a good conscience towards God. 
have interest in heaven and in ‘the 
above ; their suits are heard there: And w 
soever we ask we receive of him, v. 22. It 
supposed that the petitioners do not desi 
or do not intend to desire, any thing th 
contrary to the honour and glory of — 
court or to their own intended spiritual goo 
and then they may depend upon re 
the good things they ask for; and this 
position may well be made concerning 
petitioners, or they may well be suppc 
receive the good things they ask for, 
sidering their qualification and pra 
Because we keep his commandments, | 
those things that are pleasing in his 
v. 22. Obedient souls are prepared for 
ings, and they have promise of audi 
those who commit things displeasing t 
cannot expect that he should please th 
hearing and answering their prayers, Ps. 
18; Prov. xxviii. 9. 5 
23 And this is his commandm: 
That we should believe on the 
of his Son Jesus Christ, and love 
another, as he gave us command 
ment. 24 And he that keepeth hi 
commandments dwelleth in him, an 
he in him. And hereby we kno} 
that he abideth in us, by the Spir 
which he hath given us. 
The apostle, having mentioned keepin 
the commandments, and pleasing God, asjth 
qualification of effectual petitioners in an 
with Heaven, here suitably proceeds, 
I. To represent to us what those 
mandments primarily and summarily are 


a 


they are comprehended in this aouble one: 
And this is his commandment, That we should 
believe on the name of his Son Jesus Christ, 
and love one another, as he gave us command- 
ment, v. 23. To believe ow :ne name of his 
Son Jesus Christ is, 1. To discern what he 
1s, according to his name, to have an intel- 
lectual view of his person and office, as the 
Son of God, and the anointed Saviour of the 
world. That every one that seeth the Son, and 
believeth on him, may have everlasting life, 
John vi. 40. 2. To approve him in judg- 
ment and conscience, in conviction and con- 
sciousness of our case, as one wisely and 
wonderfully prepared and adapted for the 
whole work of eternal salvation. 3. To 
‘ecnsent to him, and acquiesce in him, as our 
Redeemer and recoverer unto God. 4. To 
trust to him, and rely upon him, for the full 
and final discharge of his saving office. Those 
that know thy name will put their trust in thee, 
Ps. ix.10. I know whom I have believed, and 
Tam persuaded that he is able to keep that 
which I have committed unto him against that 
day, 2 Tim. i. 12. This faith is a needful 
Tequisite to those who would be prevalent 
petitioners with God, because it is by the Son 
that we must come to the Father; through 
lis grace and righteousness our persons must 
2 accepted or ingratiated with the Father 
(Eph. i. 6), through his purchase all our de- 
sired blessings must come, and through his 
intercession our prayers must be heard and 
answered. ‘This is the first part of the com- 
Imandment that must be observed by accept- 
able worshippers ; the second is that we love 
one another, as he gave us commandment, 
v. 23. The command of Christ should be 
‘continually before our eyes. Christian love 
‘must possess our soul when we go to God in 
prayer. ‘To this end we must remember 
that our Lord obliges us, (1.) To forgive 
those who offend us (Matt. vi. 14), and, (2.) 
‘To reconcile ourselves to those whom we 
have offended, Matt. v. 23, 24. As good- 
‘will to men was proclaimed from heaven, so 
good-will to men, and particularly to the 
brethren, must be carried in the hearts of 
‘those who go to God and heaven. 

__IL. To represent to us the blessedness of 
obediencetothese commands. The obedient 
‘enjoy communion with God: And he that 
keepeth his commandments, and particularly 
‘those of faith and love, dwelleth in him, and 
he in him, v. 24. We dwell in God by a 
happy relation to him, and spiritual union 
with him, through his Son, and by a holy 
converse with him ; and God dwells in us by 
his word, and our faith fixed on him, and by 
‘the operations of his Spirit. ‘Then there 
occurs the trial of his divine inhabitation: 
And hereby we know that he abideth in us, by 
the Spirit which he hath given us (v. 24), by 
the sacred disposition and frame of soul that 
he hath conferred upon us, which being a 
‘spirit of faith in God and Christ, and of love 
o God and man, appears to be of God. 


4 : ro Ff +. . >: " F r " "3 ™4 » e t a “—— 
he gis ata CHAP iv: 


Concerning antichrist, 
CHAP. IV. 


In this chapter the apostie exhorts to try spirits (ver. 1), gives 
a note to try by (ver. 2, 3), shows who are of the ailwhe 
of God (ver. 4—6), urges Christian love by divers considera 
tions (ver. 7—16), describes our love to God, and the effect of it, 
ver. 17—21. 


ELOVED, believe not every 
spirit, but try the spirits whether 
they are of God: because many false 
prophets are gone out into the world. 
2 Hereby know ye the Spirit of God: 
Every spirit that confesseth that 
Jesus Christ is come in the flesh is 
of God: 3 And every spirit that con- 
fesseth not that Jesus Christ is come 
in the flesh is not of God: and this 
is that spirit of antichrist, whereof 
ye have heard that it should come; 
and even now already is it in the world. 
The apostle, having said that God’s dwell- 
ing in and with us may be known by the 
Spirit that he hath given us, intimates that 
that Spirit may be discerned and distin- 
guished from other spirits that appear in the 
world; and so here, 

I. He calls the disciples, to whom he 
writes, to caution and scrutiny about the 
spirits and spiritual professors that had now 
risen. 1. To caution: “ Beloved, believe not 
every spirit; regard not, trust not, follow 
not, every pretender to the Spirit of God, or 
every professor of vision, or inspiration, or 
revelation from God.” Truth is the founda- 
tion of simulation and counterfeits; there 
had been real communications from the di- 
vine Spirit, and therefore others pretended 
thereto. God will take the way of his own 
wisdom and goodness, though it may be 
liable to abuse ; he has sent inspired teachers 
to the world, and given us a supernatural 
revelation, though others may be so evil and 
so impudent as to pretend the same ; every 
pretender to the divine Spirit, or to inspira- 
tion, and extraordinary illumination thereby, 
is not to be believed. Time was when the 
spiritual man (the man of the Spirit, who 
made a great noise about, and boast of, the 
Spirit) was mad, Hos. ix.7. 2. To scrutiny, 
to examination of the claims that are laid to 
the Spirit: But try the spirits, whether they 
be of God, v.1. God has given of his Spirit 
in these latter ages of the world, but not to 
all who profess to come furnished therewith ; 
to the disciples is allowed a judgment of dis- 
cretion, in reference to the spirits that would 
be believed and trusted in the affairs of re- 
ligion. A reason is given for this trial: 
Because many false prophets have gone out 
into the world, v.1. ‘There being much about 
the time of our Saviour’s appearance in the 
world a general expectation among the Jews 
of a Redeemer to Israel, and the humiliation, 
spiritual reformation, and sufferings of the 
Saviour being taken as a prejudice against 
him, others were induced to set up as pro- 
phzts and messiahs to Israel, according to 


35—VL 


a ee Be 4 a aa 
r 


1 JOHN. ~ 
the Saviour’s prediction, Matt. xxiv. 23, 24. | we see the word of Chri 


Concerning antichrist. 


It should not seem strange to us that false 
teachers set themselves up in the church: it 
was so in the apostles’ times; fatal is the 
spirit of delusion, sad that men should vaunt 
themselves for prophets and inspired preachers 
that are by no means so! 

Il. He gives a test whereby the disciples 
may try these pretending spirits. These 
spirits set up for prophets, doctors, or dic- 
tators in religion, and so they were to be 
tried by their doctrine; and the test whereby 
in that day, or in that part of the world 
where the apostle now resided (for in va- 
rious seasons, and in various churches, tests 
were different), must be this: Hereby know 
you the Spirit of God, Every spirit that con- 
fesseth that Jesus Christ has come in the 
flesh (or that confesseth Jesus Christ that came 
in the flesh) is of God, v. 2. Jesus Christ is 
to be confessed as the Son of God, the 
eternal life and Word, that was with the 
Father from the beginning; as the Son of 
God that came into, and came in, our human 
mortal nature, and therein suffered and died 
at Jerusalem. Hewhoconfessesand preaches 
this, bya mind supernaturally instructed and 
enlightened therein, does it by the Spirit of 
God, or God is the author of that illumina- 
tion. On the contrary, “‘ Every spirit that 
confesscth not that Jesus Christ has come in 
the flesh (or Jesus Christ that came in the 
flesh) is not of God, v. 3. God has given so 
much testimony to Jesus Christ, who was 
lately here in the world, and in the flesh (or 
in a fleshly body like ours), though now in 
heaven, that you may be assured that any 
impulse or pretended inspiration that con- 
tradicts this is far from being from heaven 
and of God.” The sum of revealed religion 
is comprehended in the doctrine concerning 
Christ, his person and office. We see then 
the aggravation of a systematic opposition 
to him and it. And this is that spirit of 
antichrist whereof you have heard that it should 
come, and even now already is it in the world, 
v. 3. It was foreknown by God that anti- 
christs would arise, and antichristian spirits 
oppose his Spirit and his truth; it was fore- 
known also that one eminent antichrist would 
arise, and make a long and fatal war against 
the Christ of God, and his institution, and 
honour, and kingdom in the world. This 
great antichrist would have his way prepared, 
and his rise facilitated, by other less anti- 
christs, and the spirit of error working and 
disposing men’s minds for him: the anti- 
christian spirit began betimes, even in the 
apostles’ days. Dreadful and unsearchable 
is the judgment of God, that persons should 
be given over to an antichristian spirit, and 
to such darkness and delusion as to set 
themselves against the Son of God and 
all the testimony that the Father hath given 
tothe Son! But we have been forewarned 
that such opposition would arise; we should 
therefore cease to be offended, and the more 


confirmed we should be in ih 


4 Ye are of God, little 
and have overcome them: 
greater is he that is in you, than 
that is in the world. 5 They ar 
the world; therefore speak they y 
the world, and the world hear 
them. 6 We are of God: het 
knoweth God heareth us; he that 
not of God heareth not us. Here 
know we the spirit of truth, and 
spirit of error. 


In these verses the apostle encourage: 
disciples against the fear and danger of t 
seducing antichristian spirit, and that by 
methods as these:—1. He assures them: 
more divine principleinthem: “ You areofG 
little children,v.4. You are God’s littlechildr 
We are of God, v. 6. We are born of G 
taught of God, anointed of God, and 
secured against infectious fatal delusi 
God has his chosen, who shall not ben 
tally seduced.” 2. He gives them ho 
victory: ‘‘ And have overcome them, ¥, 
You have hitherto overcome these dece 
and their temptatious, and there is ¢ 
ground of hope that you will do so still, 
that upon these twoaccounts :’’—(1.) “ T] 
is a strong preserver within you: Bees 
greater is he that is in you than he that | 
the world, v. 4. The Spirit of God dy 
you, and that Spirit is more migh 
men or devils.” It is a great happines 
be under the influence of the Holy Gh 
(2.) “ You are not of the same temper \ 
these deceivers. The Spirit of God } 
framed your mind for God and heaven; 
they are of the world. The spirit that prev 
in them leads them to this world; their h 
is addicted thereto; they study the por 
the pleasure, and interest of the world: « 
therefore speak they of the world ; they pro 
a worldly messiah and saviour; they pr 
a worldly kingdom and dominion; the 
sessions and treasures of the world wa 
they engross to themselves, forgetting 
the true Redeemer’s kingdom is not of 
world. This worldly design procures th 
proselytes: The world heareth them, 0 
They are followed by such as themse 
the world will love its own, and its own 
love it. But those are in a fair wa 
conquer pernicious seductions who have 
quered the, love of ths seducing worl 
Then, 3. He represents to them that the 
their company might be the smaller, ye 
was the better; they had more divine | 
holy knowledge: “He that knoweth 
heareth us. He who knows the purity 
holiness of God, the love and grace of G 
the truth and faithfulness of God, the 
word and prophecies of God, the signals 
testimonials of God, must know that h 


. 
a 


fF 


» 
7 


cs ‘CHAP. Iv. 
n us; and he who knows this will attend | nature in the children of God is the offspring 


Brotherly love. 


tous, and abide with us.” He that is well | of his love: and the temper and complexion 


furnished with natural religion will the more 
faithfully cleave to Christianity. He that 
knoweth God (in his natural and moral excel- 
lences, revelations, and works) heareth us, 
v.6. As, on the contrary, “He that is not of 
God heareth not us. Hewho knows not God 
regards not us. He that is not born of God 
(walking according to his natural disposition) 
walks not with us. The further any are from 
God (as appears in all ages) the further they 
are from Christ and his faithful servants; 
‘and the more addicted persons are to this 
world the more remote they are from the 
_ spirit of Christianity. Thus you have a 
_ distinction between us and others: Hereby 
_ know we the Spirit of truth and the spirit 
_ of error,v. 6. This doctrine concerning the 
_ Saviour’s person leading you from the world 
to God is a signature of the Spirit of truth, 
‘in opposition to the spirit of error. The more 
_ pure and holy any doctrine is the more likely 
is it to be of God.” 
__ 7 Beloved, let us love one another: 
for love is of God; and every one 


knoweth God. 8 He that loveth not 
knoweth not God; for God is love. 
9 In this was manifested the love of 
‘God toward us, because that God 
_ sent his only begotten Son into the 
world, that we might live through 
him. 10 Herein is love, not that we 
_ loved God, but that he loved us, and 
_ sent his Son Zo be the propitiation for 
our sins. 11 Beloved, if God so 
loved us, we ought also to love one 
another. 12 No man hath seen God 
at anytime. If we love one another, 
_ God dwelleth in us, and his love is 
_ perfected in us. 13 Hereby know 
_ we that we dwell in him, and he in us, 
_ because he hath given us of his Spirit. 

As the Spirit of truth is known by doctrine 
_ {thus spirits are to be tried), it is known by 
love likewise; and so here follows a strong 
_ fervent exhortation to holy Christian love: 
Beloved, let us love one another, v. 7. The 
apostle would unite them in his love, that 
he might unite them in love to each other: 
« Beloved, I beseech you, by the love I bear 
to you, that you put on unfeigned mutual 
love.” This exhortation is pressed and urged 
with variety of argument: as, 

{. From the high and heavenly descent of 
love: For loveisof God. He is the fountain, 
author, parent, and commander of love; it 
is the sum of his law and gospel: And every 
one that loveth (whose spirit is framed to 


—— holy love) is born cf God, v.7. The 


VOL. EX, 


q 


of itis love. The fruit of the Spirit ts love, 
Gal. v. 22. Love comes down from heaven. 

II. Love argues a true and just apprehen- 
sion of the divine nature: He that loveth 
knoweth God, v.7. He that loveth not knoweth 
not God, v. 8. What attribute of the divine 
Majesty so clearly shines in all the world as 
his communicative goodness, which is love. 
The wisdom, the greatness, the harmony, 
and usefulness of the vast creation, which so 
fully demonstrate his being, do at the same 
time show and prove his love; and natural 
reason, inferring and collecting the nature 
and excellence of the most absolute perfect 
being, must collect and find that he is most 
highly good: and he that loveth not (is not 
quickened by the knowledge he hath of God 
to the affection and practice of love) knoweth 
not God ; it is a convictive evidence that the 
sound and due knowledge of God dwells not 
in such a soul; his love must needs shine 
among his primary brightest perfections; 


Jor God is love (v. 8), his nature and essence 


are love, his will and works are primarily 
love. Not that this is the only conception 


that loveth is born of God, and | we ought to have of him; we have found that 


he is hight as well as love (ch. i. 5), and God 
is principally love to. himself, and he has 
such perfections as arise from the necessary 
love he must bear to his necessary existence, 
excellence, and glory; but loveis natural and 
essential to the divine Majesty: God is love. 
This is argued from the display and demon- 
stration that he hath given of it; as, 1. That 
he hath loved us, such as we are: Jz this was 
manifest the love of God towards us (v. 9), 
towards us mortals, us ungrateful rebels. 
God commendeth his love towards us, in that, 
while we were yet sinners, Christ died for us, 
Rom. y. 8. Strange that God should love 
impure, vain, vile, dust and ashes! 2. That 
he has loved us at such a rate, at such an 
incomparable value as he has given for us; 
he has given his,own, only-beloved, blessed 
Son for us: Because that God sent his only- 
begotten Son into the world, that we might live 
through him, v. 9. This person is in some 
peculiar distinguishing way the Son of God; 
he is the only-begotten. Should we suppose 
him begotten as a creature or created being, 
he is not the only-begotten. Should we 
suppose him a natural necessary eradiation 
from the Father’s glory or glorious essence, 
or substance, he must be the only-begotten : 
and then it will be a mystery and miracle of 
divine love that such a Son should be sent 
into our world for us! It may be well said, 
So (wonderfully, so amazingly, so incredibl+* 
God loved the world. 3. That God loved us 
first, and in the circumstances in which we 
lay: Herein is love (anusuai unprecedented 
love), not that we loved God, but that he loved 
us, v 10. He loved us, when we had no 
love for him, wken we lay in our guilt, misery, 


Spirit of God is the Spirit of love. The new! and blood, when we were undeserving, Ul 


3A 


A Bitte a ie ar eA Rs 
1 JOHN. 


The divine love. 


desorving, polluted, and unclean, and wanted 
to be washed from our sins in sacred blood. 
4. That he gave us his Son for such service 
and such anend. (1.) For such service, to 
be the propitiation for our sins ; consequently 
to die for us, to die under the law and curse 
of God, to bear our sins in his own body, to 
be crucified, to be wounded in his soul, and 
pierced in his side, to be dead and buried for 
us (v. 10); and then, (2.) For such an end, 
for such a good and beneficial end to us—that 
we might live through him (v. 9), might live 
for ever through him, might live in heaven, 
live with God, and live in eternal glory and 
blessedness with him and through him: O 
what love is here! Then, 

III. Divine love to the brethren should 
constrain ours: Beloved (I would adjure you 
by your interest in my love to remember), if 
God so loved us, we ought also to love one 
another, v.11. This should be an invincible 
argument. The example of God should press 
us. We should be followers (or imitators) of 
him, as his dear children. 'The objects of the 
divine love should be the objects of ours. 
Shall we refuse to love those whom the 
eternal God hath loved? We should be 
admirers of his love, and lovers of his love 
(of the benevolence and complacency that 
are in him), and consequently lovers of those 
whom he loves. The general love of God 
to the world should induce a universal love 
among mankind. That you may be the children 
of your Father who is in heaven; for he maketh 
his sun to rise on the evil and on the good, 
and sendeth his rain on the just and on the 
unjust, Matt. v. 45. The peculiar love of 
God to the church and to the saints should 
be productive of a peculiar love there: If 
God so loved us, we ought surely (in some 
measure suitably thereto) to love one another. 

IV. The Christian love is an assurance of 
the divine inhabitation: If we love one an- 
other, God dwelleth in us, v.12. Now God 
dwelleth in us, not by any visible presence, 
or immediate appearance to the eye (no man 
hath seen God at any time, v. 12), but by his 
Spirit (v. 13); or, “No man hath seen God 
at any time; he does not here present him- 
self to our eye or to our immediate intuition, 
and so he does not in this way demand and 
exact our love ; but he demands and expects 
it in that way in which he has thought meet 
to deserve and claim it, and that is in the 
illustration that he has given of himself and 
of his love (and thereupon of his loveliness 
too) in the catholic church, and particularly 
in the brethren, the members of that church. 
In them, and in his appearance for them and 
with them, is God to be loved; and thus, if 
we love one another, God dwelleth in us. The 
sacred lovers of the brethren are the temples 
of God; the divine Majesty has a peculiar 
residence there.” 

VY. Herein the divine love attains a consi- 
derable end and accompushment in us: ‘‘ And 


his love is perfected in us, v. 12 It hasi God; he is Son to the Father, such a Son 


em aa aa 


obtained its co 
God’s love is not perfectec ; 
with us. His love could not b 
be ineffectual and fruitless upon 
its proper genuine end and issue are 
and produced thereby, it may be sa 
perfected ; so faith is perfected by its 
and love perfected by its operations. W 
the divine love has wrought us to the say 
image, to the love of God, and thereupon 
the love of the brethren, the children of G 
for his sake, it is therein and so far perfee 
and completed, though this love of ours 
not at present perfect, nor the ultima 
of the divine love to us.” How ambiti 
should we be of this fraternal Christian le 
when God reckons his own love to us perfex 
thereby! To this the apostle, having mei 
tioned the high favour of God’s dwelling 
us, subjoins the note and character ther 
Hereby know we that we dwell in him, 
in us, because he hath given us of his Spin 
v. 13. Certainly this mutual inhabitation 
something more noble and great than we a 
well acquainted with or can declare. 0) 
would think that to speak of God dwellii 
in us, and we in him, were to use words t 
high for mortals, had not God gone before 
therein. What this indwelling imports | 
been briefly explained on ch. ili. 24. WI 
it fully is must be left to the revelz 
the blessed world. But this mutual in 
tion we know, says the apostle, because 
hath given us of his Spirit ; he has lod 
the image and fruit of his Spirit in~ 
hearts (v. 13), and the Spirit that he he 
given us appears to be his, or of him, s 
is the Spirit of power, of zeal and ma 
mity for God, uf love to God and man, : 
of a sound mind, of an understanding we 
instructed in the affairs of God and religio 
and his kingdom among men, 2 Tim. i. 7. 
14 And we have seen and do 
that the Father sent the Son to | 
the Saviour of the world. 14 Wha 
soever shall confess that Jesus is t 
Son of God, God dwelleth in hin 
and he in God. 16 And we hi 
known and believed the love that G 
hath to us. God is love; and 
that dwelleth in love dwelleth in Go 
and God in him. a 
Since faith in Christ works love to G 
and love to God must kindle love to | 
brethren, the apostle here confirms the 
article of the Christian faith as the fo 
tion of such love. Here, a. 
I. He proclaims the fundamental article’ 
the Christian religion, which is so represen 
tive of the love of God: And we have see 
and do testify, that the Father sent the Se 
to be the Saviour of the world, v. 14. 1 
here see, 1. The Lord Jesus’s relation 


ia 


80. 

- mo one else is, and so as to be God with the 
’ Bather. 2. His relation and office towards 
us—the Saviour of the world ; he saves us by 
his death, example, intercession, Spirit, and 
power against the enemies of our salvation. 
3. The ground on which he became so—by 
the mission of him: The Father sent the Son, 
he decreed and willed his coming hither, in 
and with the consent of the Son. 4. The 
apostle’s assurance of this—he and his bre- 
thren had seen it; they had seen the Son of 
4God in his human nature, in his hely converse 
and works, in his transfiguration on the 
mount, and in his death, resurrection from 

_ the dead, and royal ascent to heaven ; they 
_ had soseen him as to be-satisfied that he was 
_ the only-begotten of the Father, full of grace 
_ andtruth. 5. The apostle’s attestation of this, 
; im pursuance of such evidence: “ We have 
seen and do testify. The weight of this truth 
_ obliges us to testify it; the salvation of the 
_ worldliesuponit. The evidence of the truth 
‘warrants us to testify it ; oureyes, and ears, and 
hhands, have been witnesses of it.” Thereupon, 

» Il. The apostle states the excellency, or 

_ the excellent privilege attending the due 
_ acknowledgment of this truth: Whosoever 
_ shail confess that Jesus is the Son of God, 
_ God dweileth in him, and he in God, v. 15 
__ This confession seems to include faith in the 
heart as the foundation of it, acknowledgment 
_ with the mouth to the glory of God and 
Christ, and profession in the lite and conduct, 

in opposition to the flatteries or frowns of 

_ the world. Thus no man says that Jesus is 
_ the Lord but by the Holy Ghost, by the 
external attestation and internal operation of 
_ the Holy Ghost, 1 Cor. xii. 3. And so he 
_ who thus confesses Christ, and God in him, 
as enriched with or possessed by the Spirit 
of God, and has a complacential knowledge of 

_ Godand much holy enjoyment ofhim. Then, 
Ill. The apostle applies this in order to 

' ‘the excitation of holy love. God’s love is 
sthus seen and exerted in Christ Jesus; and 
sthus have we known and believed the love that 
God hath to us, v.16. The Christian reve- 
‘lation is, what should endear it to us, the 
‘revelation of the divine love; the articles of 

_ -our revealed faith are but so many articles 
_ relating to the divine love. The history of 
‘the Lord Christ is the history of God’s love 
‘to us; all his transactions in and with his 
Son were but testifications of his love to us, 
and means to advance us to the love of God: 
God was in Christ reconciling the world unto 
-himself, 2 Cor. v.19. Hence we may learn, 
1. ‘That God is love (v. 16); he is essential 

- boundless love ; he has incomparable incom- 
prehensible love for us of this world, which 
he has demonstrated in the mission and me- 
diation of his beloved Son. It is the great 
objection and prejudice against the Christian 
revelation that the love of God should be so 
strange and unaccountable as to give his own 
-eternal Son for us; it is the prejudice of 
‘many against the eternity and the deity of 


CHAP. IV. 


< e Sh eer 
The divine love. 
the Son that so great a person should be 
given for us. It is, I confess, mysterious 
and unsearchable ; but there are unsearchable 
riches in Christ. It is a pity that the vastness 
of the divine love should be made a preju- 
dice against the revelation and the belief of 
it. But what will not God do when he de- 
signs to demonstrate the height of any per- 
fection of his? When he would showsome- 
what cf his power and wisdom, he makes 
such a world as this; when he would show 
more of his grandeur and glory, he makes 
heaven for the ministering spirits that are 
before the throne. What will he not do then 
when he designs to demonstrate his love, and 
to demonstrate his highest love, or that he 
himself is love, or that love is one of the most 
bright, dear, transcendent, operative excel- 
lences of his unbounded nature ; and to de- 
monstrate this not only to us, but to the 
angelic world, and to the principalities and 
powers above, and this not for our surprise 
tor a while, but for the admiration, and praise, 
and adoration, and felicity, of our most ex- 
alted powers to all eternity? What will not 
God then do? Surely then it will look more 
agreeable to the design, and grandeur, and 
pregnancy of his love (if I may so call it) to 
give an eternal Son for us, than to makea 
Son on purpose for our relief. In such a 
dispensation as that of giving a natural, es- 
sential, eternal Son for us and to us, he will 
commend his love to us indeed ; and what 


will not the God of love do when he designs 


to commend his love, and to commend it in 
the view of heaven, and earth, and hell, and 
when he will commend himself and recom- 
mend himself to us, and to our highest con- 
viction, and also affection, as love itself? 
And what if it should appear at last Gvhich 
I shall only offer to the consideration of the 
judicious) that the divine love, and particu- 
larly God’s love in Christ, should be the 
foundation of the glories of heaven, in the 
present enjoyment of those ministering spirits 
that comported with it, and of the salvation 
of this world, and of the torments of hell? 
This last will seem most strange. But what 
if therein it should appear not only that God 
is love to himself, in vindicating his own law, 
and government, and love, and glory, but 
that the damned ones are made so, or are so 
punished, (1.) Because they despised the 
love of God already manifested and ex- 
hibited. (2.) Because they refused to be be- 
loved in what was further proposed and 
promised. (3.) Because they made them- 
selves unmeet to be the objects of divine 
complacency and delight? If the conscience 
of the damned should accuse them of these 
things, and especially of rejecting the highest 
instance of divine love, and if the far greatest 
part of the intelligent creation should be 
everlastingly blessed through the highest in- 
stance of the divine love, then may it well be 
inscribed upon the whole creation of God, God 
is love. : 


* 


The divine love. 


2. That hereupon he that dwelleth in love 
dwelleth in God, and God in him, v. 16. There 
is great communion between the God of love 
and the loving soul ; that is, him who loves 
the creation of God, according to its different 
relation to God, and reception from him and 
interest in him. He that dwells in sacred 
love has the love of God shed abroad upon his 
heart, has the impress of God upon his spirit, 
the Spirit of God sanctifying and sealing 
him, lives in the meditation, views, and tastes 
of the divine love, and will ere long go to 
dwell with God for ever. 


17 Herein is our love made perfect, 
that we may have boldness in the 
day of judgment: because as he is, 
so are we in this world. 18 There 
is no fear in love; but perfect love 
casteth out fear: because fear hath 
torment. He that feareth is not 
made perfect in love. 19 We love 
him, because he first loved us. 20 
If a man say, I love God, and hateth 
his brother, he is a liar: for he that 
loveth not his brother whom he hath 
seen, how can he love God whom he 
hath not seen? 21 And this com- 
mandment have we from him, That he 
who loveth God love his brother also, 


The apostle, having thus excited and en- 
forced sacred love from the great pattern and 
motive of it, the love that is and dwells in 
God himself, proceeds to recommend it fur- 
ther by other considerations ; and he recom- 
mends it in both the branches of it, both as 
love to God, and love to our brother or 
Christian neighbour. 

I. As love to God, to the primum amabile 
—the first and chief of all amiable beings and 
objects, who has the confluence of all beauty, 
excellence, and loveliness, in himself, and 
confers on all other beings whatever renders 
them good and amiable. Love to God seems 
here to be recommended on these accounts: 
—1. It will give us peace and satisfaction of 
spirit in the day when it will be most needed, 
or when it will be the greatest pleasure and 
blessing imaginable: Herein is our love made 
perfect, that we may have boldness in the day 
of judgment, v.17. There must be a day of 
universal judgment. Happy they who shall 
have holy fiducial boldness before the Judge 
at that day, whu shall be able to lift up their 
heads, and to look him in the face, as know- 
ing he is their friend and advocate! Happy 
they who have holy boldness and assurance 
in the prospect of that day, who look and 
wait for it, and for the Judge’s appearance ! 
So do, and so may da, the lovers of God. 
Their love to God assures them of God’s 
love to them, and consequently of the friend- 
ship of the Son of God; the more we love 
our friend, especially when we are sure that 


= ee 
7 ® 


1 JOHN. 


he knows it, the more we 
As God is good and lovi 
his promise, so we can easily be f 
his love, and the happy fruits 

when we can say, Thou that knowest all thi 
knowest that we love thee. And hope mak 
not ashamed ; our hope, conceived by 
consideration of God’s love, will not disa 
point us, because the love of God is 
abroad in our hearts by the Holy Ghost thai 
given tous, Rom.y. 5. Possibly here by # 
love of God may be meant our love to G 
which is shed abroad upon our hearts by 1 
Holy Ghost ; this is the foundation oj 
hope, or of our assurance that our 
hold good at last. Or, if by the love of G 
be meant the sense and apprehension 
love to us, yet this must suppose or inclu¢ 
us as lovers of him in this case; and inde 
the sense and evidence of his love to u 
shed abroad upon our hearts love to hi 
and thereupon we have confidence toy 
him and peace andjoyinhim. He 
the crown’ of righteousness to all that Ik 

his appearing. And we have this boldne: 
towards Christ because of our conformity 
him: Because as he is so are we in this w 
v.17. Love hath conformed us to him; ; 
he was the great lover of God and man 
has taught us in our measure to be so t 
and he will not deny his own image. Lo} 
teaches us to conform in sufferings too ; 1 
suffer for him and with him, and therefo 
cannot but hope and trust that we shall als 
be glorified together with him, 2 Tim. ii. 1 
2. It prevents or remoyés the uncomfort 

result and fruit of servile fear: There is 
Fear in love (v. 18); so far as love pre 
fear ceases. We must here disting 
judge, between fear and being afraid; 
this case, between the fear of God and kb 
afraid ofhim. The fear of God is often 
tioned and commanded as the substance o 
religion (1 Pet. ii. 17; Rev. xiv. 7) ; andso 
imports the high regard and veneration 3 
have for God and his authority and gover 
ment. Such fear is consistent with love, ye: 
with perfect love, as being in the ar 
themselves. But then there is a being afrai 
of God, which arises from a sense of guil 
and a view of his vindictive perfections ;_ 
the view of them, God is represented as | 
consuming fire; and so fear here may | 
rendered dread: There is no dread in love 
Love considers its object as good and excel 
lent, and therefore amiable, and worthy to bi 
beloved. Love considers God as most emi. 
nertly good, and most eminently loving usi 
Christ, and so puts off dread, and puts on jo 
in him; and, as love grows, joy grows too 
so that perfect love casteth out fear or dread 
Those who perfectly love God are, from his 
nature, and counsel, and covenant, perfeetl 
assured of his love, and consequently ar 
perfectly free from any dismal dreadful 
picions of his punitive power and justice 
armed against them; they well know thi 


-. 


a 
A.D. 80. 3 
_ God loves them, and they thereupon triumph 
in his love. That perfect love casteth out fear 
the apostle thus sensibly argues : that which 
casteth out torment casteth out fear or dread: 
Because fear hath torment (v. 18)—fear is 
known to be a disquieting torturing passion, 
especially such a fear as is the dread of an 
almighty avenging God; but -perfect love 
casteth out torment, for it teaches the mind 
a perfect acquiescence and complacency in 
the beloved, and therefore perfect love casteth 
out fear. Or, which is here equivalent, he 
that feareth is not made perfect in love (v. 18); 
itis a sign that our love is far from being 
perfect, since our doubts, and fears, and 
4 Smal apprehensions of God, are so many. 
~ Let us long for, and hasten to, the world of 
erfect love, where our serenity and joy in 
d will be as perfect as our love! 3. From 
_ the source and rise of it, which is the ante- 
_ eedent love of God: We love him, because he 
first loved us, v.19. His love is the incen- 
_ tive, the motive, and moral cause of ours. 
We cannot but love so good a God, who was 
_ first in the act and work of love, who loved 
~ us when we were both unloving and un- 
? lovely, who loved us at so great a rate, who 
_ has been seeking and soliciting our love at 
” the expense of his Son’s blood ; and has con- 
descended to beseech us to be reconciled un- 
_ tohim. Let heaven and earth stand amazed 
at such love! His love is the productive 
_ eause of ours: Of his own will (of his own 
free loving will) begat he us. To those that 
love him ail things work together for good, to 
those who are the called according to his pur- 
pose. Thosethatlove God are the called there- 
to according to his purpose (Rom. viil. 28) ; 
_ according to whose purpose they are called 
is sufficiently intimated in the following 
clauses: whom he did predestinate (or ante- 
cedently purpose, to the image of his Son) 
_ those he also called, effectually recovered 
_ thereto. The divine love stamped love upon 
our souls; may the Lord still and further 
_ direct our hearts into the love of God! 
_ 2 Thess. iii. 5. 
II. As love to our brother and neighbour 
_ mi Christ ; such love is argued and urged on 
these accounts :—1. As suitable and conso- 
_- nant to our Christian profession. In the pro- 
fession of Christianity we profess to love 
God as the root of religion: “ If then a man 
Say, or profess as much as thereby to say, I 
love God, | am a lover of his name, and 
house, and worship, and yet hate his brother, 
whom he should love for God’s sake, he is a 
liar (v. 20), he therein gives his profession 
the lie.” That such a one loves not God the 
apostle proves by the usual facility of loving 
what is seen rather than what is unseen: For 
he that loveth not his brother, whom he hath 
seen, how can he love God, whom he hath not 
seen ? v.20. The eye is wont to affect the 
teart; things unseen less catch the mind, 
_ and thereby the heart. The incomprehen- 
sibleness of God very much arises from his 


=| 


CHAP. Vv. 


Love and faith. 
invisibility ; the member of Christ has much 
of God visible in him. How then shall ths 
hater of a visible image of God pretend to 
love the unseen original, the invisible God 
himself? 2. As suitable to the express law 
of God, and the just reason of it: And this 
commandment have we from him, that he who 
loveth God love his brother also, v. 21. As 
God has communicated his image in nature 
and in grace, so he would have our love to be 
suitably diffused. We must love God origi- 
nally and supremely, and others in him, on 
the account of their derivation and reception 
from him, and of his interest in them: Now, 
our Christian brethren having a new nature 
and excellent privileges derived from God, 
and God having his interest in them as well 
as in us, it cannot but be a natural suitable 
obligation that he who loves God should love 
his brother also. 


CHAP. V. 


In this chapter the apostle asserts, 1. The dignity of believers 
ver.1, Il. Their obligatioa to love, and the trial of it, ver. 1—3 
Ill. Their victory, ver. 4,5. IV. The credibility and confirma- 
tion of their faith, ver. 6—10. V. The advantage of their faith 
in eternal life, ver. 11—13. VI. The audience of their prayers, 
unless for those who have sinned unto death, ver. 1i—17. VIL. 
Their preservation frora sin and Satan, ver. 18. VWIIl. Their 
happy distinction from the world, ver. 19. IX. Their true 
knowledge of God (ver. 90), upon which they must depart from 
idols, ver. 21. 


HOSOEVER believeth that 

Jesus is the Christ is born of 
God: and every one that loveth him 
that begat loveth him also that is be- 
gotten of him. 2 By this we know 
that we love the children of God, 
when we love God, and keep his com- 
mandments. 3 For this is the love 
of God, that we keep his command- 
ments: and his commandments are 
not grievous. 4 For whatsoever is 
born of God overcometh the world: 
and this is the victory that overcometh 
the world, even our faith. 5 Who is 
he that overcometh the world, but he 
that believeth that Jesus is the Son 
of God? 


I. The apostle having, in the conclusion of 
the last chapter, as was there observed, urged 
Christian love upon those two accounts, as 
suitable to Christian profession and as suita- 
ble to the divine command, here adds a third: 
Such love is suitable, and indeed demanded, 
by their eminent relation; our Christian 
brethren or fellow-believers are nearly related 
to God; they are his children: Whosoever 
believeth that Jesus is the Christ ts born of 
God, v. 1. Here the Christian brother is, 1. 
Described by his faith; he that delieveth that 
Jesus is the Christ—that he is Messiah the 
prince, that he is the Son of God by nature 
and office, that he is the chief of all the 
anointed world, chief of all the priests, pro- 
phets, or kings, who were ever anointed by 
God or for him, that he is perfectly prepared 


> eee eee u 
A 7 


Love and faith. 


and furnished for the whole work of the eter- 
nal salvation—accordingly yields himself up 
to his care and direction; and then he is, 2. 
Dignified by his descent: He is born of God, 
v. 1. This principle of faith, and the new 
nature that attends itor from whichit springs, 
are ingenerated by the Spirit of God; and so 
sonship and adoption are not now appropri- 
ated to the seed of Abraham according to the 
flesh, nor to the ancient Israel of God; all 
believers, though by nature sinners of the 
Gentiles, are spiritually descended from God, 
and accordingly are to be beloved; as it is 
added: Every one that loveth him that begat 
loveth ‘im also that is begotten of him, v. 1. 
It seexss but natural that he who loves the 
Father should love the children also, and 
that in some proportion to their resemblance 
to their Father and to the Father’s love to 
them; and so we must first and principally 
love the Son of the Father, as he is most em- 
phatically styled, 2 John 3, the only (neces- 
sarily) begotten, and the Son of his love, and 
then those that are voluntarily begotten, and 
renewed by the Spirit of grace. 

II. The apostle shows, 1. How we may 
discern the truth, or the true evangelical 
nature of our love to the regenerate. The 
ground of it must be our love to God, whose 
they are: By this we know that we love the 
children of God, when we love God, v.2. Our 
love to them appears to be sound and genuine 
when we love them not merely upon any 
secular account, as because they are rich, or 
learned, or kind to us, or of our denomina- 
tion among religious parties; but because 
they are God’s children, his regenerating 
grace appears in them, his image and super- 
scription are upon them, and so in them God 
himself is loved. Thus we see what that 
love to the brethren is that is so pressed in 
this epistle: it is love to them as the children 
of God and the adopted brethren of the Lord 
Jesus. 2. How we may learn the ‘truth of 
our love to God—it appears in our holy obe- 
dience: When we love God, and keep his com- 
mandments,v.2. 'Thenwetruly,and in gospel 
account, love God, when we keep his com- 
mandments: For this is the love of God, that 
we keep his commandments; and the keeping 
of his commandments requires a spirit in- 
clined thereto and delighting therein ; and so 
his commandments are not grievous,v. 3. Or, 
This is the love of God, that, as thereby we 
are determined to obedience, and to keep the 
commandments of God, so his commandments 
are thereby made easy and pleasant to us. 
The lover of God says, “‘O how I love thy 
law! Iwill run the way of thy command- 
ments, when thou shalt enlarge my heart (Ps. 
exix. 32), when thou shalt enlarge it either 
with love or with thy Spirit, the spring of 
love.” 3. What is and ought to be the re- 
sult and effect of regeneration—an intellec- 
tual spiritual conquest of this world: For 
whatsoever is born of God, or, as in some 
copies, whosoever is born of God, overcometh 


at 
Sn 


‘| JOHN. 


J mde ia SRE 
tS es ee -t, 
‘ UME ee 


the world, v.4. He that is 
born for God, and consequently f 
world. He has a temper and dispo: 
tend to a higher and better world: 
furnished with such arms, or such ¢ 
whereby he can repel and conquer this; a 
isadded, And this is the ectby ti overt 
the world, even our faith, v. 4. Faith 
cause of victory, the means, the instru 
the spiritual armour and artillery by 
we overcome; for, (1.) In and by fai 
cleave to Christ, in contempt of, and 
sition to, the world. (2.) Faith works ir 1a 
by love to God and Christ, and so withdra 
us from the love of the world. (3.) Fai 
sanctifies the heart, and purifies it from tho 
sensual lusts by which the world obtai 
such sway and dominion over souls. 
receives and derives strength from the 
of it, the Son of God, for conquerin 
frowns and flatteries of the world. ) 
obtains by gospel promise a right to the 
dwelling Spirit of grace, that-is greater the 
he who dwells in the world. (6.) It sees 
invisible world at hand, with which t 
world is not worthy to be compared, and i 
which it tells the soul in which it resid 
must be continually prepared to enter; a 
thereupon, oa 
III. The apostle concludes that it 1s t 
real Christian that is the true conquerot 
the world: Who is he then that overcome 
the world, but he that believeth that Jesu: 
the Son of God? v.5. It is the world tk 
lies in our way to heaven, and is the gr 
impediment to our entrance there. But 
who believes that Jesus is the Son of 
believes therein that Jesus came from 
to be the Saviour of the world, and p 
fully to conduct us from the world to he 
and to God, who is fully to be enjoyed 
And he who so believes must needs by th 
faith overcome the world. For, 1. He 
be well satisfied that this world isa vehe 
enemy to his soul, to his holiness, his 
tion, and his blessedness. For all that 
the world, the lust of the flesh, the lust 
eyes, and the pride of life, is not of the 
but is of the world, ch. ii. 16. 2. Hes 
must be a great part of the Saviour’s wor 
and of his own salvation, to be redeeme 
and rescued from this malignant world. Wh 
gave himself for our sins, that he might t 
liver us from this present evil world, Gal. i. 
3. He sees in and by the life and conduct ¢ 
the Lord Jesus on earth that this wo 
to be renounced and overcome. 4. He 
ceives that the Lord Jesus conquered 
world, not for himself only, but for his fi 
lowers; and they must study to be partaket 
of his victory. Be of good cheer, I have 
come the world. 5. He is taught and 
enced by the Lord Jesus’s death to be mo 
tified and crucified to the world. God ford 
that I should glory, save in the eross of ¢ 
Lord Jesus Christ, by whom the world is ert 
cified to me, and I unto the world, Gal. yi.) 


Fy 


re 


> gana 
_ 6. He is begotten by the resurrection of Jesus 
Christ from the dead to the lively hope of a 


Dlessed world above, 1 Pet. i.3. 7. He 
«nows that the Saviour has gone to heaven, 
and is there preparing a place for his serious 
believers, John xiv. 2. 8. He knows that 
his Saviour will come again thence, and will 
mut an end to this world, and judge the in- 
abitants of it, and receive his believers to 
his presence and glory, John xiv. 3. 9. He 
is possessed with a spirit and disposition that 
cannot be satisfied with this world, that look 
beyond it, and are still tending, striving, and 
pressing, towards the world in heaven. In 
‘this we groan, earnestly desiring to be clothed 
upon with our house which is from heaven, 
2 Cor. v. 2. So that it is the Christian re- 
ligion that affords its proselytes a universal 
empire. It is the Christian revelatio that is 
_ the great means of conquering the world, and 
gaining another that is most pure and peace- 
_ ful, blessed and eternal. It is there, in that 
_ revelation, that we see what are the occasion 
and ground of the quarrel and contest be- 
_ tween the holy God and this rebellious world. 
It is there that we meet with sacred doctrine 
- {both speculative and practical), quite con- 
to the tenour, temper, and tendency of 
this world. It is by that doctrine that a 
" spirit is communicated and diffused which 
_ as superior and adverse to the spirit of the 
world. It is there -ve-see that the Saviour 
himself was not of tl.is world that his king- 
dom was not and is not so, that it must he 
separated from the world and gathered out 
of it for heaven and for God. ‘There we see 
_ that the Saviour designs not this world for 
the inheritance and portion of his saved 
company. As he has gone to heaven him- 
_ self, so he assures them he goes to prepare 
for their residence there, as designing they 
should always dwell with him, and allowing 
them to believe that if in this life, and this 
_ world only, they had hope in him, they should 
at last be but miserable. It is there that the 
ternal blessed world is most clearly revealed 
and proposed to our affection and pursuit. 
It is there that we are furnished with the best 
arms and artillery against the assaults and 
attempts of the world. It is there that we 
are taught how the world may be out-shot in 
ats own bow, or its artillery turned against 
itself; and its oppositions, encounters, and 
persecutions, be made serviceable to our con- 
ajuest of the world, and to our motion and 
ascent to the higher heavenly world: and 
there we are encouraged hy a whole army 
and cloud of holy soldiers, who have in their 


eh en ne) 


several ages, posts, and stations, overcome 
the world, and won the crown. It is the real 
Christian that is the proper hero, who yan- 
quishes the world and rejoices in a universal 
victory. Nor does he (for he is far superior 
to the Grecian monarch) mourn that there is 
not another world to be subdued, but lays 
hold on the eternal world of life, and ina 
_ seered sense takes the kingdom of heaven by 


y) 


a 


i 


oe ee 


CHAP Y, 


‘The witnesses in Béutiess and on earth 
violence too. Who in all the world but the 


believer on Jesus Christ can thus overcome 
the world? 


6 This is he that came by water 


and blood, even Jesus Christ; not by 


water only, but by water and blood. 
And it is the Spirit that beareth wit- 


ness, because the Spirit is truth. 7 


For there are three that bear record 
in heaven, the Father, the Word, and 
the Holy Ghost: and these three are 
one. 8 And there are three that bear 
witness in earth, the spirit, and the 
water, and the blood: and these 
three agree inone. 9 If we'receive the 
witness of men, the witness of God is 
greater : for this is the witness of God 
which he hath testified of his Son. 


The faith of the Christian believer (or the 
believer in Christ) being thus mighty and 
victorious, it had need to be well founded, to 
be furnished with unquestionable celestial 
evidence-concerning the divine mission, au- 
thority, and office of the Lord Jesus; and i: 
is so: he brings his credentials along with 
him, and he brings them in the way by which 
he came and in the witness that attends him. 

I. In the way and manner by which he 
came; not barely by which he came into the 
world, but by and with which he came. and 
appeared, and acted, as a Saviour in the 
world: This is he that came by water and 
blood. He came to save us from our sins, to 
give us eternal life, and bring us to God; 
and, that he might the more assuredly do 
this, he came by, or with, water and blood. 
Even Jesus Christ ; Jesus Christ, I say, did 
so; and none but he. And I say it again, 
not by or with water only, but by and with 
water and blood, v.6. Jesus Christ came with 
water and blood, as the notes and signatures 
of the true effectual Saviour of the world; 
and he came by water and blood as the means 
by which he would heal and save us. That 
he must and did thus come in his saving of- 
fice may appear by our remembering these 
things :— ; 

1. We are inwardly and outwardly de- 
filed. (1.) Inwardly, by the power and 
pollution of sin in our nature. For our 
cleansing from this we need spiritual water; 
such as can reach the soul and the powers of 
it. Accordingly, there is in and by Christ 
Jesus the washing of regeneration and the re- 
newing of the Holy Ghost. And this was in- 
timated to the apostles by our Lord, when 
he washed their feet, and said to Peter, who 
refused to be washed, Except I wash thee, 
thou hast no part in me. (2.) We are defiled 
outwardly, by tho guilt and condemning 
power of sin upon our persons. By this we 
are separated from God, and banished from 
his favourable, gracious, beatific presence for 


org er St Oe ae te Ra 
1 JOHN, 


The witnesses in heaven, 


ever. From this we must be purged by 
atoning blood. It is the law or determina- 
tion in the court of heaven that without shed- 
ding of blood there shall be no remission, Heb. 
ix.22. The Saviour from sin therefore must 
come with blood. 

2 Both these ways of cleansing were 
represented in the old ceremonial institu- 
tions of God. Persons and things must 
ne purified by water and blood. There 
were divers washings and carnal ordinances 
umposed till the time of reformation, Heb. 
ix. 10. The ashes of: a heifer, mixed with 
water, sprinkling the unclean, sanctifieth to the 
purifying of the flesh, Heb. ix. 13; Num. 
xix. 9. And likewise almost all things are, 
by the law, purged with blood, Heb. ix. 22. 
As these show us our double defilement, so 
they indicate the Saviour’s two-fold purgation. 

3. At and upon the death of Jesus Christ, 
his side being pierced with a soldier’s spear, 
out of the wound there immediately issued 
water and blood. This the beloved apostle 
saw, and he seems to have been affected with 
the sight; he alone records it, and seems to 
reckon himself obliged to record it, as con- 
taining something mysterious in it: And he 
that saw it bore record, and his record is true. 
And he knoweth, being an eye-witness, that he 
saith true, that you might believe, and that 
you might believe this particularly, that out of 
his pierced side forthwith there cume water 
and blood, John xix. 34,35. Now this water 
and blood are comprehensire of all that is 
necessary and effectual to our salvation. By 
the water our souls are washed and purified 
for heaven and the region of saints in light. 
By the blood God is glorified, his law is 
honoured, and his vindictive excellences are 
illustrated and displayed. Whom God hath 
set forth, or purposed, or proposed, a pro- 
pitiation through faith in his blood, or a pro- 
pitiation in or by his blood through faith, to 
declare his righteousness, that he may be just, 
and the justifier of him that believeth in Jesus, 
Rom. iii. 25, 26. By the blood we are jus- 
tified, reconciled, and presented righteous to 
God. By the blood, the curse of the law be- 
ing satisfied, the purifying Spirit is obtained 
for the internal ablution of our natures. 
Christ hath redeemed us from the curse of the 
luw, that the blessing of Abraham might come 
on the Gentiles, that we might receive the pro- 
mise of the Spirit, the promised Spirit, through 
Jaith, Gal. iii. 13, &c. The water, as well as 
ihe blood, issued out of the side of the sacri- 
ficed Redeemer. The water and the blood 
then comprehend all things that can be re- 
quisite to our salvation. They will conse- 
erate and sanctify to that purpose all that 
God shall appoint or make use of in order to 
that great end. He loved the church, and 
gave himself for it, that he might sanctify and 
cleanse it with the washing of water by the 
word, that he might present it to himself a 
glorious church, Eph. v. 25—27. 


He who |scripts haye it and what not; nor do thi 
comes by water and blood is an accurate per- | sufficiently inform us of the integrity | 


cP 


we see in what way and mar 
please, with what utensils, he c 
we see his credentials also, _ a) 
II. In the witness that attends him, 
that is, the divine Spirit, that Spirit to wh 
the perfecting of the works of God is 1sué 
attributed: And it is the Spirit that 
witness, v. 6. It was meet that the 
sioned Saviour of the world should 
constant agent to support his work, an 
tify of him to the world. It was meet tha 
divine power should attend him, his gos) 
and servants; and notify to the world up 
what errand and office they came, and 
what authority they were sent: this was de 
in and by the Spirit of God, according to” 
Saviour’s own prediction, ‘“ He shall glo: 
me, even when I shall be rejected and eru 
fied by men, for he shall receive or tz 
mine. He shall not receive my imn 
office; he shall not die and rise again 
you; but he shall receive of mine, shall pr 
ceed on the foundation I haye laid, shall ta 
up my institution, and truth, and cause, ai 
shall further show it unto you, and by you 
the world,” John xvi. 14. And then # 
apostle adds the commendation or the acce 
ableness of this witness: Because the Spy 
is truth, v. 6. He is the Spirit of Go 
cannotlie. There is a copy that would affor 
us a very suitable reading thus: because 
that, Christ is the truth. And so it indiea 
the matter of the Spirit’s testimony, the th 
which he attests, and that is, the truth 
Christ: And it is the Spirit that bearethi 
ness that Christ is the truth; and consequent 
that Christianity, or the Christian relig 
the truth of the day, the truth of God. 
it is not meet that one or two copies shou 
alter the text; and our present reading 
very agreeable, and so we retain if, 
Spirit is truth. He is indeed the Spi 
truth, John xiv. 17. And that the Spi 
truth, and a witness worthy of all accept 
appears in that he is a heavenly witne 
one of the witnesses that in and from hb 
bore testimony concerning ‘the truth at 
authority of Christ. Because (or for) there 
three that bear record in heaven, the Father, t 
Word, and the Holy Ghost, and these three a 
one. And so v.7 most appositely occurs, as 
proof of the authenticity of the Spirit’s tes 
mony; he must needs be true, or even tru 
itself, if he be not only a witness in h 
but even one (not in testimony only, for soa 
angel may be, but in being and essence) 1 
the Father and the Word. Buthere, 
1. We are stopped in our course by t 
contest there is about the genuinene 
v. 7. It is alleged that many old | 
manuscripts have it not. We shall not hi 
enter into the controversy. It should see 
that the critics are not agreed what mai 


i 
ya 


ST 


would think no critic would establish a 


various lection thereupon. But let the 

judicious coliators of copies manage that 
usiness. ‘There are some rational surmises 
that seem to support the present text and 
reading. As, 

(1.) If we admit v. 8, n the room of v. 7, 
it looks too like a tautology and repetition of 
what was included in v. 6, This is he thal 
came by water and blood, not by water only, 
but by water and blood ; and itis the Spirit 
that beareth witness. Wor there are three that 
bear witness, the Spirit, the water, and the 

blood. This does not assign near so noble 


an introduction of these three witnesses as | 


our present reading does. : 

(2.) It is observed that many copies read 
that distinctive clause, upon the earth: There 
are three that bear record upon the earth. 

_ Now this bears a visible opposition to some 
witness or witnesses elsewhere, and therefore 
we are told, by the adversaries of the text, 
that this clause must be supposed to be 

~ emitted in most books that wantv. 7. But 
it should for the same reason be so in all. 
Take we v. 6, This is he that came by water 
and blood. And it is the Spirit that beareth 
witness, because the Spirit ts truth. It would 
not now naturally and properly be added, 
For there are three that bear record on earth, 
unless we should suppose that the apostle 

- would tell us that all the witnesses are such 

_ asare on earth, when yet he would assure us 
that one is infallibly true, or even truth itself. 

_(8.) It is observed that there is a variety 

. of reading even in the Greek text, as in v. 7. 

- Some copies read é sisc—are’ one ; others 

fat least the Complutensian) sig 76 Ev eiorv— 
are to one, or agree in one; and inv. 8 (in 

_ that part that it issupposed should be ad- 
mitted), instead of the common éy ry yy—in 

_ earth, the Complutensian reads ixi rng yiig— 

_ upon earth, which seems to show that that 

- eilition depended upon some Greek autho- 

‘rity, and not merely, as some would have us 

' believe, upon the authority either of the vul- 

~ gar Latin or of Thomas Aquinas, though his 
testimony may be added thereto. 

3 (4.) The seventh verse is very agreeable 

- to the style and the theology of our apostle ; 
as, [1 rat He delights in the title the Father, 
whether he indicates thereby God only, or a 
divine person distinguished from the Son. 
I and the Father are one. And yet I am not 
alone ; because the Father is with me. I will 
pray the Father, and he shall give you an- 
other comforter. If any man love the world, 
the love of the Father is not in him. Grace 
bewith you, andpeace from God the Father, and 
from the Lord Jesus Christ, the Son of the 
Father, 2 John 3. Then, [2.] The name 

_ the Word is known to be almost (if not quite) 
veculiar to this apostle. Had the text been 

_ devised by another, it had been more easy 


5 i ee i alte 


The witnesses in heaven. 


and obvious, from the form of baptism, and 
the common language of the church, to have 
used the name Son instead of that of the 
Word. As it is observed that Tertullian and 
Cyprian use that name, even when they re- 
fer to this verse; or it is made an objection 
against their referring to this verse, because 
they speak of the Son, not the Word; and 
yet Cyprian’s expression seems to be very 
clear by the citation of Facundus himself. 
Quod Johannis apostoli testimonium beatus 
Cyprianus, Carthaginensis antistes et martyr, 
in epistold sive libro, quem de Trinitate scrip- 
sit, de. Patre, Filio, et Spiritu sancto dictum 
intelligit ; ait enim, Dicit Dominus, Ego et 
Pater unum sumus ; et iterum de Patre, Filio, 
et Spiritu sancto seriptum est, Et hi tres 
unum sunt.—Blessed Cyprian, the Carthagi- 
nian bishop and martyr, in the epistle or book 
he wrote concerning the Trinity, considered 
the testimony of the apostle John as relating 
to the Father, the Son, and the Holy Spirit ; 
for he says, ihe Lord says, I and the Father 
are one; and again, of the Father, the Son, 
and the Holy Spirit it is written, And these 
three are one. Now it is nowhere written 
that these are one, but inv. 7. It is probable 
then that St. Cyprian, either depending on 
his memory, or rather intending things more 
than words, persons more than names, or 
calling persons by their names more usual 
in the church (both in popular and po- 
lemic discourses), called the second by the 
name of the Son rather than of the Vord. 
If any man can admit Facundus’s fancy, that 
Cyprian meant that the Spirit, the water, and 
the blood, were indeed the Father, Word, and 
Spirit, that John said were one, he may 
enjoy his opinion to himself. For, First, 
He must suppose that Cyprian not only 
changed all the names, but the apostle’s order 
too. For the blood (the Son), which Cy- 
prian puts second, the apostle puts last. 
And, Secondly, He must suppose that Cy- 
prian thought that by the blood which issued 
out of the side of the Son the apostle in- 
tended the Son himself, who might as weli 
have been denoted by the water,—that by 
the water, which also issued from the side of 
the Son, the apostle intended the person of 
the Holy Ghost,—that by the Spirit, which 
in v. 6 is said to be truth, and in the gospel 
is called the Spirit of truth, the apostle 
meant the person of the Father, though he is 
nowhere else so called when joined with the 
Son and the Holy Ghost. We require good 
proof that the Carthaginian father could so 
understand the apostle. He who so under- 
stands him must believe too that the Father, 
Son, and Holy Spirit, are said to be three 
witnesses on earth. Thirdly, Facundus ac- 
knowledges that Cyprian says that of his 
three it is written, Et hitres unun sunt—and 
these three ure one. Now these aie the words, 
not of v. 8, but of v7. They are not used 
concerning the three on earth, the Spirit, the 
water, and the b’ood ; but the three in hea 


The witnesses in heaven 


ven, the Father, and the Word, and the Holy 
Ghost. So we are told that the anthor /of 
the book De baptismo hereticorum, allowed 
to be contemporary with Cyprian, cites 
John’s words, agreeably to the Greek manu- 
scripts and the ancient versions, thus: Ait 
enim Johannes de Domino nostro in epistold 
nos docens, Hic es qui venit per aquam et san- 
guinem, Jesus Christus,non in aqua tantiim, 
sed in aqui et sanguine; et Spiritus est qui 
testimonium perhibet, quia Spiritus est veritas ; 
quia tres testimonium perhibent, Spiritus et 
aqua et sanguis, et isti tres in unum sunt— 
For John, in his epistle, says concerning our 
Lord, This is he, Jesus Christ, who came by 
water and blood, not in water only, but in wa- 
ter and blood ; and it is the Spirit that ‘bears 
witness, because the Spirit is truth ; for there 
are three that bear witness, the Spirit, the 
water, and the blood, and these three agree in 
one. If all the Greek manuscripts and an- 
cient versions say concerning the Spirit, the 
water, and the blood, that im wnuwm sunt— 
they agree im one, then it was not of them 
that Cyprian spoke, whatever variety there 
might be in the copies in his time, when he 
said it is written, unum sunt—they are one. 
And therefore Cyprian’s words seem still to 
bea firm testimony to v. 7, and an intimation 
hkewise that a forger of the text would have 
scarcely so exactly hit upon the apostolical 
name for the second witness in heaven, the 
Word. Then, [3.] As only this apostle re- 
cords the history of the water and blood 
flowing out of the Saviour’s side, so it is he 
only, or he principally, who registers to us 
the Saviour’s promise and prediction of the 
Holy Spirit’s coming to glorify him, and to 
testify of him, and to convince the world of 
its own unbelief and of his righteousness, as 
in his gospel, ch. xiv. 16, 17, 26; xv. 26; 
xvi. 7—15. It is most suitable then to the 
diction and to the gospel of this apostle thus 
to mention the Holy Ghost as a witness for 
Jesus Christ. Then, 

(5.) It was far more easy for a transcriber, 
by turning away his eye, or by the obscurity 
of the copy, it being obliterated or defaced 
on the top or bottom of a page, or worn away 
in such materials as the ancients had to write 
upon, to lose and omit the passage, than for 
an interpolator to devise and insert it. He 
must be very bold and impudent who could 
hope to escape detection and shame; and 
profane too, who durst venture to make an 
addition to a supposed sacred book. And, 

(6.) It can scarcely be supposed that, when 
the apostle is representing the Christian’s 
faith in overcoming the world, and the 
foundation it relies upon in adhering to Jesus 
Christ, and the various testimony that was 
given to Jesus Christ in the world, he should 
omit the supreme testimony that attended 
him, especially when we consider that he 
meant to infer, as he does (wv. 9), If we receive 
the witness of men, the witness of God is 
greater ; for this (which he had rehearsed be- 


1 JOHN 


fore) is the witness © 
testified of his Son. Now 
nesses on earth there is net e 
ness of God, nor indeed any with I 
truly and immediately God. The 
tarian opposers of the text will de 
either the Spirit, or the water, or the 
is God himself; but, upon ou 
reading, here is a noble enumekdtga f 
several witnesses and testimonies o 
the truth of the Lord Jesus and thi 
of his institution.. Here is the most ex 
abridgment or breviate of the moti 
faith in Christ, of the credentials the Sa 
brings with him, and of the evidences | 
Christianity, that is to be found, I thin 
the book of God, upon which single ace 
even waiving the doctrine of the. 
Trinity, the text is worthy of all acceptatio 
2. Having these rational grounds on oy 
side, we proceed. ‘The apostle, having te 
us that the Spirit that bears witness to Cl 
is truth, shows us that he is so, by assur 
us that he is in heaven, and that ther 
others also who cannot but be true, or’ 
itself, concurring in testimony with him: Fi 
there are three that bear record in heaven, th 
Father, the Word, and the Holy Ghost, an 
these three are one, v. 7. 
(1.) Here is a trinity of heavenly witnesse 
such as have testified and vouched to t 
world the veracity and authority of the Le 
Jesus in his office and claims, where, [1 
The first that oceurs in order is the Father 
he set his seal to the commission of the Lo 
Christ all the while he was here ; more 
cially, First, In proclaiming him at 
tism, Matt. iii. 17. Secondly, In confi 
his character at the transfiguration, 
xvii. 5. Thirdly, In accompanying him 
miraculous power and works: If J do not #) 
works of my Father, believe me not ; but if 
do, though you believe not me, believe the work 
that you may know and believe that the Fu 
ther is in me, and I in him, John x. 37, 38 
Fourthly, In avouching at his death, Matt 
xxvii. 54. Fifthly, In raismg him from th I 
dead, and receiving him up to his glory: £ 
shall convince the world——of righteous 
because I go to my Father, and oy see me 
more, John xvi. 10, and Rom. i. 4. me Tk 
second witness is the Word, a mysterio! 
name, importing the highest nature th: 
longs to the Saviour Jesus Christ, wh 
he existed before the world was, wher I 
made the world, and whereby he was tru 
God with the Father. He must bear witne 
to the human nature, or to the man Chr 
Jesus, in and by whom he redeemed at 
saved us; and he bore witness, First, Byt 
mighty works that he wrought. Johny. li 
My Father worketh hitherto, and I work. 
eondly, In conferring a glory upon him 
transfiguration. And we beheld his 9 
glory as of the only-begotten of the 
John i. 14. Thirdly, In raising him | 
dead. John ii. 19, Destroy this temple, a 


4] 


oa 


-viour (according to what is reported by this 


-viour are, as well as others, born after the 


witness is the Holy Ghost, or the Holy Spirit, 
an august, venerable name, the possessor, 
proprietor, and author of holiness. True 
and faithful must he be to whom the Spirit 
of holiness sets his seal and solemn testi- 
mony. So he did to the Lord Jesus, the 
head of the Christian world; and that in such 
instances as these :—First, In the miraculous 
production of his immaculate human nature 
in the virgin’s womb. The Holy Ghost shall 
come upon thee, Luke i. 35, &c. Secondly, 
In the visible descent upon him at his bap- 
tism. The Holy Ghost descended in a bodily 
shape, Luke iii. 22, &c.. Thirdly, In an effec- 
tual conquest of the spirits of hell and dark- 
ness. If I cast out devils by the Spirit of God, 
then the kingdon. of God has come unto you, 
Matt. xii. 28. Fourthly, In the visible potent 
descent upon the apostles, to furnish them 
with gifts and powers to preach him and his 
gospel to the world after he himself had gone 
to heaven, Acts i. 4, 5; ii. 2—4, &c. Fifthly, 
In supporting the name, gospel, and interest 


of Christ, by miraculous gifts and operations 


by and upon the disciples, and in the 


churches, for two hundred years (1 Cor. 


xil. 7), concerning which see Dr. Whitby’s 
excellent discourse in the preface to the se- 
cond volume of his Commentary on the New 
Testament. These are witnesses in heaven; 
and they bear record from heaven , and they 
are one, it should seem, not only in testimony 
(for that is implied in their being three wit- 
nesses to one and the same thing), but upon 
a higher account, as they are in heaven ; they 
are one in their heavenly being and essence; 
and, if one with the Father, they must be 
one God. 

(2.) To these there is opposed. though with 
them joined, a trinity of witnesses on earth, 
such as continue here below: And there are 
three that bear witness on earth, the spirit, the 
water, and the blood ; and these three agree in 
one, v.8. [1.] Of these witnesses the first is 
the spirit. This must be distinguished from 
the person of the Holy Ghost, who is in 
heaven. We must say then, with the Sa- 


apostle), that which is born of the Spirit is 
spirit, John iii. 6. The disciples of the Sa- 


flesh. They come into the world endued 
with a corrupt carnal disposition, which is 
enmity to God. This disposition must be 
mortified and abolished. A new nature must 
be communicated. Old lusts and corrup- 
tions must be eradicated, and the true disciple 
become a new creature. The regeneration or 
renovation of souls is a testimony to the 
Saviour. It is his actual though initial sal- 
vation. It is a testimony on earth, because 
it continues with the church here, and is not 
performed in that conspicuous astonishing 
manner in which signs from heaven are ac- 


ie coh Nasik Sm ae Gui, Sia ink 
DE CHAP’ V. 
three days will I raise it up. [3.] The third 


pS SR i le 


Lead 


we SPU ere gy -- Pee 


; 4 


but its progressive sanctification, victory over 
the world, her peace, and love, and joy, and 
all that grace by which she is made meet for 
the inheritance of the saints in light. [2.] 
The second is the water. This was before 
considered as a means of salvation, now as 2 
testimony to the Saviour himself, and inti- 
mates his purity and purifying power. And 
so it seems to comprehend, First, ‘The purity 
of his own nature and conduct in the world. 
He was holy, harmless, and undefiled  Se- 
condly, The testimony of John’s baptism, 
who bore witness of him, prepared a people 
for him, and referred them to him, Mark i. 
4,7,8. Thirdly, The purity of his own doc. 
trine, by which souls are purified and washed. 
Now you are clean through theword that I have 
spoken unto you, John xy. 3. Fourthly, The 
actual and active purity and holiness of his 
disciples. His body is the holy catholic 
church. Seeing you have purified your souls 
in obeying the truth through the Spirit, 1 Pet 
i. 22. And this signed and sealed by, Fifthly, « 
The baptism that he has appointed for the 
initiation or introduction of his disciples, in 
which he signally (or by that sign) says, 
Except I wash thee, thou hast no part in me. 
Not the puiting away of the filth of the flesh, 
but the unswer of a good conscience towards 
God, 1 Pet. iii. 21. [3.] The third witness 
is the blood ; this he shed, and this was our 
ransom. This testifies for Jesus Christ, First, 
In that it sealed up and finished the sacrifices 
of the Old Testament, Christ, our Passover, 
was sacrificed for us. Secondly, In that it 
confirmed his own predictions, and the truth 
of all his ministry and doctrine, John xviii. 
37. Thirdly, In that it showed unparalleled 
love to God, in that he would die a sacrifice 
to his honour and glory, in making atone- 
ment for the sins of the world, John xiv. 
30, 31. Fourthly, In that it demonstrated 
unspeakable love to us; and none wil! de- 
ceive those whom they entirely love, John 
xiv. 13—15. Fifthly, In that it demonstrated 
the disinterestedness of the Lord Jesus as to 
any secular interest and advantage. No im- 
postor and deceiver ever proposes to himself 
contempt anda violent cruel death, John xviii. 
36. Sixthly, In that it lays obligation on his 
disciples to suffer and die for him. No de- 
ceiver would invite proselytes to his side and 
interest at the rate that the Lord Jesus did. 
You shall be hated of all men for my sake. 
They shall put you out of their synagogues ; 
and the time comes that whosoever kills you 
will think that he doeth God service, John 
xvi. 2. He frequently calls his servants to a 
conformity with him in sufferings: Let us go 
forth therefore unto him without .the camp, 
bearing his reproach, Heb. xiii. 13. ‘This 
shows that neither he nor his kingdom is of 
this world. Seventhly, ‘The benefits accruing 
and procured by his blood (well understood) 
must immediately demonstrate that he is in« 


complished. ‘To this Spirit belong not only | deed the Saviour of the world. And then, 
the regeneration and conversion of the charch, | Fighthly, These are signified and sealed in 


| 


ane £- 


| 


x 


-The'witnesses on earth. 


a! aad aes . ee ere ee” oe ee, ee 


The believer’s pricilege. 


the New Testament), which is shed for many, 
for the remission of sins, Matt. xxvi. 28. 
Such are the witnesses on earth. Such is 
the various testimony given to the author of 
our religion. No wonder if the rejecter of all 
this evidence be judged as a blasphemer of 
the Spirit of God, and be left to perish with- 
out remedy in his sins. These three wit- 
nesses (being more different than the three 
former) are not so properly said to be one as 
to be for one, to be for one and the same pur- 
pose and cause, or to agree in one, in oneand 
the same thing among themselves, and in the 
same testimony with those who bear record 
from heaven. 

III. The apostle justly concludes, Jf we 
receive the witness of men, the witness of God 
is greater ; for thisis ihe witness of God, that 
he hath testified of his Son, v.9. Here we 
have, 1. A supposition well founded upon 
the premises. Here is the witness of God, the 
witness whereby God hath testified of his 
Son, which surely must intimate some im- 
mediate irrefragable testimony, and that of 
the Father concerning his Son; he has by 
himself proclaimed and avouched him to the 
world. 2. The authority and acceptable- 
ness of his testimony ; and that argued from 
the less to the greater: If we receive the wit- 
ness of men (and such testimony is ard must 
be admitted in all judicatories and in all 
nations), the witness of God is greater. It is 
truth itself, of highest authority and most 
unquestionable infaltibility. And then there 
is, 3. The application of the rule to the 

resent case: For this is the witness, and here 
is the witness, of God even of the Father, as 
well as of the Word and Spirit, which he hath 
testified of, and wherein he hath attested, his 
Son. God, that cannot lie, hath given suffi- 
cient assurance to the world that Jesus Christ 
is his Son, the Son of his love, and Son by 
office, to reconcile and recover the world unto 
himself ; he testified therefore the truth and 
divine origin of the Christian religion, and 
that it is the sure appointed way and means 
of bringing us to God. 


10 He that believeth on the Son 
of God hath the witness in himself: 
he that believeth not God hath made 
him a liar; because he believeth not 
the record that God gave of his Son. 
11 And this is the record, that God 
hath given to us eternal life, and this 
life is in his Son. 12 He that hath 
the Son hath life; and he that hath 
not the Son of God hath not life. 
13 These things have I written unto 
you that believe on the name of the 
Son of God; that ye may know that 
ye have eternal life, and that ye 


1 JOHN. 


“ 
the institution of his own supper : This is my | may believe on the 
blood of the New Testament (which ratifies! of God, 


eh 


- <n fea wy 
In these words we may observe, 
I. The privilege and stability of t 
Christian: He that beliereth on the 
God, hath been prevailed with unfei 
to cleave to him for salvation, hath the w 
ness in himself, v. 10. He hath not onl 
outward evidence that others have, 
hath in his own heart a testimony for 
Christ. He can allege what Christ 
truth of Christ have done for his se 
what he has seen and found in him. Ai 
1. He has deeply seen his sin, and guilt, ; 
misery, and his abundant need of such a 
viour. 2. He has seen the excellence 
beauty, and office of the Son of God, a 
the incomparable suitableness of such a $ 
viour to all his spiritual wants and sorrow! 
circumstances. 3 He sees and admires t 
wisdom and love of God in preparing at 
sending such a Saviour to deliver him fre 
sin and hell, and to raise him to parde 
peace, and communion with God. 4. E 
has found and felt the power of thé wo 
and doctrine of Christ, wounding, humbling 
healing, quickening, and comforting his son 
5 He finds that the revelation of Christ, 
it is the greatest discovery and demonstrati 
of the love of God, so it is the most 2 
powerful means of kindling, fomenting, an 
inflaming love to the holy blessed Godel 
He is born of God by the truth of Christ, 
v.1. He has a new heart and nature, a1 
love, disposition, and delight, and is not 
man that formerly he was. 7. He finds ye 
such a conflict with himself, with sin, : 
the flesh, the world, and invisible wicke 
powers, as is described and provided for 
the doctrine of Christ. 8. He finds su 
prospects and such strength afforded him! 
the faith of Christ, that he can despise an 
overcome the world, and travel on toward: 
better. 9. He finds what interest the Me 
diator has in heaven, by the audiency ar 
prevalency of those prayers that are sen 
thither in his name, according to his wil 
and through his intercession. 10. He is be 
gotten again to a lively hope, to a holy 
fidence in God, in his good-will and lox 
a pleasant victory over terrors of conscience, 
dread of death and hell, to a comfortabi 
prospect of life and immortality, being en 
riched with the earnest of the Spirit ani 
sealed to the day of redemption. ‘Such ai 
surance has the gospel believer; he has 
witness in himself. Christ is formed in him 
and he is growing up to the fulness and per 
fection, or perfect image of Christ, in heaven 
II. The aggravation of the unbeliever’ 
sin, the sin of unbelief: He that believeth ne 
God hath made hima liar. He does, in effect, 
give God the lie; because he believeth not th 
record that God gave of his Son, v. 10. FE 
must believe that God did not send his Son 
into the world, when he has given us such 


x“ 


(1 lie 
‘manifold evidence that he did, or that Jesus 
Christ was not the Son of God, when all that 
evidence relates to and terminates upon him, 
or that he sent his Son to deceive the world 
and to lead it into error and misery, or that 
he permits men to devise a religion which, 
in all the parts of it, is a pure, holy, heavenly, 
undefiled institution, and so worthy to be 
embraced by the reason of mankind, and yet 
is but a delusion and a lie, and then lends 
them his Spirit and power to recommend 
and obtrude it upon the world, which is to 
make God the Father, the author and abettor, 
‘of the lie. 
_ III. The matter, the substance, or con- 
tents of all this divine testimony concerning 
Jesus Christ: And this is the record, that 
God hath given to us eternal life, and this life 
as in his Son, v.11. ‘This is the sum of the 
_ gospel. ‘This is the sum and epitome of the 
whole record given us by all the aforesaid 
six witnesses. 1. That God hath given to us 
_eternai life. He has designed it for us in his 
eternal purpose. He has prepared-all the 
Means that are necessary to bring us to it. 
He has made it over to us by his covenant 
and promise. And he actually confers a 
right and title thereto on all who believe on 
and actually embrace the Son of God. ‘Then, 
2. This life is in the Son. The Son is life;. 
eternal life in his own essence and person, 
- Johni. 4; 1 Johni.2. He is eternal life to 
us, the spring of our spiritual and glorious 
life, Col. iii. 4. From him life is communi- 
cated to us, both here and in heaven. And 
thereupon it must follow, (1.) He that hath 
the Son hath life,v.12. He that is united to 
_ the Son is united to life. He who hatha 
title to the Son hath a title to life, to eternal 
life. Such honour hath the Father put upon 
‘the Son : such honour must we put upon him 
too. We must come and kiss the Son, and 
we shall have life. (2.) He that hath not the 
Son of God hath not life, v. 12. He continues 
under the condemnation of the law (John iii. 
36); he refuses the Son, who is life itself, 
who is the procurer of life, and the way to 
‘it; he provokes God to deliver him over to 
endless death for making him a liar, since 
he believes not this record that God hath 
given concerning his Son. 

IV. The end and reason of the apostle’s 
preaching this to believers. 1. For their 
satisfaction and comfort: These things have 
I written unto you that believe on the name of 
the Son of God, that you may know that you 
have eternal life, v.13. Upon all this evi- 
dence, and these witnesses, it is but just 
and meet that there should be those who 
believe on the name of the Son of God. 
God increase their number! How much 
testimony from heaven has the world to 
answer for! And to three witnesses m 
heaven must the world be accountap!e. 
These believers have eternal life. hey 
have it in the covenant of the gospel, in the 
beginning and first-fruits of it within them, 


REA RT TS ON ee ee ee ey eee ey 
CHAY. V. 


The sin unto death. 
and in their Lord and head in heaven. 
‘These believers may come to know that the 
have eternal life, and should be quickened, 
encouraged, and comforted, in the prospect 
of it: and they should value the scriptures, 
which are so much written for their con- 
solation and salvation. 2. For their con- 
firmation and progress in their holy faith: 
And that you may believe on the name of the 
Son of God (v. 13), may go on believing, 
Believers must persevere, or they do nothing. 
To withdraw from believing on the name of 
the Son of God is to renounce eternal life, 
and to draw back unto perdition. ‘Therefore 
the evidences of religion and the advantage 
of faith are to be presented to believers, in 
order to hearten. and encourage them to 
persevere to the end. 

14 And this is the confidence that 
we have in him, that, if we ask any 
thing according to his will, he heareth 
us: 15 And if we know that he 
hear us, whatsoever we ask, we know 
that we have the petitions that we 
desired of him. 16 If any man see 
his brother sin a sin which is not unto 
death, he shall ask, and he shall give 
him life for them that sin not unto 
death. There is a sin unto death: 1 
do not say that he shall pray for it. 
17 All unrighteousness is sin: and 
there is a sin not unto death. 

Here we have, 

I. A privilege belonging to faith in Christ, 
namely, audience in prayer: This is the 
confidence that we have in him, that, if we 
ask any thing according to his will, he heareth 
us, v. 14. The Lord Christ emboldens us to 
come to God in all circumstances, with all 
our supplications and requests. _ Through 
him our petitions are admitted and accepted 
of God. The matter of our prayer must be 
agreeable to the declared will of God. It is 
not fit that we should ask what is contrary 
either to his majesty and glory or to our 
own good, who are his and dependent on 
him. And then we may have confidence that 
the prayer of faith shall be heard in heaven. 

IJ. The advantage accruing to us hy such 
privilege: If we know that he heareth us, 
whatsoever we ask, we know that we have the 
petitions that we desired of him, v. 15. Great 
are the deliverances, mercies, and blessings, 
which the holy petitioner needs. ‘To know 
that his petitions are heard or accepted is as 
good as to know that they are answered ; 
and therefore that he is so pitied, pardoned, 
counselled, sanctified, assisted, and saved (or 
shall be so) as he is allowed to ask of God. 

ill. Direction in prayer in reference to 
the sins of others: Jf any man see his brother 
sina sin which is not unto deuth, he shall ask, 
and he shall give him life for those that sin 
not unto death. There is a sin unto death: I 


The sun unto aeate. 


do not say that he shall pray for it, v. 16. | 
Here we may observe, 1. We ought to pray 
for others as well as for ourselves; for our 
brethren of mankind, that they may be 
enlightened, converted, and saved; for our 
brethren in the Christian profession, that they 
may be sincere, that. their sins may be par- 
doned, and that they may be delivered from 
evils and the chastisements of God, and pre- 
served in Christ Jesus. 2. There is a great 
distinction in the heinousness and guilt of 
sin: There is a sin unto death (v. 16), and 
there is a sin not unto death, v. 17. (1.) 
There is a sin unto death. All sin, as to the 
merit and legal sentence of it, is unto death. 
The wages of sin is death; and cursed is 
every one that continueth not in all things 
that are writlen in the book of the law, to éo 
them, Gal. iii. 10. But there is a sin unto 
death in opposition to such sin as is here 
said nol to be unto death. There is therefore, 
(2.) A sin not unto death. ‘This surely must 
include all such sin as by divine or human 
constitution may consist with life; in the 
human constitution with temporal or cor- 
poral life, in the divine constitution with 
corpeval or with spiritual evangelical life. 
[i.] There are sins which, by human righ- 
teous constitution, are not unto death; as 
divers pieces of injustice, which may be com- 
pensated without the death of the delinquent. 
In opposition to this there are sins which, 
by righteous constitution, are to death, or 
to a legal forfeiture of life; such as we call 
capital crimes. [2.] Then there are sins 
which, by divine constitution, are unto death ; 
and that ci(uer death corporal or spiritual and 
evangelical irst, Such as are, or may be, 
to death corporal. Such may the sins be 
either of gross hypocrites, as Ananias and 
Sapphira, or, for aught we know, of sincere 
Christian brethren, as when the apostle says 
of the offending members of the church of 
Corinth, For this cause many are weak and 
sickly among you, and many sleep, 1 Cor. xi. 
30. There may be sin unto corporal death 
among those who may not be condemned 
with the world. Such sin, I said, is, or may 
be, to corporal death. The ‘divine penal 
constitution in the gospel does not positively 
and peremptorily threaten death to the more 
visible sins of the members of Christ, but 
only some gospel-chastisement ; for whom 
the Lord loveth he chasteneth, and scourgeth 
every son whom he receiveth, Heb. xii. 6. 
There is room left for divine wisdom or 
goodness, or even gospel severity, to deter- 
mine how far the chastisement or the scourge 
shall proceed. And we cannot say but that 
sometimes it may (im terrorem—for warning 
to others) proceed even to death. Then, 
Secondly, ‘There are sins which, by divine 


constitution, are unto death spiritual and | by the apostle by the name of sins unto death. 


evangelical, that is, are inconsistent with 
spiritual and evangelical life, with spiritual 
life in the soul and with an evangelical right 
to lifs above . Such are total impenitence 


) JOHN. ee 


and unbelief for the prese 
tence and unbelief are 
eternal, as also a blaspheming 
of God in the testimony that he 
to Christ and his gospel, and a total aj 
from the light and convictive evid 
truth of the Christian religion. 
sins involving the guilt of everlasting 
Then comes, 
IV. The application of the direction 
prayer according to the different sorts 
thus distinguished. The prayer is suppo 
to be for life: He shall ask, and he (G 
shall give them life. Life is to be as 
God. He is the God of life; he gives 
when and to whom he pleases, and tak 
away either by his constitution or p 
vidence, or both, as he thinks meet. aa 
case of a brother’s sin, which is not 
manner already mentioned) unto death, 
may in faith and hope pray for him; a1 
particularly for the life of soul and bo 
But, in case of the sin unto death in t 
forementioned ways, we have no allowa 
to pray. Perhaps the apostle’s expressi 
I do not say, He shall pray for it, may inte! 
no more than, “‘ { have no promise for ye 
in that case; no foundation for the pray 
of faith.” 1. The laws of punitive justi 
must be executed, for the common safe 
and benefit of mankind: and even an offen 
ing brother in such a case must be resigne 
to public justice (which in the foundation o 
it is divine), and at the same time also to 
mercy of God. 2. The removal of evangel 
cal penalties (as they may be called), or tl 
prevention of death (which may seem to | 
so consequential upon, or inflicted for, som 
particular sin), can be prayed for only cor 
ditionally or provisionally, that is, wit 
viso that it consist with the wisdom, will, ani 
glory of God that they should be remoyet 
and particularly such death prevented. 3 
We cannot pray that the sins of the impeni- 
tent and unbelieving should, while they ar 
such, be forgiven them, or that any mercy ¢ 
life or soul, that supposes the forgiveness | 
sin, should be granted to them, while 
continue such. But we may pray for t 
repentance (supposing them but in the 
mon case of the impenitent world), for # 
being enriched with faith in Christ, and th 
upon for all other saving mercies. 4, I 
case it should appear that any have committe 
the irremissible blasphemy against the Holy 
Ghost, and the total apostasy from the illu. 
minating conyictive powers of the Chris’ 
religion, it should seem that they are not to 
be prayed for at all. For what remains buta 
certain fearful expectation of judgment, to 
consume such adversaries? Heb. x.27. And 
these last seem to be the sins chiefly intended 


Then, 5. The apostle seems to » 
there is sin that is not unto death; thus, 
unrighteousness is sin (v.17); but, were all 
unrighteousness unto death (since we have 

. 


something that is their due), then we were 
all peremptorily bound over to death, and, 
since it is not so (the Christian brethren, ge- 
nerally speaking, having right to life), there 


must be sin that is not to death. Though | 


there is no venial sin (in the common ac- 
ceptation), there is pardoned sin, sin that 

does not involve a plenary obligation to eter- 
nal death. If it were not so, there could be 
no justification nor continuance of the justi- 
fied state. The gospel constitution or cove- 
_nant abbreviates, abridges, or rescinds the 
guilt of sin, 

18 We know that whosoever is 
‘born of God sinneth not; but he that 
is begotten of God keepeth himself, 
and that wicked one toucheth him 
‘not. 19 And we know that we are 
of God, and the whole world lieth in 
wickedness. 20 And we know that 
the Son of God is come, and hath 
given us an understanding, that we 
‘may know him that is true, and we 
‘are in him that is true, even in his 
Son Jesus Christ. This is the true 
God, and eternal life. 21 Little child- 
ren, keep yourselvesfromidols. Amen. 


Here we have, 


I. A recapitulation of the privileges and | 


advantages of sound Christian believers. 1. 
They are secured against sin, against the ful- 
“mess of its dominion or the fulness of its 
guilt: We know that whosoever is born of 
God (and the believer in Christ is born of 
God, v. 1) sinneth not (v. 18), sinneth not with 
that fulazss of heart and spirit that the un- 
regenerate do (as was said ch. iil. 6, 9), and 
consequently not with that fulness of guilt 
that attends the sins of others; and so he is 
secured against that sin which is unavoidably 
unto death, or which infallibly binds the sin- 
“mer over unto the wages of eternal death; 
.the new nature, and the inhabitation of the 
divine Spirit thereby, prevent the admission 
of such unpardonable sin. 2. They are for- 
tified against the devil’s destructive attempts : 
_ He that is begotten of God keepeth himself, 
that 1s, is enabled to guard himself, and the 
wicked one toucheth him not (v. 18), that 1s, 
that the wicked one may not touch him, 
namely, to death. It seems not to be barely 
a narration of the duty or the practice of the 
regenerate ; but an indication of their power 
by virtue of their regeneration. They are 
thereby prepared and principled against the 
fatal touches, the sting, of the wicked one; 
he touches not their souls, to infuse his venom 
there as he does in others, or to expel that 
regenerative principle which is an antidote to 
his poison, or to induce them to that sin which 
-’by the gospel constitution conveys an indis- 


«J 


a 


ee 
sil some unrighteousness towards God or 
man, or both, in omitting and neglecting 


ee he Ns PIP ee. ore ee PE etn ee a es 
‘ = ae ; ~*~ : ie 
‘ CHAP. V. Privileges of éxtiever3. 


soluble cbiigation to eternal death. He may 
prevail too far with them, to draw them to 
: some acts of sin; but it seems to be the de- 
| sign of the apostle to assert that their rege- 
{ neration secures them from such assaults of 
| the devil as will bring them into the same 
case and actual condemnation with the devil. 
3. They are on God’s side and interest, in 
opposition to the state of the world: And we 
know that we are of God, and the whole world 
lieth in. wickedness, v. 19. Mankind are di- 
vided into two great parties or dominions, 
that which belongs to God and that which 
belongs to wickedness or to the wicked one. 
The Christian believers belong to God. They 
are of God, and from him, and to him, and 
for him. They succeed into the right and 
room of the ancient Israel of God, of whom 
it is said, The Lord’s people is his portion, his 
estate in this world; Jacob is the lot of his 
inheritance, the dividend that has fallen to 
him by the lot of his own determination 
(Deut. xxxii. 9); while, on the contrary, the 
whole world, the rest, betng by far the rnajor 
part, lieth in wickedness, in the jaws, in the 
bowels, of the wicked one. ‘There are, in- 
deed, were we to consider the individuals, 
many wicked ones, many wicked spirits, in 
the heavenly or the ethereal places; but they 
are united in wicked nature, policy, and prin- 
ciple, and they are united also in one head. 
There is the prince of the devils and of the 
diabolical kingdom. There is a head of the 
malignity and of the malignant world; and 
he has such sway here that he is called the 
god of thisworld. Strange that such a know- 
ing spirit should be so implacably incensed 
against the Almighty and all his interests, 
when he cannot but know that it must end 
in his own overthrow and everlasting damna- 
tion: How tremendous is the judgment of 
God upon that wicked one! May the God 
of the Christian world continually demolish 
his dominion in this world, and translate 
souls into the kingdom of his dear Son! 4. 
They are enlightened in the knowledge of 
the true eternal God: “ And we know that 
the Son of God has come, and has given us an 
understanding, that we may knew him that is 
irue, v. 20. The Son of God has come into 
our world, and we have seen him, and know 
him by all the evidence that has already beeo 
asserted; he has revealed unto us the inux 
God (as John i. 18), and he has opened our 
minds too to understand that revelation, given 
us an internal light in our understandings, 
whereby we may discern the glories of the 
true God; and we are assured that it is the 
true God that he hath discovered to us. He 
is infinitely superior in purity, power, and 
perfection, to all the gods of the Gentiles. 
He has all the excellences, beauties, and 
riches, of the living and true God. It is the 
same God that, according to Moses’s account, 
made the heavens and the earth, the saine 
who took our fathers the patriarchs into pe- 
culiar covenant with himself, the same who 


eee 


rere. Sel 


Salutation. 


brought our ancestors out of Egypt, who 
vave us the fiery law upon mount Sinai, who 
gave us his holy oracles, and promised the 
call and conversion of the Gentiles. By his 
counsels and works, by his love and grace, 
by his terrors and judgments, we know that 
he, and he alone, in the fulness of his being, 
is the living and true God.” It is a great 
happiness to know the true God; to know 
him in Christ; it is eternal life, John xvii. 3. 
It is the glory of the Christian revelation that 
it gives the best account of the true God, 
and administers the best eye-salve for our 
discerning the living and true God. 5. They 
have a happy union with God and his Son: 
« And we are in him that is true, even (or and) 
in his Son Jesus Christ, v.20. 'The Son leads 
us to the Father, and we are in both, in the 
love and favour of both, in’ covenant and fe- 
deral alliance with both, in spiritual con- 
junction with both by the inhabitation and 
operation of their Spirit: and, that you may 
know how great a dignity and felicity this is, 
you must remember that this true one is the 
true God and eternal life” or rather (as it 
should seem a more natural construction), 
“This same Son of God is himself also the 
true God and eternal life” (Johni. 1, and here, 
ch. i. 2), “so that in union with either, much 
more with both, we are united to the true 
God and eternal life.”’ ‘Then we have, 


AN 


EX POSITION, 


WITH PRACTICAL OBSERVATIONS 


OF THE SECOND EPISTLE OF 


JOHN. 


MN Pe ee ee 


2 JOHN. 


te) 


II. The apostle’s 
the hhc ¢ (dee ; 
een interpreted), “keep you 
v. 21. Since you know the 
are in him, let your light and love 
against all that is adyanced in opp 
him, or competition with him. 
false gods of the heathen world 
not comparable to the God who 
and whom you serve.’ Adore not 
by statues and images, which shar 
worship. Your God is an incompre 
Spirit, and is disgraced by such so 
presentations. Hold no commun 
your heathen neighbours in their idola 
worship. Your God is jealous, and w 
have you come out, and be separated 
among them; mortify the flesh, and 
cified to the world, that they may n 
the throne of dominion in the heart, 
due only to God. The God whom 
known is he who made you, who r 
you by his Son, who has sent his gos 
you, who has pardoned your sins, 
you unto himself by his Spirit, 2 
you eternal life. Cleave to him in f 
love, and constant obedience, in oppos 
to all things that would alienate yo 
and heart from God. ‘To this living an 
God be glory and dominion for ever an¢ 
Amen.” Le ol 
Tc 


7 


A 


¥ . 
iy Si 


H=RE we find a canonical epistle inscribed, principally, not only to a single person, but o 


also of the softer sex. And why not to one of that sex? In gospel redempticn, privil 
dignity, there is neither male nor female; they are both one in Christ Jesus. Our Lord 
neglected his own repast, to commune with the woman of Samaria, in order to show } 
fountain of life; and, when almost expiring upon the cross, he would with his dying ips 
queath his blessed mother to the care of his beloved disciple, and thereby instruct hin 
respect femele disciples for the future. It was to one of the same sex that our Lord ch 
appear first after his return from the grave, and to send by her the news of his resurr 
this as well as to the other apostles; and we find afterwards a zealous Priscilla so 
quitting herself in her Christian race, and particularly in some hazardous service 
the apostle Paul, that she is not only often mentioned before her husband, but to her 
to him, not only the apostle himself. but also all the Gentile churches, were ready 
their thankful acknowledgments. No wonder then that a heroine in the Christian 
honoured by divine providence, and distinguished by divine grace, should be dignified 


apostolical epistle. 


‘Vite aportle here salutes an honourable matron and her children, 
wer. 1—3. Kecommends to them faith and love, ver. 5, 6. 
‘Warns them of deceivers (ver. 7), and to take heed to themselres, 
ver 8 Teaches how to treat those who bring not the doctrine of 


Christ, ver. 10, J]. And, referring other things to personal dis- | 


course, concludes the epistle, ver. 12, 13. 


HE elder unto the elect lady and 

her children, whom I love in the 
truth ; and not I only, but also all 
they that have known the truth; 2 
For the truth’s sake, which dwelleth 
in us, and shall be with us for ever. 
3 Grace be with you, mercy, and 
ace, from God the Father, and 
from the Lord Jesus Christ, the Son 
of the Father, in truth andlove. 4 I 
rejoiced greatly that I found of thy 
ehildren walking in truth, as we have 
received a commandment from the 


Father. 

Ancient epistles began, as here, with sa- 
lutation and good wishes: religion conse- 
crates, as far as may be, old forms, and turns 
compliments into real expressions of life and 
love. Here we have, as usually, 

I. The saluter, not expressed by name, but 
by a chosen character: The elder. The ex- 
pression, and style, and love, intimate that 
the penman was the same with that of the 
foregoing epistle; he is now the elder, em- 
phatically and eminently so, possibly the 
oldest apostle now living, the chief elder in 
the church of God. An elder in the ancient 
house of Israel was reverend, or to be reve- 
renced, much more he who is so in the gospel 
Israel of God. An old disciple is honourable ; 
an old apostle and leader of disciples is more 
so. He was now old in holy service and ex- 
perience, had seen and tasted much of heaven, 
and was much nearer than when at first he 
believed. 

IL. The saluted—a noble Christian matron, 
and her children: To the elect lady and her 
children. A lady, a person of eminent quality 
for birth, education, and estate. It is well 
that the gospel has got among such. Itisa 
pity but lords and ladies should be acquainted 
with the Lord Christ and his religion. They 
owe more to him than others do; though 
usually not many noble are called. Hereisa 

rn for persons of quality of the same sex. 

elect lady ; not only a choice one, but 
one chosen of God. It is lovely and beauti- 
ful to see ladies, by holy walking, demon- 
strate their election of God. Amd her children ; 
probably the lady was a widow; she and her 
children then are the principal part of the 
family, and so this may be styled an econo- 
mical epistle. Families may well be written 
to and encouraged, and further directed in 
their domestic love, and order, and duties. 
We see that children may well be taken notice 
of in Christian letters, and they should know 
it too; it may avail to their encouragement 
and caution. Those who love and commend 
them will be apt to enquire after them. This 

VoL. Ix. 


2.UHN. 


sees cell 


Salutation 


lady and her children are further notified by 
the respect paid them, and that, 1. By the 
apostle himself: Whom I love in the truth, or 
in truth, whom I sincerely and heartily love. 
He who was the beloved disciple had learnt 
the art or exercise of love; and he especiall 
loved those who loved him, that Lord who 
lovedhim. 2. By all her Christian acquaint 
ance, all the religious who knew her: And not 
I only, but also all those that have known the 
truth. Virtue and goodness in an elevated 
sphere shine brightly. Truth demands ac- 
knowledgment, and those who see the evi- 
dences of pure religion shovld confess and 
attest them; it is a good sign and great duty 
to love and value religion in others. The 
ground of this love and respect thus paid to 
this lady and her children was their regard to 
the truth: For the truth’s sake (or true reli- 
gion’s sake) which dwelleth in us, and shall be 
with us for ever. Christian love is founded 
upon the appearance oi vital religion. Like- 
ness should beget affection. Those who love 
truth and piety in themselves should love it 
in others too, or love others upon the account 
of it. The apostle and the other Christians 
loved this lady, not so much for her honour 
as her holiness; not so much for her bounty 
as her serious Christianity. We should not 
be religious merely by fits and starts, in cer- 
tain moods and moons; but religion should 
still dwell within us, in our minds and hearts, 
in our faith and love. It is to be hoped that 
where religion once truly dwells it will abide 
for ever. The Spirit of Christianity, we may 
suppose, will not be totally extinguished : 
Which shall be with us for ever. 

III. The salutation, which is indeed an 
apostolical benediction: Grace be with you, 
mercy, and peace, from God the Father and 
from the Lord Jesus Christ, the Son of the 
Father, in truth and love, v. 3. Sacred love 
pours out blessings upon this honourable 
Christian family; to those who have shall 
more be given. Observe, 

1. From whom these blessings are craved, 
(1.) From God the Father, the God of all 

e. He is the fountain of blessedness, 
and of all the blessings that must bring us 
thither. (2.) From the Lord Jesus Christ. 
He is also author and communicator of these 
heavenly blessings, and he is distinguished 
by this emphatic character—ihe Son of the 
Father ; such a Son as none else can be; 
such a Son as is the brightness of the Father’s 
glory, and the express image of kis person, 
who, with the Father, is also efernal life, 
1 John i. 2. 

2. What the apostle craves from these 
divime persons. (1.) Grace—divine favour 
and good-will, the spring of all good things: 
it is grace indeed that any spiritual blessing 
should be conferred on sinful mortals. (2.) 
Mercy—tree pardon and forgiveness; those 
who are already rich in grace have need of 
continual forgiveness. (3.) Peace—tran- 
quillity cf spirit and serenity of conscience, 

3B 


rt 


Christian love. 
im an assured reconciliation witn God, to- 
gether with all safe and sanctified outward 
prosperity. And these are desired in truth 
and love, either by sincere and ardent affec- 
tion in the saluter (in faith and love he prays 
them from God the Father, and the Lord 
Jesus Christ), or as productive of continued 
truth and love in the saluted ; these blessings 
vill continually preserve true faith and love 
n the elect lady and her children ; and may 
shey do so! 

IV. The congratulation upon the prospect 
of the exemplary behaviour of other children 
of this excellent lady. Happy parent, who 
was blessed with such a numerous religious 
offspring! I rejoiced greatly that I found of 
thy children walking in the truth, as we have 
received commandment from the Father, v. 4. 
Possibly the lady’s sons ‘travelled abroad, 
either for accomplishment and acquaintance 
with the world, or on the account of their 
own business or the common affairs of the 
family, and in their travels might come to 
Ephesus, where the apostle is supposed to 
have now resided, and might there happily 
converse with him. See how good it is to be 
trained up to early religion! ‘Though reli- 
gion is not to be founded upon education, 
yet education may. be and often is blessed, 
and is the way to fortify youth against irre- 
ligious infection. Hence too let young tra- 
vellers learn to carry their religion along 
with them, and not either leave it at home 
or learn the ill customs of the countries 
where they come. It may be observed, also, 
that sometimes election runs in a direct line ; 
here we have an elect lady, and her elect 
children ; children may be beloved for their 
parents’ sake, but both by virtue of free 
grace. From the apostle’s joy herein we may 
observe that it is pleasant to see children 
treading in good parent’s steps; and those 
who see this may well congratulate their 
parents thereupon, and that both to excite 
their thankfulness to God for, and to enlarge 
their comfort in, so great a blessing. How 
happy a lady was this, who had brought 
forth so many children for heaven and for 
God! And how great a joy must it be to her 
ladyship to hear so good an account of them 
from so good a judge! And we may further 
see that it is joyful to good old ministers, and 
accordingly to other good old disciples, to 
see a hopeful rising generation, who may 
serve God and support religion in the world 
when they are dead and gone. We see here 
also the rule of true walking : the command- 
ment of the Father. Then is our walk true, 
our converse right, when it is managed by 
the word of God. 


5 And now I beseech thee, lady, not 
as though I wrote a new command- 
ment unto thee, but that which we 
had from the beginning, that we love 
one another. 6 And this is love, 


2 JOHN, i e 


that we walk after his 
ments. This is the con 
That, as ye have heard 
ginning, ye should walk in it. 
We come now more into the design 
substance of the epistle ; and here 
I. The apostle’s request: Now, J 
thee, lady. Considering what it is’ 
entreats, the way of address is v 
able ; it is not any particular boon or by 
to himself, but common duty and ob: 
of divine command. Here he m 
mand or charge; but harsher meas 
worse than needless where milder w 
vail; and the apostolical spirit is, of 
other, the most tender and endear 
Whether out of deference to her ladyship 
apostolical meekness, or both, he co 
scends to beseech: And now I beseech | 
lady. He may be supposed speaking 
another apostle does to a certain te 
whom he writes: Wherefore, though I 
be very bold in Christ (and according to 
power with which Christ hath entrusted | 
to enjoin thee that which is convenient, yet 
love’s sake, I rather beseech thee, being su 
one us the aged, the elder. Love will 2 
where authority will not; and we may o! 
see that the more authority is urged the x 
it is slighted. ‘The apostolical minister 
love and beseech his friends into their di 
II. The thing requested of the lady ane 
children —Christian sacred love : That we 
one another, v. 5. Those that are emine! 
any Christian virtue have yet room to gi 
therein. But, as touching brotherly love, 
need not that I write unto you ; for you yt 
selves are taught of God to love one anotl 
But we beseech you, brethren (and 
that you increase more and more, 1 
9, 10. b 
1. This love is recommended, (1.) 
the obligation thereto—ihe commandme 
Divine command should sway our mind a 
heart. (2.) From the antiquity of the of 
gation: Not as though I wrote «a new @ 
mandment ‘unto thee, but that which w 
from the b-yinning, v. 5. This comma n 
of mutual Christian love may be said to b 
new one in respect of its new enaction ; 
sanction by the Lord Christ; but ¥ 
to the matter of it (mutual holy love 
old as natural, Jewish, or Christian 
This commandment must every whe: ° 
Christianity, that the disciples of it~ 
love one another. ie 
2. Then this love is illustrated from 
fruitful nature of it: And this is love, that 
walk after his commandments, v. 5: This 
the test of our love to God, our obedience 
him. ‘This is love to ourselves, to our o 
souls, that we walk in obedience to 
commands. In keeping them there is 
reward. This is loye to one anoth 
engage one another to walk in holiness 
this is the evidence of our sincere, 


‘Jove—thas we an other things) 
after God’s commands. There may be 
autual love that is not religious and Chris- 
ian; but we know ours to be so, by our 
ttendance to all ather commands besides that 
f mutual love. Universal obedience is the 
roof of the goodness and sincerity of 
shristian virtues ; and those that aim at all 
Yhristian obedience will be sure to attend 
o Christian love. This is a fundamental 
luty in the gospel-charter: This is the 
ommandment, that, as you have heard from 
he beginning, you should walk in it (v. 6), 
hat is, walk in this love. The foresight 
f the decay of this love, as well as of other 
postasy, might engage the apostle to incul- 
ate this duty, and this primordial command, 
he more frequently, the more earnestly. 


7 For many deceivers are entered 
nto the world, who confess not that 
jesus Christ is come in the flesh. 
[his is a deceiver and an antichrist. 
} Look to yourselves, that we lose not 
hose things which we have wrought, 
jut that we receive a full reward. 9 
Whosoever transgresseth, and abideth 
ot in the doctrine of Christ, hath 
10t God. He that abideth in the 
loctrine of Christ, he hath both the 
father and the Son. 

“Tn this principal part of the epistle we 


“TL. The ill news communicated to the lady 
—seducers are abroad: For muny deceivers 
fave entered into the world. ‘This report is 
ntroduced by a particle that bespeaks a 
eason of the report. ‘“ You have need to 
Haintain your love, for there are destroyers 
“it in the world. Those who subvert the 
destroy the love ; the common faith is 
me ground of the common love ;” or, “‘ You 
must secure your walk according to the 
ommands of God ; thiswillsecure you. Your 
ability is likely to be tried, for many de- 
eivers have entered into the world.” Sad 
ind saddening news may be communicated 
‘0 our Christian friends ; not that we should 
ove to make them sorry, but to fore-warn is 
he way to fore-arm them against their trials. 
Now here is, 1. The description of the de- 
eiver and his deceit—he confesses not that 
Jesus Christ has come in the flesh (v. 7); he 
rings some error or other concerning the 
gerson of the Lord Jesus; he either con- 
esses not that Jesus Christ is the same 
yerson, or that Jesus of Nazareth was the 
Uhrist, the anointed of God, the Messiah 
jromised of old for the redemption of Israel, 
or that the promised Messiah and Re- 
leemer has come in the flesh, or into the 
Jesh, into our world and into our nature; 
uch a one pretends that he is yet to be 
expected. Strange that after such evidence 
ny should deny that the Lord Jesus is the 
z 
5 


q 


ee ee ea Oe ae ee) ae eal 
~ Deceivers conaemned. 
Son of God and Saviour of the world! 2 
The aggravation of the case—such a one is 
a deceiver and an antichrist (v. 7); he deludes 
souls and undermines the glory and king- 
dom of the Lord Christ. He must be an 
impostor, a wilful deceiver, after all the light 
that has been afforded, and all the evidence 
that Christ has given concerning himself, 
and the attestation God has given concerning 
his Son; and he is a wilful opposer of the 
person, and honour, and interest of the 
Lord Christ, and as such shall be reckoned 
with when the Lord Christ comes again. 
Let us not think it strange that there are 
deceivers and opposers of the Lord Christ’s 
name and dignity now, for there were such 
of old, even in the apostle’s times. 

II. The counsel given to this elect house- 
hold hereupon. Now care and caution are 
needful: Look to yourselves, v. 8. The more 
deceivers and deceits abound, the more 
watchful the disciples must be. Delusions 
may so prevail that even the elect may be 
endangered thereby. Two things they must 
beware of:—1. That they lose not what they 
have wrought (v 8), what they have done or 
what they have gained. It is a pity that any 
religious labour should be in vain; some 
begin well, but at last lose all their pains. 
The hopeful gentleman, who had kept the 
commands of the second table from his 
youth up, lost all for want of less love to the 
world and more love to Christ. Professors 
should take care not to lose what they have 
gained. Many have not only gained a fair 
reputation for religion, but much light 
therein, much conviction of the evil of sin, 
the. vanity of the world, the excellency of 
religion, and the power of God’s word. 
They have even tasted of the powers of the 
world to come, and the gifts of the Holy 
Spirit; and yet at last lose all. You did run 
well, who hindered you, that you should not 
obey (or not go on to obey) the truth? Sad 
it is that fair and splendid attainments in the 
school of Christ should all be lost at last. 
2. That they lose not their reward, none of it, 
no portion of that honour, or praise, or 
glory that they once stood fair for. That 
we (or you, as in some copies) receive a full 
reward. “Secure you as full a reward as 
will be given to any in the church of God; 
if there are degrees of glory, lose none of 
that grace (that light, or love, or peace) which 
is to prepare you for the higher elevation in 
glory. Hold fast that which thou hast Gn 
faith, and hope, and a good conscience), that 
no man take thy crown, that thou neither 
lose it nor any jewel out of it,” Rey. iii. 11. 
The way to attain the full reward is to abide 
one to Christ, and constant in religion to the 
end. 

IIJ. The reason of the apostle’s counsel, 
and of their care and caution about them- 
selves, which is twofold:—1. The danger 
and evil of departure from gospel light and 
revelation ; it is in effect and reality a de 


, a ae 


Caution against eeducers. 


parture from God himself : Whosoever trans- 
gresseth (transgresseth at this dismal rate), 
and abideth not iv the doctrine of Christ, 
hath not God. It 1s the doctrine of Christ 
that is appointed to guide us to God; it is 
that whereby God draws souls to salvation 
and to himself. Those who revolt thence, 
in so doing revolt from God. 2. The ad- 
vantage and happiness of firm adherence to 
Christian truth ; it unites us to Christ (the 
object or subject-matter of that truth), and 
thereby to the Father also ; for they are one. 
He that abideth (rooted and grounded) in the 
doctrine of Christ, he hath both the Father 
and the Son. By the doctrine of Christ we 
are enlightened in the knowledge of the 
Father and the Son; by it we are sanctified 
for the Father and the Son; thereupon we 
are enriched with holy love to the Father 
and the Son; and thereby prepared for the 
endless enjoyment of the Father and _ the 
Son. Now you are clean through the word 
which I have spoken ta you, John. xv. 3. 
This purity makes meet for heaven. The 
great God, as he has set his seal to the doc- 
trine of Christ, so he puts a value upon 
it. We must retain that holy doctrine 
in faith and love, as we hope or desire to 
arrive at blessed communion with the Father 
and the Son. 


10 If there come any unto you, 
and bring not this doctrine, receive 
him not into your house, neither bid 
nim God speed: 11 For he that 
biddeth him God speed is partaker of 
his evil deeds. 


Here, I. Upondue warning given concerning 
seducers, the apostle gives direction concern- 
ing the treatment of such. ‘They are not to be 
entertained as the ministers of Christ. The 
Lord Christ will distinguish them from such, 
and so would he have his disciples. Thedirec- 
tion is negative. 1. ‘‘ Support them not: 
If there come any unto you, and bring not this 
doctrine (concerning Christ as the Son of 
God, the Messiah and anointed of God for 
our redemption and salvation), receive him 
not into your house.” Possibly this lady was 
like Gaius, of whom we read in the next 
epistle, a generous housekeeper, and hospita- 
ble entertainer of travelling ministers and 
Christians. ‘These deceivers might possibly 
expect the same reception with others, or 
with the best who came there (as the blind 
are often bold enough), but the apostle allows 
it not: “Do not welcome them into your 
family.” Doubtless such may be relieved in 
their pressing necessities, but not encouraged 
for ill service. Deniers of the faith are 
destroyers of souls; and it is supposed that 
ever ladies themselves should have good 
understanding in the affairs of religion. 2. 
“Bless not their enterprises: Neither bid him 
God speed Attend not their service with 


2 JOHN. ™ 


i“ 2 2° 3F 


. - eee 
your prayers and good 
should not be consec 
to the divine benediction. G 
patron of falsehood, seduction, 
ought to bid God speed to evangelical n 
tration ; but the propagation of fatal ¢ 


pay 


if we cannot prevent, we must not da: 
countenance. Then, <a 
: Le ably i the reason 9% such diree 
orbidding the support and patr of 
deceiver ee he hat biddeth him Cod Ss} 
is partaker of his evil deeds. Favour ; 
affection partake of the sin. We may 
sharers in the iniquities of others. FE 
judicious and how cautious should — 
Christian be! There are many ways 
sharing the guilt of other people’s transgr 
sions; it may be done by culpable ¢ 
indolence, unconcernedness, private 
bution, public countenance and ass 
inward approbation, open apology and¢ 
The Lord pardon our guilt of other perse 
sins ! ‘ 


12 Having many things to 
unto you, I would not write 
paper and ink: but I trust to coi 
unto you, and speak face to face, th 
our joy may befull. 13 The ch 
of thy elect sister greet thee. 


The apostle concludes this letter, 1. W 
an adjournment of many things to pe 
conference: Having many things to write 
you I would not write with paper and @ 
but I trust to come unto you, and speak j 
to face, that our joy may be full. He 
supposed that some things are better s 
than written. The use of pen and in 
be a mercy and a pleasure; but a pe 
interview may be more so. The apo 
not yet too old for travel, nor cons 
for travelling service. The commi rr 
saints should be by all methods maintair 
and their communion should tend to thi 
mutual joy. Excellent ministers may 
their joy advanced by their Christian frien 
That I may be comforted together with you 
the mutual fuith both of you and me, ¥ 
12. 2. With the presentation of sers 
salutation from some near relations to 
lady: The children of thy elect sister gr 
thee. Grace was abundant towards ~ 
family; here are two elect sisters, and jf 
bably their elect children. How wil 
admire this grace in heaven! ‘The apo 
condescends to insert the station 0 


* 


should call it), or dutiful salutation, to # 
aunt. The duty of inferior relations is t 
cherished. Doubtless the apostle was € 
of access, and would admit all friendly < 
pious communication, and was 
enhance the good lady’s joy in her } 
well asin her children. May there 
such gracious ladies rejoicing in nee 
descendants and other relations! 


- EXPOSITION, 


- WITH PRACTICAL OBSERVATIONS, 


OF THE THIRD EPISTLE OF 


B:. JOHN. 


JHBISTIAN communion is exerted and cherished by letter. Christians are to be commended in 
_ the practical proof of their professed subjection to the gospel of. Christ. The animating and 
_countenancing of generous and public-spirited persons is doing good to many—to this end the 
_ apostle sends this encouraging epistle to his friend Gaius, in which also he complains of the 
_ quite opposite spirit and practice of a certain minister, and confirms the good report concern- 


_ ing another more worthy to be imitated. 


his epistle the apostle congratulates Gaius upon the prosperity 
his soul (ver. 1, 2), upon the fame he had among good Chris- 
fians (ver. 3, 4), ard upon his charity and hospitality to the 
ants of Christ, ver. 5, 6. He complains of contemptuous 
reatment by an ambitious Diotrephes (ver. 9, 10), recommends 

metrius (ver. 12), and expresses his hope of visiting Gaius 
ortly, ver. 13, 14. 


VYNAE elder unto the well-beloved 
4 Gaius, whom I Jove in the truth. 
Beloved, I wish above all things 
t thou mayest prosper and be in 
lth, even as thy soul prospereth. 


Here we see, I. The sacred penman who 
ites and sends the letter; not here indeed 
fied by his name, but a more general 
acter: The elder, he that is so by years 
by office; honour and deference are due to 
. Some have questioned whether this 
John the apostle or no; but his style and 
spirit seem to shine in the epistle. Those that 
are beloved of Christ will love the brethren 
his sake. Gaiuscould not question from 
mm the letter came. The apostle might 
assumed many more illustrious charac- 
but it becomes not Christ’s ministers to 
t swelling pompous titles. He almost 
vels himself with the more ordinary pastors 
of the church, while he styles himself the 
der. Or, possibly, most of the extraordi- 
y ministers, the apostles, were now dead, 
and this holy survivor would countenance 
the coatinued standing ministry, by as- 
mming the more common title—the eider. 
the elders I exhcrt, who am also an elder, 
Let, Vv... . 
Il. The person saluted and honoured by 
e letter. ‘Ihe former is directed to an elect 
a this to a choice gentleman; such are 
thy of esteem and value. He is notified, 
sy hisname,—Gaius. We read of several 
hat name, particulasly of one whom the 


apostle Paul baptized at Corinth, who pos- 
sibly might be also the apostle’s host and 
kind entertainer there (Rom. xvi. 23); if this 
be not he, it is his brother in name, estate, 
and disposition. Then, 2. Bythe kind expres- 
sions of the apostle to him: The well-beloved, 
and whom I love in the truth. Love expressed 
is wont to kindle love. Here seems to be 
either the sincerity of the apostle’s love or 
the religion of it. The sincerity of it: Whom 
I love in truth, whom I truly cordially love. 
The religion of it: Whom I love in the truth, 
for the truth’s sake, as abiding and walking 
in the truth as it isin Jesus. To love our 
friends for the truth’s sake is true love, reli- 
gious gospel love. 

III. The salutation or greeting, containing 
a prayer, introduced by an affectionate com- 
pellation— Beloved, thou beloved one in 
Christ. The minister who would gain love ~ 
must show it himself. Here is, 1. The 
apostle’s good opinion of his friend, that his 
soul prospered. ‘There is such a thing as 
soul-prosperity—the greatest blessing on this 
side heaven. This supposes regeneration, 
and an inward fund of spiritual life; this 
stock is increasing, and, while spiritual trea- 
sures are advancing, the soul is in a fair way 
to the kingdom of glory. 2. His good wish 
for his friend that his body may prosper and 
be in health as well as his soul. Grace and 
health are two rich companions; grace will 
improve health, health will employ grace- It 
frequently falls out that a rich soul is ludged 
in a crazy body; grace must be exere'sed in 
submission to such a dispensation, put we 
may well wish and pray that those who have 
prosperous souls may have healthful bodies 
too ; their grace will shine in a larger sphere 
of activity. ‘ 


~~, S  Veee te whe Yl. yoo, Aste 
t . af Wore oe ee? 


The character of Gaius. 


3 For I rejoiced greatly, when the 
brethren came and testified of the 
truth that is in thee, even as thou 
walkest in the truth. 4 I have no 
greater joy than to hear that my 
children walk in truth. 5 Beloved, 
thou doest faithfully whatsoever thou 
doest to the brethren, and tostrangers; 
6 Which have borne witness of thy 
charity before the church: whom if 
thou bring forward on their journey 
after a godly sort, thou shalt do well: 
7 Because that for his name’s sake 
they went forth, taking nothing of the 
Gentiles. 8 We therefore ought to 
receive ne that we might be fellow- 
helpers to the truth. 

In these verses we have, 

I. The good report that the apostle had 
received concerning this friend of his: The 
brethren came and testified of the truth that is 
in thee (v. 3), who have borne witness of thy 
charity Pie the church, v. 6, Here we 
may see, 1. The testimony or thing testified 
concerning - Gaius-—the truth that was in him, 
the reality of his faith, the sincerity of his 
religion, and his dev otednessto God; and this 

evinced by his charity, which includes his 
love to the brethren, kindness to the poor, 
hospitality to Christian strangers, and readi- 
ness to accommodate them for the service of 
the gospel. Faith should work by love; it 
gives a lustre in and by the offices of love, 
and induces others to commend its integrity. 
2. The witnesses—brethren that came from 
Gaius testified and bore witness. A good 
report is due from those who have received 
good; though a good name is but a small 
reward for costly service, yet it is better than 
precious ointment, and will not be refused by 
the ingenuous and religious. 3. The auditory 
or judicatory before which the report and 
testimony were given—before the church. 
This seems to be the church at which the 
apostle now resided. What church this was 
we are not sure; what occasion they had 
thus to testify his faith and love before the 
church we cannot tell; possibly out of the 
fulness of the heart the mouth spoke; they 
could not but testify what they found and 
felt; possibly they would engage the church’s 
prayer for the continued life and usefulness 
of such a patron, that he might prosper and 
be in health as his soul prospered. 

II. The report the apostle himselt gives of 
him, introduced by an endearing appellation | y 
again: Beloved, thou doest faithfully whatso- 
ever thou doest to the brethren, and to strangers, 
v. 5. 1. He was hospitable, good to the 
brethren, even to strangers; it was enough 
to recommend them to Gaius’s house that 
they belonged to Christ. Or he was good 
so the brethren of the same church with him- 


3 JOHN. 


; ro) { 
who were of the bousel 
welcome to him. 2. He seit 
of a catholic svirit ; he could overl 
petty differences among serious Cli 
and be communicative to all who 
image and did the work of Christ. 
He was conscientious in what he di 
doest faithfully (thou makest faiti 
whatsoever thou doest ; thou doest it < 
faithful servant, and from the Lord C 
mayest thou expect the reward of the i 
ritance.” Such faithful souls can hea 
own praises without being puffed up; 
commendation of what is good in us is 
signed, not for our pride, but for our ene 
ragement to continue therein, and shoul: 
accordingly improved. 

IIT. The apostle’s joy therein, in thie g 
report itself, and the good ground of if : 
rejoiced greatly when the brethren cam 
testified, &c.,v.3. I have no greater jor yt 
to hear that my children walk in the truth 
the prescripts of the Christian religion. 4 
best evidence of our having the truth i: 
walking in the truth. Good men will ¢ 
rejoice in the soul-prosperity of other: 
they are glad to hear of the grace and g 
ness of others. They glorified God in 
Love envieth not, but rejoiceth in the 
name of other folks. As it is joy. to 
parents, it will be joy to good minister 
see their children evidence their since 
religion, and adorn their profession. — 

IV. The direction the apostle gi 
friend concerning further treatment 
brethren that were with him: Whom # 
bring forward on their journey, after 
sort, thou shalt do well. It seems 
been customary in those dee of love to att 
travelling ministers and Christians, 
some part of their road, 1 Cor. xvi. 6. 1] 
a kindness to a stranger to be guided in 
way, and a pleasure to travellers to x 
with suitable company: this is a work | t 
may be done after a godly sort, in a mani 
worthy of God, or suitabie to the defer 
and relation we bear to God. Christi 
should consider not only what they must 
but what they may do, what they may 
honourably and laudably do: the liberaln 
deviseth liberal generous things. isti 
should do even the common actions of 
and of good-will after a godly sort, as 
God therein, and designing his glory. 

V. The reasons of this directed 
these are two:—1. Because that for h 
sake these brethren went forth, taki it 
of the Gentiles. It appears thus tat 
were ministerial age that they 


Christianity ; possibly th 
out by this apostle aaa 


service: they went forth for God a 
name’s sake; this is the minister’s 
end, and should be his principal sp 


e, to i dates ei," to build up a people 
his name: they went forth also to carry 
= gospel about with them, to publish it 
out charge wherever they came: Taking 
hing of the Gentiles. These were worthy 
of double honour. There are thuse who are 
‘not called to preach the gospel themselves 
who may yet contribute to the progress of it. 
‘The gospel should be made without charge to 
those to whom it is first preached. Those 
who know it not cannot be expected to value 
; churches and Christian patriots ought to 
oneur to support the propagation of holy 
gion in the pagan countrics; public spirits 
wld concur according to their several 
acities ; those who are freely communica- 
of Christ’s gospel should be assisted by 
hose who are communicative of their purses. 
We ought therefore to receive such, that we 
aay be fellow-helpers to the truth, to true 
gion. The institution of Christ is the 
religion; it has been attested by God. 
e that are true in it and true to it will 
stly desire, and pray for, and cont:ibute 
its propagation in the world. In many 
rs may the truth be befriended and as- 
; those who cannot themselves pro- 
it may yet receive, accompany, help, 
countenance those who do. 
| I wrote unto the church: but 
ephes, who loveth to have the 
preeminence among them, receiveth 
10 Wherefore, if I come, I 
ll remember his deeds which he 
h, prating against us with mali- 
us words: and not content there- 


, brethren, and forbiddeth them 
t would, and casteth them out of 
church. 11 Beloved, follow not 


He that ddeth good is of God: 
he that doeth ool hath not seen 


Here is a very different example and 
ster, an officer, a minister in the church, 
generous, catholic, and communicative 
n the private Christians. Ministers may 
etimes be out-shone, out-done. 
ence to this minister, we see, 


wale with an unchristian spirit. 
_ 2. His temper and spirit—fall of pride and 


s an ill unbeseeming character of Christ's | are seasoned with love. 
ters to love pre-eminence, to affect | that which is evil. To this caution and coun- 


3 JOHN. 


‘1. His name—a Gentile name : Diotrephes, | pernicious evil ; 


Character of Diotrephes. 


malicious words. -Strange that the contempt 
should run so high! But ambition will 
breed malice against those who oppose it. 
Malice and ill-will in the heart will be apt to 
vent themselves by the lips. ‘The heart and 
mouth are both to be watched. (2.) Of his 
letter: “ I wrote to the church (v. 9), namely, 
in recommendation of such and such brethren. 
But Diotrephes receiveth us not, admits not 
our letter and testimony therein.” This 
seems to be the church of which Gaius was 
a member. A gospel church seems to be 
such a society as to which a letter may be 
written and communicated. Gospel churches 
may well expect and be allowed credentials 
with the strangers who desire to be admitted 
among them. The apostle seems to write by 
and with these brethren. To an ambitious 
aspiring spirit apostolical authority or epistle 
signifies but little. (3.) Of his friends, the 
brethren he recommended: Neither doth he 
himself receive the brethren, and forbiddeth 
those that would, and casteth them out of the 
church, v.10. There might be some dif- 
ferences or different customs between the 
Jewish and Gentile Christians. Pastors 
should seriously consider what differences 
are tolerable. ‘The pastor is not at absolute 
liberty, nor lord over God’s heritage. It is 
bad to do no good ourselves; but it is worse 
to hinder those who would. Church-power 
and church-censures are often abused. Many 
are cast out of the church who should be 
received there with satisfaction and welcome. 
But woc to those who cast out the brethren 
whom the Lord Christ will take into his own 
communion and kingdom! 

4. The apostle’s menace of this proud 
domineerer: Wherefore, if I come, I will re- 
member his deeds which he doeth (v. 10), will 
remember to censure them. ‘This seems to 
intimate apostolical authority. But the apostle 
seems not to hold an episcopal court, to 
which Diotrephes must be summoned; but 
he will come to take cognizance of this affair 
in the church to which it belongs. Acts of 
ecclesiastical domination and tyranny ought 
to be animadverted upon. May it be better 
agreed to whom that power belongs! 

II. Here is counsel upon that different 
character, dissuasion from copying such a 
pattern, and indeed any evil at all: Beloved, 


In re- | follow not that which is evil, but that which is 


Imitate not such unchristian 
but pursue the contrary 
; good, in wisdom, purity, peace, and love. 
Caution and counsel are not needless to those 


good, v. 11. 


ambition : He loves to have the pre-eminence | who are good already. Those cautions and 
This ferment sprang and wrought betimes. | counsels are most likely to be accepted that 


Beloved, frilow not 


ay and precedency in the church of| sel a reason is respectively subjoined. 1. 


etter, and friends. (1.) O 


To the counsel: Follow that which is good ; 


is contempt of the oat sauthority, | for he that doeth good (naturally and genu- 
f his autho-|inely doeth good, as delightimg therein) és of 
ity The deeds which he doeth contrary to| God, is born of God. ‘The practice of good- 
ur appointment, prating against us with|ness is the evidence of our filial happy re- 


_ Introduction. for 
lation to God. 2, To the caution: Follow | that our record 
not that which is evil, for he that doeth evil | metrius was kn 

(with bent of mind pursues it) hath not seen | apostle now resided 
God, is not duly sensible of his holy nature | was. It is good to be well kno: 
and will. Evil-workers vainly pretend or|for good. We must be read 
boast an acquaintance with God. testimony to those who are 


12 Demetrius hath good report of rs pete = caper a Bac 


all men, and of the truth itself: yea, | commend them can appeal to the 
and we also bear record; and ye} of those who know them most. 
know that our record is true. 13 [| [. The conclusionof the epistl 
had many things to write, but I will| © ay observe, 1. The referr 


: is 4 thi t i lew: e 
not with ink and pen write unto thee: things Pe Prite, But -f eel mate vith ink 
14 But I trust I shall shortly see| pen, but I trust I shall shortly see the 
yh thee, and we shall speak face to face.|14. Many things may be more pre 
bys Peace be to thee. Our friends salute | immediate communication than fo 


: A little personal conference may 
thee. Greet the friends by name. time, trouble; and change! pagent 


Here we have, I. The character of another | and good Christians may well be g 
e person, one Demetrius, not much known|one another. 2. The benediction : 
i Pg otherwise. But here his name will live. A| fo you ; all felicity attend you. Th 
fa name in the gospel, a fame in the churches, is | are good and happy themselves wish 
; better than that of sons and daughters. His|too. 3. The public salutation sen 
Hy character was his commendation. His com-| Our friends salute thee. A friend to 
2) a mendation was, 1. General: Demetrius has a| pagation of religion deserves a comm 
good report of all men. Few are well spoken| membrance. And these pious persons 
of by all; and soznetimes it is ill to be so.| their friendship to religion as 
But universal integrity and goodness are the| Gaius. 4. The apostle’s ae 
way to (and sometimes obtain) universal] tion of the Christians in Gaius’s’ 
applause. 2. Deserved and well founded :| vicinity: Greet the friends by name. 
And of the truth itself, v.12, Some have a| they were not very many who mt 
good report, but not of thetruthitself. Happy | personally saluted. But we 1 
are those whose spirit and conduct com-| humility as well as love. The lo 

mend them before God and men. 3. Con-|church of Christ should be g 

firmed by the apostle’s and his friends’ testi- | those may well salute and greet o 
mony: Yea, and we also bear record; and| on earth who hope to live together it 
that with an appeal to Gaius’s own know-| And the apostle who had lain - 
ledge And you (you and your friends) know| bosom lays Christ’s friends in | 


AN * Pa 

pela at 

EXPOSITION ame 

WITH PRACTICAL OBSERVATIOl 


Tua 


OF THE GENERAL EPISTLE OF SW’: 


JUDE. 


Tuts epistle is styled \as are some few others) general or Catholic, because it is not 
directed to any particular person, family, or church, but to the whole society of Ch 
that time, lately converted to the faith of Christ, whether from Judaism or paganis 
is, and will be, of standing, lasting, and special use in and to the church as long as Ch 
thatis, as time, shall last. The general scope of it is much the same with that of ¢ 
chapter of the second epistle of Peter, which having been already explained, the 

pt 


to be said on this. It is designed to warn us against seducers and their seductio 
us with a warm love to, and a hearty concern for, truth (evident and important a 


4 
; d Pe ‘ 
‘ _ ‘ — 7 
+ < 4 uF 
a - > 2.3 


Ree Sek oe aes Le a ee eS 


JUDE. Introductien. 


"in the closest conjunction with holixess, of which charity, or sincere unbiassed brotherly-love, 
‘a most essential character and inseparable branch. The truth we are to hold fast, and en- 
avour that others may be aczuainted with and not depart from, has two special characters :— 
“It is the truch as it is m Jesus (Eph. iv. 21; and it is truth after (or which is according to) 
" godliness, Tit. i. 1. The gospel is the gospel of Christ. He has revealed it to us, and he is the 
" main subject of it; and therefore we are indispensably bound to learn thence all we can of his 
" person, natures, and offices: indifference as to this is inexcusable in any who call themselves 
Christians ; and we know from what fountain we are wholly and solely to draw all necessary 
seving knowledge. Further, it is also a doctrine of godliness. Whatever doctrines favour the 
corrupt lusts of men cannot be of God, let the pleas and pretensions for them be what they will. 
Errors dangerous to the souls of men soon sprang up in the church. The servants slept and 
_ fares were sown, But such were the wisdom and kindness of Providence that they began sen- 
_ sibly to appear and show themselves, while some, at least, of the apostles were yet alive to con- 
fute them, and warn others against them. We are apt to think, If we had lived in their times, 
should have been abundantly fenced against the attempts and artifices of seducers ; but we 
have their testimony and their cautions, which is sufficient; and, if we will not believe their 
writings, neither should we have believed or regarded their sayings, if we had lived among 
m and conversed personally with them. 


is 
have here, !. An account of the penman of this epistle, a charac- jot: = see 
Be iieistigh, abe Ueings fed privileges of that happy b= so was Iscariot ; but he was a sincere disciple 
; ,ver. 1,2. Ii. The occasion of writing this epistle, ver. 3. and follower of Christ, so was not the other. 
. A character of evil and perverse men, who had already sprung : F ° 

wp in that infant state of the church, and would be succeeded by He was a faithful servant of Jesus Christ, 
of the nt oii and ae po toa a the other was his betrayer and murderer ; 
cation against hearkening to and following after suc ha 4 

the severity of God towards the unbelieving Toneuring therefore here the one is very carefully dis. 


elites at their coming out of Ezypt, the angels that fell, the | {j i ? 
‘and punishment of Sodom and Gomorrah, ver. 5—7.- v. To inguished from the other. Dr. Manton 8 
se the apostle likens the seducers against whom he was | note upon this 1S, that God takes great care 
ig them, and describes them at large, from ver. 8 to 13, } ~ 
i vi. Then (as specially suitable to his argument) he of the good name of his sincere and useful 
san ancient prophecy of Enoch ee and describing servants, Why then should we ve prodigal 
future judzment, ver. 14, 15. WII. He enlarges on the se- ’ _ 
rs’ character, aud guards against the offence which honest of our own or one another’s reputation and 
might be apt to take at the so early permission of such | usefulness? Our apostle here calls himself 
by showing that it'was foretold loug before that so it raed Chri . 
be, ver. 16—19. W111, Exhorts them to perseverance in the a servant 0 esus rist, esteeming that a 
i, fervency in prayer, watchfulness against falling from the} most honourable title. It is more honourable 
of God, and a lively hope of eternal life, ver. 20,21. IX. . 2 
pets them how to act towards the erroneous and scandalous, | to be a sincere and useful servant of Christ 
22,23. And, X. Closes with an admirable doxology in the| than to be an earthly king, how potent and 
prosperous soever. He might have claimed 
kindred to Christ according to the flesh, but 
he waives this, and rather glories in being 
his servant. Observe, (1.) It is really a 


st two verses. 
UDE, the servant of Jesus Christ, 
greater honour to be a faithful servant of 
Jesus Christ than to be akin to him according 


Fy and brother of James, to them 
at are sanctified by God the Father, 

to the flesh. Many of Christ’s natural kindred, 

as well as of his progenitors, perished ; not 


preserved in Jesus Christ, and 
ed: 2 Mercy unto you, and peace, 
from want of natural affection in him as man, 
but from infidelity and obstinacy in them- 


md love, be multiplied. 
"Here we have the preface or introduction, in 
whi selves, which should make the descendants 
and near relatives of persons most eminent 
for sincere and exemplary piety jealous over 
themselves with a godly jealousy. A son of 
Noah may be saved in the ark from a flood 
of temporal destruction, and yet be over- 
whelmed at last in a deluge of divine wrath, 
and suffer the vengeance of eternal fire. Christ 
himself tells us that he that heareth his word 
and doeth it (that is, he only) ts as his brother, 
and sisier, and mother, that is. more honour- 
ably and advantageously related to him than 
the nearest and dearest of his natural relatives, 
considered merely as such. See Mait. xii. 
48—50. (2.) In that the apostle Jude styles 
himself a servant, though an apostle, a dig- 
nified officer in Christ’s kingdom, it 1s a 
great honour to the meanest sincere minister 
(and it holds proportionably as to every up- 
right Christian) that he 1s the servant of Christ 
Jesus. The apostles were servants before they 


* 


. 


- 7 

“I. We have an account of the penman of 
lis epistle, Jude, or Judas, or Judah. He 
name-sake to one of his ancestors, the 
ch-son of Jacob, the most eminent 
ugh not the first-born of his sons, out of 
se loins (linealJy, in a most direct suc- 
sssion) the Messiah came. This was a name 
worth, eminency, and honour; yet, 1. He 
had a wicked name-sake. There was one 
Judas (one of the twelve, surnamed Iscariot, 
from the place of his birth) who was a vile 
traitor, the betrayer of his and our Lord. 
The same names may be common to the best 
nd worst persons. It may be instructive to 
called after the names of eminently good 
, but there can be no inference drawn 
1 as to what we shal] prove, though we 
ay even thence conclude what sort of per- 
ons our good parents or progenitors desired 
aul hoped we shouid bs. But, 2. Our Judas 


Ny 


quite another man. He was an apostle, 


| Se eM FB Be liees oe 
: 


Lb 


Apostolic benedictton. 


were apostles, and they were but servants 
still. Away then with all pretensions in the 
ministers of Christ to lordly dominion either 
over one another or over the flocks committed 
to their charge. Let us ever have that of our 
dear Redeemer in actual view, It shall not be so 
among you, Matt. xx. 25, 26.—And brother of 
James, to wit, of him whom the ancients style 
the first bishop of Jerusalem, of whose cha- 
racter and martyrdom Josephus makes men- 
tion, ascribing the horrible destruction of 
that city and nation to this wicked cruelty, 
as one of its principal causes. Of this James 
our Jude was brother, whether in the strictest 
or a larger (though very usual) acceptation I 
determine not. He however reckons it an 
honour to him that he was the brother of 
such a one. We ought to honour those who 
are above us in age, gifts, graces, station; 
not to envy them, yet neither to flatter them, 
nor be led merely by their example, when we 
have reason to think they act wrong. Thus 
the apostle Paul withstood his fellow-apostle 
Peter to the face, notwithstanding the high 
esteem he had for him and the affectionate 
love he bore to him, when he saw that he 
was to be blamed, that is, really blameworthy, 
Gal. ii. 11, and following verses. 

II. We are here informed to whom this 
epistle is directed ; namely, to all those who 
are sanctified by God the Father, and preserved 
in Jesus Christ, and called. 1 begin with the 
last—called, that is, called Christians, in the 
judgment of charity, further than which we 
cannot, nor in justice ought to go, in the 
judgments or opinions we form or receive of 
one another ; for what appears not is not, nor 
ought to come into account in all our dealings 
with and censures of one another, whatever 
abatements the divine goodness may see fit 
to make for an honest though misguided zeal. 
The church pretends not (1 am sure it ought 
not) to judge of secret or hidden things 
(things drawn into the light before the time), 
lest our rash and preposterous zeal do more 
harm than ever it has done good, or I am 
afraid ever will do. The tares and wheat (if 
Christ may be Judge) must grow together till 
the harvest (Matt. xiii. 23—30); and then he 
himself will, by proper instruments, take 
timely care to separate them. We ought 
to think the best we can of every man till the 
contrary appear; not being forward to re- 
ceive or propagate, much less invent, dis- 
advantageous characters of our brethren. 
This is the least we can make of the apostle’s 
large and excellent description of charity 
(1 Cor. xili.), and this we ought to make con- 
science of acting up to, which till we do, the 
Christian churches will be (as, alas! they are 
at this day) filled with envying and strife, 
confusiin and every evil work, Jam. iii. 16. 
Or, the apostle may speak of their being 
called to be Christians, by the preaching of 
the word, which they gladly received, and 
professed cordially to believe, and so were 


received into the society and fellowship of | 


JUDE. 


‘disregard necessary truth because 


the church—Christ 
the members ; real believ 
believers visibly. Note, Chri 
called, called out of the world, 
and temper of it,—above the world 
and better things, heaven, things u 
eternal,—called from sin to Chi 
vanity to seriousness, from unc 
holiness; and this in pursuanée 
purpose and grace; for whom he 
destinate those he also called, Rom. vi 
Now those who are thus called, are, 1. 
tified. Sunctified by God the Father. — 
tification is usually spoken of in seripti 
the work of the Holy Spirit, yet here 
ascribed to God the Father, becaus 
Spirit works it as the Spirit of the F 
and the Son. Note, All who are effec 
called are sanctified, made partukers 
vine nature (2 Pet. i. 4); for without he 
no man shall see the Lord, Heb. xii. 1 
serve, Our sanctification is not our own! 
If any are sanctified, they are so. by Gc 
Father, not excluding Son or Spirit, fe 
are one, one God. Our corruption 
lution are of ourselves; but our s 
and renovation are of God and his 
therefore if we perish in our 
must bear the blame, but if we be 
and glorified all the honour and glory 
be ascribed to God, and to him alo 
own it is hard to give a clear and ¢ 
account of this, but we must not 


fully reconcile the several parts of 
other; for, on that supposition, we : 
deny that any one of us could stir ar 
from the place we are at present in, # 
we see the contrary every day and 
The called and sanctified are pr 
Christ Jesus. As it is God who b 
work of grace in the souls of men, : 
who carries it on, and perfects it. W 
begins he will perfect ; though we are’ 
he is constant. He will not forsak 
of his own hands, Ps. cxxxviii. 8. 
therefore trust in ourselves, nor in 
of grace already received, but in hij 
him alone, still endeavouring, by 
and appointed means, to keep ou 
ever we would hope he should 
Note, (1.) Believers are preserved fi 
gates of hell, and to the glory of he 
All who are preserved are preserved | 
Christ, in him as their citadel and 
hold, no longer than they abide in hin 
solely by virtue of their union with hii 

III. We have the apostolical be 
Mercy to you, &c. From the mercy, } 
love of God all our comfort flows, a 
enjoyment in this life, all our hope ¢ 
1. The mercy of God is the sp 
fountain of all the good we have or 
mercy not only to the miserable, 
guilty. 2. Nextto mercy is peace, 
have from the sense of having ob 
mercy. We can have no true and la 


OL 
a 


» but what flows from our reconciliation 
with God by Jesus Christ. 3. As from mercy 
: gs peace, so from peace springs love, 


- 


his love to us, our love to him, and our 


; 


eee love (forgotten, wretchedly neg- 
d, race!) to one another. ‘These the 
apostle prays may be multiplied, that Chris- 
fians may not be content with scraps and 
narrow scantlings of them; but that souls 
and societies may be full of them. Note, 
God is ready to supply us with all grace, and 
afulnessin each grace. If we are straitened, 
‘we are not straitened in him, but in ourselves. 
8 Beloved, when I gave all dili- 
gence to write unto you of the com- 
mon salvation, it was needful for me 
fo write unto you, and exhort you 
at. ye should earnestly contend for 
‘the faith which was once delivered 
unto the saints. 4 For there are 
certain men crept in unawares, who 
were before of old ordained to this 
condemnation, ungodly men, turning 
: he grace of our God into lascivious- 
ness, and denying the only Lord God, 
and our Lord Jesus Christ. 5 I will 
therefore put you in remembrance, 
though ye once knew this, how that 

ie Lord, having saved the people out 
of the land of Egypt, afterward de- 
‘stroyed them that believed not. 6 
‘And the angels which kept not their 
first estate, but left their own habita- 
tion, he hath reserved in everlasting 
chains under darkness unto the judg- 


a of the great day. 7 Even as 


Sodom and Gomorrha, and the cities 
bout them in like manner, giving 
emselves over to fornication, and 
going after strange flesh, are set forth 
for an example, suffering the ven- 
geance of eternal fire. 
_ We have here, I. The design of the apostle 
im writing this epistle to the lately converted 
ws and Gentiles; namely, to establish them 
in the Christian faith, and a practice and con- 
_yersation truly consonant and conformable 
thereunto, and in an open and bold profession 
thereof, especially in times of notorious op- 
position, whether by artful seduction or vio- 
lent and inhuman persecution. But then we 
must see to it very carefully that it be really 
the Christian faith that we believe, profess, 
propagate, and contend for; not the discri- 
minating badges of this or the other party, 
not any thing of later date than the inspired 
writings of the holy evangelists and apostles. 
Here observe, 1. The gospel salvation is a 
common salvation, that is, in a most sincere 
_ offer and tender of it to all mankind to whom 


A, 


i 


i (Nie 


t ak ae: AD me 5 a e i = 
. | aaa JUD 


- r+ 
Tare 


. ase 
a % as 


Rae eo 


E. The common salvation. 
the notice of it reaches: for so the commis- 
sion runs (Mark xvi. 15, 16), Go you into ali 
the world, and preach the gospel to every crea- 
ture, &c. Surely God means as he speaks ; 
he does not delude us with vain words, what- 
ever men do; and therefore none are excluded 
from the benefit of these gracious offers and 
invitations, but those who obstinately, im- 
penitently, finally exclude themselves. Who- 
ever will may come and drink af the water of 
life freely, Rev. xxii. 17. The application of 
it is made to all believers, and only to such; 
it is made to the weak as wellas to the strong. 
Let none discourage themselves on the ac- 
count of hidden decrees which taey can know 
little of, and with which they haye nothing 
todo. God’s decrees are dark, his covenants 
are plain. ‘ All good Christians meet in 
Christ the common head, are actuated by one 
and the same Spirit, are guided by one rule, 
meet here at one throne of grace, and hope 
shortly to meet in one common inheritance,” 
a glorious one to be sure, but what or how 
glorious we cannot, nor at present need to 
know; but such it will be as vastly to exceed 
all our present hopes and expectations. 2. 
This common salvation is the subject-matter 
of the faith of all the saints. ‘The doctrine of 
it is what they all most heartily consent to; 
they esteem it as a faithful saying, and worthy 
of all acceptation, 1 ‘Vim. i. 15. It is the 
faith once, or at once, once for all, delivered 
to the saints, to which nothing can be added, 
from which nothing may be detracted, in 
which nothing more nor less should be al- 
tered. Here let us abide; here we are safe; 
if we stir a step further, we are in danger of 
being either entangled or seduced. 3. The 
apostles and evangelists all wrote to us of 
this common salvation. This cannot be 
doubted by those who have carefully read 
their writings. It is strange that any should 
think they wrote chiefly to maintain particular 
schemes and opinions, especially such as they 
never did nor could think of. It is enough 
that they have fully declared to us, by inspi- 
ration of the Holy Ghost, all that is necessary 
for every one to believe and do, in order to 
obtain a personal interest in the common sal- 
vation. 4. Those who preach or write of the 
common salvation should give all diligence 
to do it well: they should not allow them- 
selves to offer to God or his people that which 
costs them nothing, or next to nothing, little 
or no pains or thought, 2 Sam. xxiv. 24. 
This were to treat God irreverently, and man 
unjustly. The apostle (though inspired) gave 
all diligence to write of the common salvation. 
What then will become of those who (though 
uninspired) give no diligence, or next to none, 
but say to the people (even in the name of 
God) quicquid in buccam venerit—whatever 
comes next, who, so that they use scripture- 
words, care not how they interpret or apply 
them? ‘Those who speak of sacred things 
ought always to speak of them with the great- 
est reverence, care, anddiligence. 5. ‘Thos 


“ae ey ee Pe ae 
a 


yo 


The common salvation. 


who have received the doctrine of tnis com- 
mon salvation must contend earnestly for it. 
Earnestly, not furiously. ‘Those who strive 
for the Christian faith, or in the Christian 
course, must strive lawfully, or they lose their 
\abour, and run great hazard of losing their 
crown, 2 Tim. ii. 5. The wrath of man work- 
eth not the righteousness of God, Jam. i. 20. 
Lying for the truth is bad, and scolding for 
it is not much better. Observe, Those who 
have received the truth must contend for it. 
Buthow? As the apostles did; by suffering 
patiently and courageously for it, not by 
making others suffer if they will not presently 
embrace every notion that we are pleased 
(proved or unproyved) to call faith, or funda- 
mental. We must not suffer ourselves to be 
robbed of any essential article of Christian 
faith, by the cunning craftiness or specious 
plausible pretences of any who lie in wait to 
deceive, Eph. iv. 14. The apostle Paul tells 
us he preached the gospel (mind it was the 
gospel) with much contention (1 Thess. ii. 2), 
that is (as I understand it), with great ear- 
nestness, with a hearty zeal, and a great con- 
cern for the success of what he preached. 
But, if we will understand contention in the 
common acceptation of the word, we must 
impartially consider with whom the apostle 
contended, and how, the enlarging on which 
would not be proper for this place. 

II. The occasion the apostle had to write 
to this purport. As evil manners give rise 
to good laws, so dangerous errors often give 
just occasion to the proper defence of im- 
portant truths. Here observe, 1. Ungodly 
men are the great enemies of the faith of 
Christ and the peace of the church. Those 
who deny or corrupt the one, and disturb the 
other, are here expressly styled ungodly men. 
We might have truth with peace (a most de- 
sirable thing) were there none (ministers or 
private Christians) in our particular churches 
and congregations but truly godly men—a 
blessing scarcely to be looked or hoped for 
on this side heaven. Ungodly men raise 
scruples, start questions, cause divisions, 
widen breaches, merely to advance and pro- 
mote their own selfish, ambitious, and cove- 
tous ends. This has been the plague of the 
church in all past ages, and I am afraid no 
age is, or will be, wholly free from such men 
and such practices as long as time shall last. 
Observe, Nothing cuts us off from the church 
but that which cuts us off from Christ; 
namely, reigning infidelity and ungodliness. 
We must abhor the thought of branding par- 
ticular parties or persons with this character, 
especially of doing it without the least proof, 
or, as it toa often happens, the least shadow 
of it. Those are ungodly men who live with- 
out God in the world, who have no regard to 
God and conscience. Those are to be dreaded 
and consequently to be avoided, not only who 
are wicked by sins of commission, but also 
who are ungodly by sius of omission, who, 
for example, restrain prayer before God, who 


JUDE. a 


bectias 


F .: ay 

dare not reprove a rich man, w 

duty of their place so to do, for fe 
his favour and the advan they pre 
themselves therefrom, who do the work : 

Lord negligently, &e. 2. Those are the 

of ungodly men who turn the gracesof 
into lasciviousness, who take encouragen 
to sin more boldly because the grace of | 
has abounded, and still abounds, so won 
fully, who are hardened in their impieties 
the extent and fulness of gospel grace, 
design of which is to reduce men from § 
and bring them unto God. Thus there 
to wax wanton under so great grace, a 
turn it into an occasion of working all 1 
cleanness with greediness, and hardeni 
ourselves in such a course by that very gre 
which is the last and most forcible means 
reclaim us from it, is to render ourselves 
vilest, the worst, and most hopeless of sinne 
3. Those who turn the grace of God i 
lasciviousness do in effect deny the Lord ¢ 
and our Lord Jesus Christ ; that is, they de 
both natural and revealed religion. Th 
strike at the foundation of natural religi 
for they deny the only Lord God ; and 
overturn all the frame of revealed 
for they deny the Lord Jesus Christ. 
his great design in establishing rev 

ligion in the world was to bring us unto 
Note, Those who deny our Lord Jesus Chr 
do in effect deny the only Lord God. © 
deny revealed religion is virtually to overt 
natural religion, for they stand or fall t 
gether, and they mutually yield light a1 
force to each other. Would to God o 
modern deists, who live in the midst of gos; 
light, would seriously consider this, at 
cautiously, diligently, and impartially e 
amine what it is that hinders their receivi 
the gospel, while they profess themsels 
fully persuaded of all the principles a 
duties of natural religion ! Never team ! 
answered more exactly to each other th 
these do, so that it seems absurd to r 
the one and reject the other One wot 
think it were the fairer way to receive 

or reject both; though perhaps the mi 
plausible method, especially in this age 
act the part they do. 4. Those who 

grace of God into lasciviousness are 0 
unto condemnation. They sin agai 
last, the greatest, and most perfect d 
and £o are without excuse. Those who th 
sin must needs die of their wounds, of tli 
disease, are of old ordained to this cond 

nation, whateverthat expression means. — 
what if our translators had thought fit to he 
rendered the words waAat mpoyeypappévo 
of old fore-written of, as persons who wow 
through their own sin and folly become t 
proper subjects of this condemnation, wht 
had the harm been? Plain Christians 
not been troubled with dark, doubtful, a 
perplexing thoughts about reprobation, wht 
the strongest heads cannot enter far into, ¢ 
indeed bear but little of, without much | 


Seren 


‘and damage. Is it not enough that early 
notice was given by inspired writers that 
such seducers and wicked men should arise 
in later times, and that every one, being fore- 
warned of, should before-armed against them? 
5. We ought to contend earnestly for the 
faith, in opposition to those who would cor- 
Tupt or deprave it, such as have crept in un- 
awares: a wretched character, to be sure, 
but often very ill applied by weak and igno- 
rant people, and even by those who them- 
selves creep in unawares, who think their 
ipse dizit should stand for a law to all their 
followers and admirers, Surely faithful hum- 
_ ble ministers are helpers of their people’s joy, 
ace, and comfort; not lords of their faita! 
hoever may attempt to corrupt the faith, 
e ought to contend earnestly against them. 
e more busy and crafty the instruments 
and agents of Satan are, to rob us of the 
truth, the more solicitous should we be to 
hold it fast, always provided we be very sure 
that we fasten no wrong or injurious charac- 

_ ters on persons, parties, or sentiments. 
Mil. The fair warning which the apostle, 
_ in Christ’s name, gives to those who, having 
professed his holy religion, do afterwards 
desert and prove false to it, v.5—7. We 
have here a recital of the former judgments 
of God upon sinners, with design to awaken 
and terrify those to whom warning is given 
in this epistle. Observe, The judgments of 
- God are often denounced and executed in 
terrorem—for warning to others, rather than 
from immediate or particular displeasure 
against the offenders themselves; not that 
God is not displeased with them, but perhaps 
_ not more with them than with others who, 
at least for the present, escape. J will put 
you inremembrunce. What wealready know 
we still need to be put in remembranee of. 
_ Therefore there will always be need and use 
‘of a standing stated ministry in the Christian 
» church, though all the doctrines of faith, the 
essentials, are so plainly revealed in express 
_ words, or by the most near, plain, and imme- 
_ diate consequence, that he who runs may 
+ read and understand them. There wants no 
infallible interpreter, really or conceitedly 
such, for any such end or purpose. Some 
people (weakly enough) suggest, “If the 
“scriptures do so plainly contain all that is 
necessary to salvation, what need or use can 
there be ofa standing ministry? Why may 
We not content ourselves with staying at 
home, and reading our Bibles?” ‘The in- 
spired apostle has here fully, though not 
wholly, answered this objection. Preaching 
is not designed to teach us something new in 
every sermon, somewhat that we knew no- 
thing of before ; but fo put us in remembrance, 
to call to mind things forgotten, to affect our 
passions, and engage and fix our resolutions, 
that our lives may be answerable to our faith. 
Though you know these things, yet you still 
need to know them better. There are many 
things which we have known which yet we 


; JUDE. 


SSNs a 


Monuments of judgment 


haveunhappily forgotten. Isitofnouseorser- 
vice to be put afresh in remembrance of them? 

Now what are these things which we Chris- 
tians need to be put in remembrance of? 

1. The destruction of the unbelieving 
Israelites in the wilderness, v. 5. Paul puts 
the Corinthians in mind of this, 1 Cor. x. 
The first ten verses of that chapter (as the 
scripture is always the best commentary upon 
itself) are the best explication of the fifth 
verse of this epistle of Jude. None therefore 
ought to presume upon their privileges, since 
many who were brought out of Egypt by a 
series of amazing miracles, yet perished in 
the wilderness by reason of their unbelief. 
Let us not therefore be high-minded, but fear, 
Rom. xi. 20. Let us fear lest, a promise 
being left us of entering into his rest, any of 
you should seem to come short of it, Heb, iv. 1 
They had miracles in abundance: they were 
their daily bread; yet even they perished in 
unbelief. We have greater (much greater) 
advantages than they had; let their error 
(their so fatal error) be our awful warning. 

2. Weare here put in remembrance of the 
fall of the angels, v. 6. There were a great 
number of the angels who left their own 
habitation ; that is, who were not pleased witl: 
the posts and stations the supreme Monarch 
of the universe had assigned and allotted to 
them, but thought (like discontented mi- 
nisters in our age, I might say in every age) 
they deserved better; they would, with the 
title of ministers, be sovereigns, and in effect 
their Sovereign should be their minister—do 
all, and only, what they would have him; 
thus was pride the main and immediate cause 
or occasion of their fall. Thus they quitted 
their post, and rebelled against God, their 
Creator and sovereign Lord. But God did 
not spare them (high and great as they were) ; 
he would not truckle to them ; he threw them 
off, as a wise and good prince will a selfish 
and deceitful minister ; and the great, the all- 
wise God, could not be ignorant, as the wisest 
and best of earthly princes often are, what 
designs they were hatching. After all, what 
became of them? They thought to have 
dared and outfaced Omnipotence itself; but 
God was too hard for them, he cast them 
down to hell. Those who would not be 
servants to their Maker and his will in their 
first state were made captives to his justice, 
and are reserved in everlasting chains under 
darkness. Here see what the condition ot 
fallen angels is: they are in chains, bound 
under the divine power and justice, bound 
over to the judgment of the great day ; they 
are under darkness, though once angels of 
light ; so horribly in the dark are they that 
they continue to fight against God, as if there 
were yet some small hope at least left them 
of prevailing and overcoming in the conflict. 
Dire infatuation! Light and liberty concur, 
chains and darkness how well do they agree 
and suit each other! The devils, once engeis 
in the best sense, are reserved, &c. Observe, 


iad Ae! wa! I) Sens SY ee = © “~~ Tee 


Oe ee ae) en Oe ek meee ae 


Conrumacious professors. 


There is, undoubtedly there 1s, a judgment 
to come; the fallen angels are reserved to the 
judgment of the great day ; and shall fallen 
men escape it? Surely not. Let every reader 
consider this in due time.  ‘I'heir chains are 
called everlasting, because it is impossible 
they should ever break loose from them, or 
make an escape; they are held fast and sure 
under them. The decree, the justice, the 
wrath of God, are the very chains under 
which fallen angels are held so fast. Hear 
and fear, O sinful mortals of mankind! 

3. Theapostle here calls to ourremembrance 
the destruction of Sodom and Gomorrah, v. 7. 
Even as, &c. It is in allusion to the destruc- 
tion of Pentapolis, or the five cities, that the 
miseries of the damned are set forth by alake 
that burneth with fire and brimstone; they 
were guilty of abominable wickedness, not 
to be named or thought of but with the ut- 
most abhorrence and detestation; their ruin 
is a particular warning to all people to take 
heed of, and fly from, fleshly lists that war 
against the soul, 1 Pet. ii. 11. ‘“ These lusts 
consumed the Sodomites with fire from 
heaven, and they are now suffering the ven- 
geance of eternal fire; therefore take heed, 
imitate not their sins, lest the same plagues 
overtake you as did them. God is the same 
holy, just, pure Being now as then; and 
can the beastly pleasures of a moment make 
amends for your suffering the vengeance of 
eternal fire? Stand in awe, therefore, and sin 
not, Ps. iv. 4. 


8 Likewisealso these filthy dreamers 
defile the flesh, despise dominion, and 
speak evil of dignities. 9 Yet Miehael 
the archangel, when contending with 
the devil he disputed about the body 
of Moses, durst not bring against him 
a railing accusation, but said, The 
Lord rebuke thee. 10 But these 
speak evil of those things which they 
know not: but what they know na- 
turally, as brute beasts, in those 
things they corrupt themselves. 11 
Woe unto them! for they have gone 
in the way of Cain, and ran greedily 
after the error of Balaam for reward, 
and perished in the gainsaying of 
Core. 12 These are spots in your 
feasts of charity, when they feast with 
you, feeding themselves without fear : 
clouds they are without water, carried 
about of winds; trees whose fruit 
withereth, without fruit, twice dead, 
plucked up by the roots; 13 Raging 
waves of the sea, foaming out their 
own shame; wandering stars, to whom 
is reserved the blackness of darkness 
for ever. 14 And Enoch also, the 


‘ai, Mesa 


JUDE. - ee 


a 


seventh from Adam, 
these, saying, Behold I 
cometh with ten thousands of 
saints, 15 To execute ju ; 
all, and to convince all that are1 
godly among them of all their 1 
godly deeds which they have ungo 
committed, and of all their ha 
speeches which ungodly sinners hay 
spoken against him. 4 

The. apostle here exhibits a charge agaii 
deceivers who were now seducing the discipl 
of Christ from the profession and p 
of his holy religion. He calls them f 
dreamers, forasmuch as delusion is a drea 
and the beginning of, and inlet to, all mann 
of filthiness.. Note, Sin is filthiness ; it re 
ders men odious and vile in the sight of # 
most holy God, and makes them (sooner 
later, as penitent or as punished to extrem 
and without resource) vile in their own eye 
and in a while they become vile in the ey 
of all about them. These filthy dre 
dream themselves into a fool’s paradi 
earth, and into a real hell at last: let th 
character, course, and end, be our seasonab 
and sufficient warning ; like sins will produ 
like punishments and miseries. Here, _ 

I. The character of these deceivers is de 
scribed. ) a 

1. They defile the flesh. The flesh or bod 
is the immediate seat, and often the irritatin 
occasion, of many horrid pollutions ; 
these, though done in and against the 
do greatly defile and grievously maim 
wound thesoul. Fleshly lusts do war agains 
the soul, 1 Pet. ii. 11; and in 2 Cor. vii. 1 w 
read of filthiness of flesh und spirit, each o 
which, though of different kinds, defiles the 
whole man. aay “? 

2. They despise dominion, and speak ev 
of dignities, are of a disturbed mind and a se- 
ditious spirit, forgetting that the powers tha 
be are ordained of God, Rom. xiii. 1. 
requires us to speak evil of no man (Tit. iii. 2); 
but it is a great aggravation of the sin of 
evil-speaking when what we say is pointed at 
magistrates, men whom God has set in au- 
thority over us, by blaspheming or speaking 
evil of whom we blaspheme God himself. 
Or if we understand it, as some do, with re= 
spect to religion, which ought to have the 
dominion in this lower world, such evil- 
speakers despise the dominion of conscience, 
make a jest of it, and would banish it out of 
the world; and as for the word of God, the 
rule of conscience, they despise it. The re- 
velations of the divine will go for little with” 
them; they are a rule of faith and manners. 
but not till they have explained them, and 
imposed their sense of them upon all about 
them. Or, as others account for the sense 
‘of this passage, the people of God, truly and 
specially so, are the dignities here spoken” 
of or referred to, according to that of the 


psalmist, Touch not mine anointed, and do my 

preps no harm, Ps. cv. 15. ‘They speak 

evil, &c. Religion and its serious professors 
have been always and every where evil spoken 
of. ‘Though there is nothing in religion but 
what is very good, and deserves our highest 
regards, both as it is perfective of our natures 
and as it is subservient to our truest and 
highest interests; yet this sect, as its enemies 
are pleased to call it, 7s every where spoken 
against, Acts xxviii. 22. 

On this occasion the apostle brings in Mi- 
chuel the archangel, &c., v.9. Interpreters 
are at a loss what is here meant by the body 
of Moses. Some think that the devil con- 
tended that Moses might have a public and 

honourable funeral, that the place where he 
was interred might be generally known, 
_ hoping thereby to draw the Jews, so natu- 
_ rally prone thereto, to a new and fresh in- 
stance of idolatry. Dr. Scott thinks that by 
the body of Moses we are to understand the 
‘Jewish church, whose destruction the devil 
strove and contended for, as the Christian 
church is called the . dy of Christ in the 
_ New-Testament style. Others bring other 
- interpretations, which | will not here trouble 
_ the reader with. Though this contest was 
mightily eager and earnest, and Michael was 
victorious in the issue, yet he would not bring 

a railing accusation against the devil himself ; 

_ he knewa good causeneeded nosuch weapons 
tobe employed in its defence. It is said, He 
durst not bring, &c. Why durst he not? 
Not that he was afraid of the devil, but he 
believed God would be offended if, in such a 
dispute, he went that way to work; he 

_ thought it below him to engage in a trial of 
skill with the great enemy of God and man 
which of them should out-scold or out-rail 
_ the other: a memorandum to all disputants, 
never to bring railing accusations into their 
disputes. Truth needs no supports from 
falsehood or scurrility. Some say, Michael 
~ would not bring a railing accusation against 
_ the devil as knowing beforehand that he 
~ would be too hard for him at that weapon. 
_ Some think the apostle refers here to the re- 
_ markable passage we have, Num. xx. 7—14. 
: ‘Satan would have represented Moses under 
disadvantageous colours, which he, good 
man, had at that time, and upon that occa- 
sion, given but too much handle for. Now 
Michael, according to this account, stands up 
im defence of Moses, and, in the zeal of an 
upright and bold spirit, says to Satan, The 
Lord rebuke thee. He would not stand dis- 
puting with the devil, nor enter into a par- 
ticular debate about the merits of that special 
cause. He knew Moses was his fellow- 
servant, a favourite of God, and he would 
not patiently suffer him to be insulted, no, 
not by the prince of devils; but in a just in- 
dignation cries out, The Lord rebuke thee : 
like that of our Lord himself (Matt. iv. 10), 
Get thee hence, Satan. Moses was a dignity, 
amagistrate, one beloved and preferred by 


| 


rs 


JUDE. 


Contumacious professors, 
the great God; and the archangel thought it 
insufferable that such a one should be so 
treated by a vile apostate spirit, of how high 
an order soever. So the lesson hence is that 
we ought to stand up in defence of thuse 
whom God owns, how severe soever Satan 
and his instruments may be in their censures 
of them and their conduct. ‘Those who cen- 
sure (in particular) upright magistrates, upon 
every slip in their behaviour, may expect to 
hear, The Lord rebuke thee ; and divine re- 
bukes are harder to be borne than careless 
sinners now think for. 

3. They speak evil of the things which they 
know not, &c., v. 10. Observe, Those who 
speak evil of religion and godliness speak evii’ 
of the things which they know not ; for, if they 
had known them, they would have spoken 
well of them, for nothing but good and eéxcel- 
lent can be truly said of religion, and it is 
sad that any thing different or opposite 
should ever be justly said of any of its pro- 
fessors. A religious life is the most safe, 
happy, comfortable, and honourable life that 
is. Observe, further, Men are most apt to 
speak evil of those persons and things that 
they know least of. How many had never 
suffered by slanderous tongues if they had 
been better known! On the other hand, re- 
tirement screens some even from just censure. 
But what they know naturally, &c. It is 
hard, if not impossible, to find any obstinate’ 
enemies to the Christian religion, who do not 
in their stated course live in open or secret 
contradiction to the very principles of natural 
religion: this many think hard and un- 
charitable ; but I am afraid it will appear too 
true in the day of the revelation of the righteous 
judgment of God. ‘The apostle likens such to 
brute beasts, though they often think and 
boast themselves, if not as the wisest, yet at 
least as the wittiest part of mankind. In 
those things they corrupt themselves ; that is, 
in the plainest and most natural and necessary 
things, things that lie most open and obvious 
to natural reason and conscience; even in 
those things they corrupt, debase, and defile 
themselves: the fault, whatever it is, lies not 
in their understandings or apprehensions, but 
in their depraved wills and disordered appe- 
tites and affections; they could and might 
have acted betier, but then they must have 
offered violence to those vile affections which 
they obstinately chose rather to gratify than 
to mortify. 

4, Inv. 11 the apostle represents them as 
followers of Cain, and in v. 12, 13, as athe- 
istical and profane people, who thought little, 
and perhaps believed not much, of God or a 
future world—as greedy and covetous, who, 
so they could but gain present worldly ad- 
vantages, cared not what came next—rebels 
against Godand man, who, like Core, ran into 
attempts in which they must assuredly perish, 
as “he did. Of such the apostle further 
says, (1.) These are spots in your feasts of 
charity—the ayama or love-feasts, so much 
86—VL 


err Ora” Yer aA 
Contumacious professors 


Ee tae 
4 


i%: 


spoken of by the ancients. They happeneds 


by whatever means or mischance, to be ad-| 


mitted among them, but were spots in them, 
defiled and defiling. Observe, It is a great 
reproach, though unjust and accidental, to 
religion, when those who profess it, and join 
in the most solemn institution of it, are in 
heart and life unsuitable and even contrary 
to it: These are spots. Yet how common 
in all Christian societies here on earth, the 
very best not excepted, are such blemishes ! 
The more is the pity. The Lord remedy it 
in his due time and way, not in men’s blind 
and rigorous way of plucking up the wheat 
with the tares. But in the heaven we are 
waiting, hoping, and preparing for, there is 
none of this mad work, there are none of 
these disorderly doings. (2.) When they feast 
with you, they feed themselves without fear. 
Arrant gluttons, no doubt, they were; such 
as minded only the gratifying of their appe- 
tites with the daintiness and abundance of 
their fare; they had no regard to Solomon’s 
caution, Prov. xxiii. 2. Note, In common 
eating and drinking a holy fear is necessary, 
much more in feasting, though we may some- 
times be more easily and sensibly overcome 
at a common meal than at a feast ; for, in the 
case supposed, we are less upon our guard, 
and sometimes, at least to some persons, the 
plenty of a feast is its own antidote, as to 
others it may prove a dangerous snare. (3.) 
Clouds they are without water, which promise 
rain in time of drought, but perform nothing 
of what they promise. Such is the case of 
formal professors, who at first setting out 
promise much, like early-blossoming trees in 
a forward spring, but in conclusion bring 
forth little or no fruit—Carried about of 
winds, light and empty, easily driven about 
this way or that, as the wind happens to set ; 
such are empty, ungrounded professors, an 
easy prey to every seducer. It is amazing to 
hear many talk so confidently of so many 
things of which they know little or nothing, 
and yet have not the wisdom and humility 
to discern and be sensible how little they 
know. How happy would our world be if men 
citherknew more or practically knew how little 
they know! (4.) Trees whose fruit withereth, 
&c. Trees they are, for they are planted in the 
Lord’s vineyard, yet fruitless ones. Observe, 
Those whose fruit withereth may be justly 
said to be without fruit. As good never a 
whit as never the better. It is a sad thing 
when men seera to begin in the Spirit and 
end in the flesh, which ig almost as common a 
ease as it is an awful one. The text speaks 
of such as were iwice dead. One weuld 
think to be once dead were enough; we 
none of us, till grace renew us to a higher 
degree than ordinary, love to think of dying 
once, though this is appointed for us all. 
What then is the meaning of this being twice 
dead? ‘They had been once dead in their 
Latural, falien, lapsed state ; but they seemed 


vw recover, and, as 2 man in a swoon, to be! 


brought to life ag: 
them the profess y 
But now they are d gain by the 
proofs they have given of their h po 
whatever they seemed, ther had n 
truly vital in them.—Plucked up by i 
as we commonly serve dead trees, from 
we expect no more fruit. They are 
dead, dead; why cumber they the ground 
Away with them to the fire. (5.) Raging wav 
of the sea, boisterous, noisy, and clamorous 
full of talk and turbulency, but with litt 
(if any) sense or meaning : Moaming out 
own shame, creating much uneasiness to 
of better sense and calmer tempers, w 
yet will in the end turn to their own gre 
shame and just reproach. The psalm 
prayer ought always to be that of 
honest and good man, “ Let integrity 
rightness preserve me (Ps. xxv. 21), and 
will not, let me be unpreserved.” If ho: 
signify little now, knavery will signify 
less, and that in a very little while. | 
waves are a terror to sailing passengers ; bu 
when they have get to port, the waves ar 
forgotten as if no longer m being: their noi 
and terror are for ever ended. (6.) Wi 
ing stars, planets that are erratic in» 
motions, keep not that steady reg 
course which the fixed ones do, but 
their stations, that one has sometimes m 
ado to know where to find them. This 
sion carries in it a very lively emblem o 
teachers, who are sometimes here and 
times there, so that one knows not whe’ 
how to fix them. In the main thin, 
least, one would think something sho’ 
fixed and steady ; and this might be w 
infallibility, or any pretensions to it in 
mortals. In religion and politics, the 
subjects of present debate, surely the 
certain stamina in which wise and go 
nest and disinterested, men might 
without throwing the populace into 
most anguish and distress of mind, or 
ing up their passions ito rage an 
without letting them know what they 
whereof they affirm. ees 
I. The doom of this wicked people: 
clared: To whom is reserved the blac 
darkness for ever. False teachers ar 
pect the worst of punishments in this 
future world: not every one who tea 
mistake any thing that is not exac 
(for who then, in any public assembl 
open a Bible to teach others, unl 
thought himself equal or superior 
angels of God in heaven?) but every on 
prevaricates, dissembles, would lead 
into by-paths and side-ways, that h 
have opportunity to make a gain or 
them, or (in the apostle’s phrase) | 
merchandize of them, 2 Pet. ii. 
enough of this. As for the bla 
darkness for ever, I shall only say 
terrible expression, with all the h 
ports, belongs to faise teachers, 


_ slanderously so called, who corrupt the word 

_ of God, and betray the souls of men. If this 
will not make both ministers and people cau- 
tious, 1 know not what will. 

Of the prophecy of Enoch @, 14, 15) we 
have no mention made in any other part or 
place of scripture ; yet now it is scripture 
that there was such prophecy. One plain 
text of scripture is proof enough of any one 
point that we are required to believe, espe- 
cially when relating to a matter of fact; but 
in matters of faith, necessary saving faith, 
God has not seen fit (blessed be~his holy 
name he has not) totry us so far. ‘There is no 
fundamental article of the Christian religion, 
truly so called, which is not inculcated over 

_ and over in the New Testament, by which we 
may know on what the Holy Ghost does. and 
consequently on what we ought, to lay the 
_ greatest stress. Some say that this prophecy 
of Enoch was preserved by tradition in the 
_ Jewish church ; others that the apostle Jude 
was immediately inspired with the notice of 
it: be this as it may, it is certain that there 
“was such a prophecy of ancient date, of long 
_ standing, and universally received in the Old- 
Testament church; and it is a main point 
of our New-Testament creed. Observe, 1. 
_ Christ’s coming to judgment was prophesied of 
as early as the middle of the patriarchal age, 
_ and was therefore even then a received and 
acknowledged truth— The Lord cometh with 
his holy myriads, including both angels and 
_ the spirits of just men made perfect. What 
a glorious time will that be, when Christ shall 
come with ten thousand of these ! And we are 
told for what great and awful ends and pur- 
poses he will come so accompanied and 
attended, namely, to execute judgment upon 
all. 2. It was spoken of then, so long ago, 
_asathing just at hand: “ Behold, the Lord 
cometh ; he isjust a coming, he will be upon 
_ you before you are aware, and, unless you be 
very cautious and diligent, before you are 
provided to meet him comfortably. He 
cometh, (1.) To execute judgment upon the 
wicked. (2.) To convince them. Observe, 
~ Christ will condemn none without precedent, 
_ trial, and conviction, such conviction as shall 
_ at least silence themselves. They shall have 
no excuse or apology to make that they 
either can or dare then stand by. Then every 
mouth shall be stopped, the Judge and his 
sentence shall be (by all the impartial) ap- 
proved and applauded, and even the guilty 
condemned criminals shall be speechless, 
though at present they want not bold and 
specious pleas, which they vent with all as- 
surance and confidence ; and yet it is certain 
that the mock-trials of prisoners in the jail 
among themselves and the real trial at the 
bar before the proper judge soon appear to 
be very different things. 
I cannot pass v. 15 without taking notice 
~- how often, and how emphatically, the word 
ungodly is repeated in it, no fewer than 


_ycpegeiee JUDE. 


_ Contumacious professors, — 
ungodly deeds, and, as to the maxner, un- 
godly committed. Godly or ungodly signifies 
little with men now-a-days, unless it be to 
scoff at and deride even the very expres- 
sions ; but it is not so in the language of tne 
Holy Ghost. Note, Omissions, as well as 
commissions, must be accounted for inthe day 
of judgment. Note, further, Hard speeches 
of one another, especially if ill-grounded, will 
most certainly come into account at the 
judgment of the great day. Let us ali ta 
care in time. ‘If thou,” says one of ow 
good old puritans, ‘‘ smite (a miscalled he. 
retic, or) a schismatic, and God find a real 
saint bleeding, look thou to it, how thou wilt 
answer it.” It may be too late to say before 
the angel that it was an error, Eccl. v. 6. 
only here allude to that expression of the 
divinely inspired writer. 

16 These are murmurers, com- 
plainers, walking after their own 
lusts; and their mouth speaketh great 
swelling words, having men’s persons 
in admiration because of advantage. 
17 But, beloved, remember ye the 
words which were spoken before of 
the apostles of our Lord Jesus Christ ; 
18'How that they told you there 
should be mockers in the last time, 
who should walk after their own un- 
godly lusts. 19 These be they who 
separate themselves, sensual, having 
not the Spirit. 20 But ye, be- 
loved, building up yourselves on your 
most holy faith, praying in the Holy 
Ghost, 21 Keep yourselves in the 
love of God, looking for the mercy of 
our Lord Jesus Christ unto eternal 
life. 22 And of some have compas- 
sion, making a difference: 23 And 
others save with fear, pulling them 
out of the fire; hating even the gar- 
ment spotted by the flesh. 24 Now. 
unto him that is able to keep you 
from falling, and to present you fault- 
less before the presence of his glory 
with exceeding joy. 25 To the only 
wise God our Saviour, be glory and 
majesty, dominion and power, both 
now and ever. Amen. 

Here, I. The apostle enlarges further on 
the character of these evil men and seducers. 
they are murmurers, complainers, &c., v. 16. 
Observe, A murmuring complaining temper, 
indulged and expressed, lays men under a 
very bad character ; such are very weak at 
least, and for the most part very wicked.’ 
They murmur against God and his provi- 


four times: ungodly men, ungadly sinners, | dence, against men and their conduct; they 


nd VOL. IX. 


oc 


Exhortation to the faithful. 


are angry at every thing that happens, and 
never pleased with their own state and con- 
dition in the world, as not thinking it good 
enough for them. Such walk after their own 
lusts ; their will, their appetite, their fancy, 
are their only rale and law. Note, ‘Those 
who please their sinful appetites are most 
prone to yield to their ungovernable passions. 

II. He proceeds to cautionand exhort those 
to whom he is writing, v. 17—23. Here, 

1. He calls them to remember how they 
had been forewarned: But, beloved, remem- 
ber, &c., v. 17. “ Remember, take heed that 
you think it not strange (so as to stumble 
and be offended, and have your faith stag- 
gered by it) that such people as the seducers 
before described and warned against should 
arise (and that early) in the Christian church, 
seeing all this was foretold by the apostles of 
our Lord Jesus Christ, and consequently the 
accomplishment of it in the event is a con- 
firmation of your faith, instead of being in 
the least an occasion of shaking and unset- 
tling you therein.” Note, (1.) Those who 
would persuade must make it evident that 
they’ sincerely love those whom they would 
persuade. Bitter words and hard usage never 
did nor ever will convince, much less _per- 
susde any body. (2.) The words which in- 
spired persons have spoken (or written), duly 
remembered and reflected on, are the best 
preservative against dangerous errors; this 
will always be so, till men have learnt to 
speak better than God himself. (3.) We 
ought not to be offended if errors and perse- 
cutions arise and prevail in the Christian 
church ; this was foretold, and therefore we 
should not think worse of Christ’s person, 
doctrine, ‘or cross, when we see it fulfilled. 
See 1 Tim. iv. 1, and 2 Tim. iii. 1, and 2 Pet. 
ii. 3. We must not think it strange, but 
comfort ourselves with this, that in the midst 
of all this confusion Christ will maintain his 
church, and make good his promise, that the 
gates of hell shall not prevail against it, Matt. 
xvi. 18. (4.) The more religion is ridiculed 
and persecuted the faster hold we should 
take and keep of it; being forewarned, we 
should show that we are fore-armed ; under 
such trials we should stand firm, and not be 
soon shaken in mind, 2 Thess. ii. 2. 

2. He guards them against seducers by a 
further description of their odious character: 
These are those who separate, &c., v.19. Ob- 
serve, (1.) Sensualists are the worst sepa- 
ratists. ‘They separate themselves from God, 
and Christ, and his church, to the deyil, the 
word, and the flesh, by their ungodly courses 
and vicicus practices ; and this is a great deal 
worse than separation from any particular 
branch of the visible church on account of 
opinions or modes and circumstances of ex- 
ternal government or worship, though many 
can patiently bear with the former, while they 
are pientifully and almost perpetually railing 
at the latter, as if no sin were damnable but 
what they are pleased to call schism. (2.) 


JUDE. beth ha 


Riter. 
Sensual men have not the Spinit, 
God and Christ, the Spirit of holi 
whoever has not, is none of Christ’s, does 
beiong to him, Rom. viii. 9. (3.) The wor 
others are the better should we endeave 
and approve ourselves to be ; the more bus 
Satan and his instruments are to perve 
others, in ‘udgment or practice, the mo 
tenacious should we be of sound doctrir 
and a good conversation, holding fast t 
faithful word, as we have been (divinely 
taught, holding the mystery of the faith in 
pure conscience, Tit. i. 9; 1 ‘Tim. iii. 9. 
3. He exhorts them to persevering cor 
stancy in truth and holiness. a 
(1.) Building up yourselves in your mo: 
holy faith, v. 20. Observe, The way to holi 
fast our profession is to hold onin it. Havin 
laid our foundation well in a sound faith, an 
a sincere upright heart, we must build upo 
it, make further progress continually ; and y 
should take care with what materials w 
carry on our building, namely, gold, sik 
precious stones, not wood, hay, stubble, 1Co 
ili. 12. Right principles and a regular co) 
versation will stand the test even of the fier 
trial; but, whatever we mix of baser allo 
though we be in the main sincere, we shi 
suffer loss by it, and though our persons | 
saved all that part of our work shall be 
sumed ; and, if we ourselves escape, it w 
with great danger and difficulty, as L 
house on fire on every side. a, 
(2.) Praying in the Holy Ghost. Obs 
[1.] Prayer is the nurse of faith ; the way ta 
build up ourselves in our most holy faith is t 
continue instant in prayer, Rom. xii. 12. 
Our prayers are then most likely to preva 
when we pray in the Holy Ghost, that i 
under his guidance and influence, accordin 
to the rule of his word, with faith, fe 
and constant persevering importunity; th 
is praying in the Holy-Ghost, whether it t 
done by or without a set prescribed form. — 
(3.) Keep yourselves in the love of Goa 
v. 21. [1.] “ Keep up the grace of love t 
God in its lively vigorous actings and exer 
cises in your souls.” [2.] “Take heed ¢ 
throwing yourselves out of the love of Ge 
to you, or its delightful, cheering, strength 
ening manifestations ; keep yourselves inth 
way of God, if youwould continue in his ley 
(4.) Looking for the mercy, &c. [1.] Eterna 
life is to be looked for only through mere 
mercy is our only plea, not merit ; or if me! 
not our own, but another’s, who has merit 
for us what otherwise we could have laid a 
claim to, nor have entertained any well 
grounded hope of. [2.] It is said, not on 
through the mercy of God as our Creatoi 
but through the mercy of our Lord Jest 
Christ as Redeemer ; all who come to heave 
must come thither through our Lord Jesu 
Christ ; for there ts no other name under heavel 
given among men by which we must be savet 
but that of the Lord Jesus only, Acts. iv. 
compared with v.10 [3.] A believing ex 


life will arm us against 
of sin (2 Pet. iii. 14); a lively faith 
d hope will help us to mortify 
lusts. 
; directs them how to behave towards 
hren- And of some have compas- 
p. 22, 23. Observe, (1.) We ought 
we can to rescue others out of the 
‘the devil, that they may be saved 
‘recovered, when entangled therein, 
dangerous errors, or pernicious prac- 
Weare not only (under God) our own 
s, but every man ought to be, as much 
in him lies, his brother’s keeper ; none but 
icked Cain will contradict this, Gen. iv. 9. 
st watch over one another, must faith- 
yet prudently, reprove each other, and 
agood example to all about us. (2.) This 
st be done with compassion, making a dif- 
” How is that? We must distinguish 
ween the weak and the wilful. [1.] Of 
le we must have compassion, treat them 
h all tenderness, restore them in the spirit 
neekness, not be needlessly harsh and 
ere in our censures of them and their ac- 
is, nor proud and haughty in our conduct 
rds them ; not implacable, nor averse to 
Nciliation with them, or admitting them 
he friendship they formerly had with us, 
len they give evident or even strongly 
jeful tokens of a sincere repentance: if 
id has forgiven them, why should not we? 
@ infinitely more need his forgiveness than 
ey do, or can do, ours, though perhaps 
ther they nor we are justly or sufficiently 
sible of this. [2.] Others save with fear, 
ging upon them the terrors of the Lord: 
Endeavour to frighten them out of their 
preach hell and damnation to them.” 
what if prudence and caution in ad- 
ing even the most just and severe 
be what are primarily and chiefly 
atimated—(I do but offer it for consi- 
on); as if he had said, “ Fear lest you 
= your own good intentions and ho- 
igns by rash and imprudent manage- 
that you do not harden, instead of 
ming, even where greater degrees of 
ity are requisite than in the imme- 
foregoing instance.” We are often 
to over-do, when we are sure we mean 
y, and think we are right in the main; 
he very worst are not needlessly, nor 
, nor to extremity, to be provoked, lest 
thereby further hardened through our 
‘Hating even the garment spotted 


JUDE. 


Concladlol 


the utmost distance from what is or appears | 


evil, and designing arid endeavouring that 
others may do so too. Avoid all that leads 
to sin or that looks like sin,” 1 Thess. v. 22. 
III. The apostle concludes this epistle with 
a solemn ascription of gla, “~ the great God, 
v. 24, 25. Note, 1. Whateve- subject 
or argument we have been treating os, ‘ascrib- 
ing glory to God is fittest for us to conclude 
with. 2. God is able, and he is as willing as 
able, to keep us from falling, and to present 
us faultless before the presence of his glory ; 
not as those who never have been faulty (for 
what has once been done can never be ren- 
dered undone, even by Omnipotence itself, 
for that implies a contradiction), but as those 
whose faults shall not be imputed, to their 
ruin, which, but for God’s mercy and a Sa- 
viour’s merits, they might most justly have 
been.—Before the presence of his glory. Ob- 
serve, (1.) The glory of the Lord will shortly 
be present. We now look upon it as distant, 
and too many look upon it as uncertain, but 
it will come, and it will be manifest and ap- 
parent. Every eye shall see him, Rev. i.7 
This is now the object of our faith, but here- 
after (and surely it cannot now be long) it 
will be the object of our sense; whom we 
now believe in, him we shall shortly see, to 
our unspeakable joy and comfort or inex- 
pressible terror and consternation. See 
1 Pet. i. 8. (2.) All real sincere believers 
shall be presented, at the Lord Redeemer’s 
appearance and coming, by him their glorious 
head, to the Father, in order to his approba- 
tion, acceptance, and reward. They were 
given to him of the Father, and of all that were 
so given to him he has lost none, nor will lose 
any one, not an individual, a single soul, but 
will present them all perfectly holy and happy, 
when he shall surrender his mediatorial king- 
dom to his God and our God, his Father and 
our Father, John vi. 39, with ch. xvii. 12, 
1 Cor. xv. 24. (3.) When believers shall be 
presented faultless it will be with exceeding 
joy. Alas! now our faults fill us with fears, 
doubts, and sorrows. But be of good cheer ; 
if we be sincere, we shall be, our dear Re- 
deemer has undertaken for it, we shall be 
presented faultless; where there is no sin 
there will be no sorrow; where there is the 
perfection of holiness, there will be the per- 
fection of joy. Surely, the God who can and 
will do all this is worthy to have glory, ma: 
jesty, dominion, and power, ascribed to him, 
both now and for ever! And to this we may 


b the flesh, that is, keeping yourselves at: well, with the apostle, affix our hearty Amen. 


x 


4 
| 


5 hae 


% WITH PRACTICAL OBSERVATION! ee 


Ue 
‘ 


| REVELATION OF ST. JOHN 
THE DIVINE. ii 


Ir ought to be no prejudice to the credit and authority of this book that it hae be 
men of corrupt minds; such as Cerdon and Marcion, and doubted of by men of a : 
for this has been the lot of other parts of holy writ, and of the divine Author of the scrip ure 
himself. The image and superscription of this book are truly sacred and divine, and the mat er 
of it agreeable with other prophetical books, particularly Ezekiel and Daniel ; the church Sf 
God has generally received it, and found good counsel and great comfort in it. From the be- 
ginning, the church of God has been blessed with prophecy. That glorious prediction | of 
breaking the serpent’s head was the stay and support of the patriarchal age; and the many 
prophecies there were concerning the Messiah to come were the gospel of the Old ‘Testament. 
Christ himself prophesied of the destruction of Jerusaiem; and, about the time in which that 
was accomplished, he entrusted the apostle John with this bead of revelation, to deliver it ro 
the church as a prediction of the most important events that should happen to it to the end of 
time, for the support of the faith of his people and the direction of their hope. It is called the 
Revelation, because God therein discovers those things which could never have been sifte 
by the reasonings of human understanding, those deep things of God sae no. mnan kno 
the Spirit of God, and those to whom he reveals them. , si 


¥> ; CHAP. I. by what rules and metliods he 


This chapter is a general preface to the whole book, and contains, in his government ; and, as th 
J. An inscription, declaring the original and the design of it, ia 


ver. 1,2. II. The apostolic benediction pronounced on all those the church, he has made kno) 


who shall pay a due regard to the contents of this book, ver. o i : 
3—8. III. A glorious vision or appearance of the Lord Jesus thing s that’ shall be hereafter hs iS 
Christ to the apostle John, when he delivered to him this revela- yelation which God gave unto Chr: Th 

EN Sl ea gate Christ is himself God, and as su has ligh 


HE Revelation of Jesus Christ, and life in himself, yet, as he su 
which God gave unto him, to] office of Mediator between God and man 


Ne, show unto his servants things which ee his insta Gres 7 

‘iif : e human nature of Christ, thoug 

ies must shortly. come te pass ; ny he with the greatest sagacity, judgme nt, and pe- 
Ye sent and signified zt by his angel unto netration, could not, in a way of Teason, d s- 


his servant John: 2 Who bare re-|cover these great events, which not 
cord of the word of God, and of the | produced by "the wil of 6. but wholly 
testimony of Jesus Christ, and of all Gbject only of divine prescience, and 


am that he saw. come to a created mind only by revelation. 

Here we have, Our Lord Jesus is the great trustee of diy: 

I. What we may call the sages of this | revelation; itis to him that we owe the ave z 
pook. 1. It is the revelation of Jesus Christ. | ledge we have of what we are to expect from 
The whole Bible is so; for all revelation | God and what he expects from us. 3. 3 
comes through Christ and all centres in him; | revelation Christ sent and signified by 
and especially in these last days God has} angel. Observe here the admirable ord 
spoken to us by his Son, and concerning his| divine revelation. God gave it to Chri 
Son. Christ, as the king of his church, has | and Christ employed an angel to commu 
been pleased thus far to let his church know | cate it to the churches. The angels are ( 


a _- +S ae 


messengers; they are ministering spirits to 
| the heirs of salvation. They are Christ’s ser- 
| vants : principalities and powers are subject 
| to him ; all the angels of God are obliged to 
jworship him. 4. ‘The angels signified it to 
| the apostle John. As the angels are the mes- 
| sengers of Christ, the ministers are the mes- 
|} sengers of the churches; what they receive 
|from heaven, they are to communicate to the 
churches. John was the apostle chosen for 
|this service. Some think he was the only 
one surviving, the rest having sealed their 
testimony with their blood. ‘This was to be 
‘the last book of divine revelation; and there- 
‘fore notified to the church by the last of the 
apostles. John was the beloved disciple. 
He was, under the New Testament, as the 
/prophet Daniel under the Old, a man greatly 
|\Deloved. He was the servant of Christ; he 
lwas an apostle, an evangelist, and a prophet ; 
jhe served Christ in all the three extraordinary 
\offices of the church. James was an apostle, 
‘but not a prophet, nor an evangelist; Matthew 
lwas an apostle and evangelist, but not a pro- 
|phet; Luke was an evangelist, but neither a 
\prophet nor anapostle; but John wasall three; 
land so Christ calls him in an eminent sense 
his servant John. 5. John was to deliver 
[this revelation to the church, to all his ser- 
lvants. For the revelation was not designed 
for the use of Christ’s extraordinary servants 
the ministers only, but for all his servants, 
ithe members of the church; they have all a 
right to the oracles of God, and all have their 
concern in them. 

Il. Here we have the subject-matter of this 
revelation, namely, the things that must 
lshortly come to pass. The evangelists give 
us an account of the things that are past; 
prophecy gives us an account of things to 
come. ‘These future events are shown, not 
in the clearest light in which God could have 
set them, but in such a light as he saw most 
\proper, and which would best answer his 
Invise and holy purposes. Had they been as 
jclearly foretold in all their circumstances as 
God could have revealed them, the prediction 
night have prevented the accomplishment ; 
but they are foretold more darkly, to beget in 
i$ a veneration for the scripture, and to en- 
age our attention and excite our enquiry. 
! We have in this revelation a general idea of 
Ithe methods of divine providence and go- 
jvernment in and about the church, and many 
igood lessons may be learned hereby. These 
events (it is said) were such as should come 
ito pass not only surely, but shortly ; that is, 
pthey would begin to come to pass very shortly, 
land the whole would be accomplished in a 
\short time. For now the last ages of the 


lil. Here is an attestation of the prophecy, 
yp. 2. It was signified to John, who bore re- 
cord of the word of God, and of the testi- 
jmony of Jesus Christ, and of all things that 
Ihe saw. It is observable that the historical 


CHAP. I. 


wy bY 


The substance ¥ the book. 


the name of the historian prefixed to them, 
as in the books of Judges, Kings, Chronicles , 
but in the prophetical books the name is al- 
ways prefixed, as Isaiah, Jeremiah, &c. So 
in the New Testament, though John did not 
prefix his name to his first epistle, yet he 
does to this prophecy, as ready to vouch. and 
answer for the truth of it; and he gives us 
not only his name, but his office. He was 
one who bore record of the word of God in 
general, and of the testimony of Jesus in 
particular, and of all things that he saw; he 
was an eye-Witness, and he concealed nothing 
that he saw- Nothing recorded ‘in this re- 
velation was his own invention or imagina- 
tion; but all was the record of God and the 
testimony of Jesus; and, as he added nothing 
to it, so he kept back no part of the counsels 
of God. \ 


3 Blessed is he that readeth, and 
they that \hear the words of this 
prophecy, pnd keep those things 
which are v 
time 7s at hai 


d. 4 John to the seven 
ich are in Asia: Grace 
be unto you,\ and peace, from him 
which is, and\which was, and which 
is to come; \and from the seven 
Spirits which are before his throne ; 
5 And from Jesus Christ, who ts the 
faithful witness, and the first begotten 
of the dead, aid the prince of the 
kings of the earth. Unto him that 
loved us, and washed us from our 
sins in his own Pblood, 6 And hath 
made us kings an\d priests unto God 
and his Father ; t\o him be glory and 
dominion for ever’ and ever. Amen. 
7 Behold, he conieth with clouds; 
and every eye shall\see him, and they 
also which pierced! him: and_ all 
kindreds of the earth shall wail be- 
cause of him. Evela so, Amen. 8 
Iam Alpha and Onhega, the begin- 
ning and the ending,| saith the Lord, 
which is, and which (was, and which 
is to come, the Almighty. 

We have here an apostolic benediction on 
those who should give a dlue regard to this 
divine revelation; and thijs benediction is 
given more generally and mjore especially. 

I. More generally, to all \who either read 
or hear the words of the yyrophecy. This 
blessing seems to be pronou\nced with a de- 
sign to encourage us to study this book, and 
not be weary of looking int\o 1¢ upon ac- 
count of the obscurity of maniy things in it; 
it will repay the labour of the ¢areful and at- 
tentive reader. Observe, 1. It is a blessed 
privilege to enjoy the oracles o God. This 


yritten therein: for the. 


ee 
ee = rT 


Apostolic benediction. 


was one of the principal advantages th/e Jews 
had above \the Gentiles. 2. It is a blessed 
thing to study the scriptures; those are well 
employed who search the scriptures’ 3. It 
is a privilege not only to read the scriptures 
ourselves, but to hear them read by others, 
whe are qualified to give us the sense of what 
they read and to lead us into an un¢lerstand- 
ing of them. 4. It is not sufficient to our 
blessedness that we read and hear /the scrip- 
tures, but we must keep the things that are 
written; we must keep them in our/memories, 
in our minds, in our affections, ajnd in prac- 
tice, and we shall be blessed in thle deed. 5. 
The nearer we come to the accomplishment 
of the scriptures, the greater regjard we shall 
give to them. ‘he time is at hjand, and we 
should be so much the more atfentive as we 
see the day approaching. 

II. The apostolic benedid¢tion is pro- 
nounced more especially and particularly to 
the seven Asian churches, v. 4, These seven 
churches are named in v. ut, end distinct 
messages sent to each of them respectively 
in the chapters following. { The apostolic 
blessing is more expressly directed to these, 
because they were nearest to him, who was 
now in the isle of Patmos, and perhaps he 
had the peculiar care of tm and superin- 
tendency over them, not exqluding any of the 
rest of the apostles, if any pf them were now 
living. Here observe, 

1. What the blessing fis which he pro- 
nounces on all the faithfujl in these churches: 
Grace and peace, holiness and comfort. 
Grace, that is, the good-will of God towards 
us and his good work in, us; and peace, that 
is, the sweet evidence amid assurance of this 
grace. There can be jao true peace where 
there is not true grace; and, where grace 
goes before, peace will /follow. 

2. Whence this blessing is to come. In 
whose name does the apostle bless the 
churches? In the fue of God, of the 
whole Trinity ; for t/his is an act of adora- 
tion, and God only js the proper object of 
it; his ministers must bless the people inno 
name but his along. And here, (1.) The 
Father is first named: God the Father, which 
may be taken either essentially, for God as 
God, or personally, for the first person in the 
ever-blessed Trinity, the God and Father of 
our Lord Jesus Chirist; and he is described 
as the Jehovah who is, and who was, and who 
is to come, eternall, unchangeable, the same 
to the Old-Testarnent church which was, and 
to the New-Testfament church which,is, and 
wko will be the same to the church trium- 
phant which is to come. (2.) The Holy 
Spirit, called the seven spirits, not seven in 
number, nor in nature, but the infinite per- 
fect Spirit of God, in whom there is a diver- 
sity of gifts anjd operations. He is before the 
throne; for, ag God made, so he governs, all 
things by his/ Spirit. (3.) The Lord Jesus 
Christ. He fmentions him after the Spirit, 
because he itended to enlarge more upon 


ee hae 


ZVELATION 


the person of a 
the flesh, whom he | 
earth before; an 
glorious form. Observe the 
count we have here of Christ, v. . 
is the faithful witness ; he was from « 
a witness to all the counsels of 
i. 18), and he was in time a faithful 
to the revealed will of God, wh 
spoken to us by his Son; upon hi 
we may safely depend, for he is a 
witness, cannot be deceived and canno 
ceive us. ([2.] He is the first-beg 
first-born from the dead, or the first p 
and head of the resurrection, the 
who raised himself by his own pow 
who will by the same power raise u 
people from their graves to everlasti 
nour ; for he has begotten them ag 
lively hope by his resurrection from 
dead. ([3.] He is the prince of the kin 
the earth; from him they have thei 
rity ; by him their power is limited and 
wrath restrained ; tie him their counsel 
over-ruled, and to him they are accoun 
This is good news to the church, and if 
good evidence of the Godhead of Christ, w 
is King of kings and Lord of lords. [: 
He is the great friend of his church 
people, one who has done great things 
them, and this out of pure disint 
affection. He has loved them, and, i 
suance of that everlasting love, 
First, Washed them from their sins 
own blood. Sins leave a stain upon the 
a stain of guilt and of pollution. — 
can fetch out this stain but the bl 
Christ; and, rather than it should ne 
washed out, Christ was willing to shed 
own blood, to purchase pardon and 
for them. Secondly, He has made them 
and priests to God and his Father. Ha 
justified and sanctified them, he makes 
kings to his Father; that is, in his Fat 
account, with his approbation, and 0 
glory. As kings, they overcome the 1 
mortify sin, govern their own spirits, 
uer Satan, have power and prevalency 
God in prayer, and shall judge the 
He hath made them priests, given 
access to God, enabled them to ente 
the holiest and to offer spiritual and ; 
able sacrifices, and has given them an 
tion suitable to this character ; and for 
high honours and favours they are boun 
ascribe to him dominion and glory for | 
[5.] He will be the Judge of the 
Behold, he cometh, and every eye sh 
him, v. 7. This book, the Revelation. 
and ends with a prediction of th 
coming of the Lord Jesus Christ. 
should set ourselves to meditate fr 
upon the second coming-of Christ, 
it in the eye of our faith and exp! 
Johnspeaksasif he saw that day: “‘E 
cometh, as sure as 1f you beheld him with yo 
eyes. He cometh with clouds, which + 4 
‘ . ‘ we 4 


Pe ch ® 
et se »* 


». He will 


blicly : 


vho e pierced him and have not re- 


‘pented and of all who have wounded and| 
erucified: him afresh by their apostasy from | 


him, and to the astonishment of the pagan 
world. For he comes to take vengeance on 
those who know not God, as well as on those 
hat obey not the gospel of Christ. [6.] This 
‘account of Christ is ratified and confirmed 
y himself, v. 8. Here our Lord Jesus justly 
allenges the same honour and power that 
ascribed to the Father, v. 4. He is the 
sinning and the end; all things are from 
him and for him; he is the Almighty ; he is 
ie same eternal and unchangeable one. 
surely whoever presumes to blot out 
character of this name of Christ deserves 
ve his name blotted out of the book of 
Those that honour him he will honour ; 
those whe despise him shall be lightly 
emed , 


De: 


) 1 John, who also am your bro- 
er, and companion in tribulation, 
id in the kingdom and patience of 
esus Christ, was in the isle that is 
ed Patmos, for the word of God, 

and for the testimony of Jesus Christ. 
0 I was in the Spirit on the Lord’s 

, and heard behind me a great 
ice, as of a trumpet, 11 Saying, 
am Alpha and Omega, the first and 
th Jast: and, What thou seest, write 
‘m a book, and send it unto the seven 
‘churches which are in Asia; unto 
Ephesus, and unto Smyrna, and unto 
Pergamos, and unto Thyatira, and 
9 Sardis, and unto Philadelphia, 

and unto Laodicea. 12 And I turned 
to see the voice that spake with me. 
And being turned, I saw seven golden 
undlesticks; 13 And in the midst 
the seven candlesticks one like 

ato the Son of man, clothed with a 
garment down to the foot, and girt 
abovt the paps with a golden girdle. 
14 His head and his hairs were white 
like wool, as white as snow; and his 
eyes were as aflameof fire; 15 And 
his feet Jike unto fine brass, as if they 
bummed in a furnace; and his voice as 
_the sound of many waters. 16 And 
_he had in his right hand seven stars : 
and out of his mouth went a sharp 
twoedged sword: and his counte- 
nance was as the sun shineth in his 


strength. 17 And when I saw him. 


< 


. es 
. a 
idle die 4 


BL abn’ vision of Chr 
[I fell at his feet as dead. And he 
\laid his right hand upon me, saying 
lunto me, Fear not; I am the first 
|and the last: 18 I amhe that liveth, 
and was dead; and, behold, I am 
alive for evermore, Amen; and have 
the keys of hell and of death. 19 
Write the things which thou hast 
|seen, and the things which are, and 
the things which shall be hereafter; 
|20 The mystery of the seven stars 
which thou sawest in my right hand, 
and the seven golden candlesticks. 
The seven stars are the angels of the 
seven churches: and the seven can- 
dlesticks which thou sawest are the 
seven churches. 


We have now come to that glorious vision 
which the apostle had of the Lord Jesus 
Christ, when he came to deliver this revela- 
tion to him, where observe, 

I. The account given of the person who 
was favoured with this vision. He describes 
himself, 1. By his present state and condi- 
tion. He was ihe brother and companion of 
these churches in tribulation, and in the king- 
dom and patience of Christ. He was, at their 
time, as the rest of true Christians were, a 
persecuted man, banished,.and perhaps im- 
prisoned, for his adherence to Christ. He 
was their brother, though an apostle; he 
seems to value himself upon his relation to 
the church, rather than his authority in it: 
Judas Iscariot may be an apostle, but not a 
brother in the family of God. He was their 
companion: the children of God should 
choose communion and society with each 
other. He was their companion in tribula- 
tion: the persecuted servants of God did not 
suffer alone, the same trials are accom- 
plished in others. He was their companion 
in patience, not only a sharer with them in 
suffering circumstances, but in suffering 
graces: if we have the patience of the saints, 
we should not grudge to meet with their 
trials. He was their brother and companion 
in the patience of the kingdom of Christ, a 
sufferer for Christ’s cause, for asserting his 
kingly power over the church and the world, 
and for adhering to it against all who would 
usurp upon it. By this account he gives of 
his present state, he acknowledges his en- 
gagements to sympathize with them, and to 
endeavour to give them counsel and comfort, 
and bespeaks their more careful attention to 
what he had to say to them from Christ their 
common Lord. 2. By the place where he 
was when he was favoured with this vision: 
he was in the isle Patmos. He does not 
say who banished him thither. It becomes 
Christians to speak sparingly and modestly 
of their own sufferings. Patmos is said to 
be an island in the A¢gean Sea, one of thoso 


" , © 
= 

x 

be 


mT” AES 
u 


John’s vision of Christ. 


ment it was the apostle’s comfort that he did 
not suffer as an evil-doer, but that it was for 
the testimony of Jesus, for bearing witness 
to Christ as the Immanuel, the Saviour. This 
was a cause worth suffering for; and the 
Spirit of glory and of God rested upon this 
persecuted apostle. 3. ‘The day and time in 
which he had this vision: it was the Lord’s 
day, the day which Christ had separated and 
set apart for himself, as the eucharist is 
called the Lord’s supper. Surely this can be 
no other than the Christian sabbath, the first 
day of the week, to be observed in remem- 
brance of the resurrection of Christ. Let us 
who call him our Lord honour him on his 
own day, the day which the, Lord hath made 
and in which we ought to rejoice. 4. The 
frame that his soul was in at this time: He 
was in the Spirit. Hewas not only in a rap- 
ture when he received the vision, but before 
he received it ; he was in a serious, heavenly, 
spiritual frame, under the blessed gracious 
influences of the Spirit of God. God usually 
prepares the souls of his people for uncom- 
mon manifestations of himself, by the quick- 
ening sanctifying influences of his good 
Spirit. Those who would enjoy communion 
with God on the Lord’s day must endeavour 
to abstract their thoughts and affections from 
flesh and fleshly things, and be wholly taken 
up with things of a spiritual nature. 

IT. The apostle gives an account of what 
he heard when thus in the Spirit. An alarm 
was given as with the sound of a trumpet, 
and then he heard a voice, the voice of Christ 
applying to himself the character before 
given, the first and the lust, and commanding 
the apostle to commit to writing the things 
that were now to be revealed to him, and 
to send it immediately to the seven Asian 
churches, whose names are mentioned. Thus 
our Lord Jesus, the captain of our salvation, 
gave the apostle notice of his glorious ap- 
pearance, as with the sound of a trumpet. 

III We have also an account of what he 
saw. He turned to see the voice, whose it was 
and whence it came; and then a wonderful 
scene of vision opened itself to him. 

1. He saw a representation of the church 
under the emblem of seven golden candlesticks, 
as it is explained in the last verse of the 
chapter. ‘The churches are compared to can- 
dlesticks, because they hold forth the light 
of the gospel to advantage. The churches 
are not candles : Christ only is our light, and 
his gospel our lamp; but they receive their 
light from Christ and the gospel, and hold it 
forth to others. They are golden candle- 
sticks, for they should be precious and pure, 
comparable to fine gold ; not only the minis- 
ters, but the members of the churches ought 
to be such; their light should so shine before 
men as to engage others to give glory to God. 

2. He saw a representation of the Lord 
Jesus_Christ in the midst of tlre golden can- 


: ¢ 2s =~ 7a 1 
REVELATION. 
ealled Cyclades, and was about thirty-five | dlesticks ; for he h 
miles in compass; but under this confine-| churches always to the 


pT ar 


filling them with light, and li 
he is the very animating informin 
the church. And here we observe, 

(1.) The glorious form in which 
peared in several particulars. [1.] He 
clothed with a garment down to the fooi 
princely and priestly robe, denoting ri 
teousness and honour. [2.] He was , 
about with a golden girdle, the breast-plate 
the high priest, on which the names 
people are engraven ; he was ready girt 
all the work of a Redeemer. [3.] His 
and hairs were white like wool or snow. ¥ 
was the Ancient of days; his hoary head wa 
no sign of decay, but was indeed a crown 
glory. [4.] His eyes were as a flame of fir 
piercing and penetrating into the very hea 
and reins of men, scattering terrors: a’ 
his adversaries. [5.] His feet were like 
fine burning brass, strong and stedfast, s 
porting his own: interest, subduing his 
mies, and treading them fo powder. 
His voice was as the sound of many waters, ¢ 
many rivers falling in together. He can‘at 
will make himself heard to those who are af 
off as well as to those who are near. 1] 
gospel is a profluent and mighty stream 
by the upper springs of infinite wisdom an 
knowledge. [7.] He had in his right ha 
seven stars, that is, the ministers of the 
churches, who are-under his direction, 
all their light and influence from him, 
are secured and preserved hy him. [8.] Oi 
of his mouth went a two-edged sword, hh 
word, which both wounds and heals, strik 
at sins on the right hand and on the 
[9.] His countenance was as the sun s 
its strength too bright and dazzling for 
tal eyes.to behold. 

(2.) The impression this appearan 
Christ made upon the apostle John (wv. 
He fell at the feet of Christ as dead ; h 
overpowered with the greatness of the | 
and glory in which Christ appeared, th 
he had been so familiar with him befo 
How well is it for us that God speaks to 1 
by men like ourselves, whose terrors sh 
not make us afraid, for none can se 
face of God and live! 

(3.) The condescending goodness 
Lord Jesus to his disciple: He laid his | 
upon him, v.17. He raised him up; 1e ( 
not plead against him with his great pow 
but he put strength into him, he spoke } 
words to him. [1.] Words of comfort 
encouragement: Fear not. He commant 
away the slavish fears of his disciple. [ 
Words of instruction, telling him parti 
who he was that thus appeared to him 
here he acquaints him, First, With his 
nature: The first and the last. S§ 
With his former sufferings; I was a 
very same that his disciples saw 1 
cross dying for the sins of men. 
With his resurrection and life: “ I jp 


-: 


ht 


and opened the grave, and am partaker of an| planted by the apostle Paul (Acts xix.), and 
endless s life.’ Fourthly, With his office and | afterwards watered and governed by John, 
authority : I have the keys of hell and of| who had his residence very much there. We 
death, a sovereign dominion in and over the|can hardly think that Timothy was the 
invisible world, opening and none can shut, | angel, or sole pastor and bishop, of this 
_ shutting so that none can open, opening the | church at this time,—that he who was of a 

gates of death when he pleases and the gates | very excellent spirit, and naturally cared for 
_ of the eternal world, of happiness or misery, | the good state of the souls of the people, 

as the Judge of all, from whose sentence|should become so remiss as to deserve the 

there lies no appeal. Fifthly, With his will | rebukes given to the ministry of this church. 

and pleasure: Write the things which thou| Observe, 2. From whom this epistle to 
Ephesus was sent ; and here we have one of 
those titles that were given to Christ in his 
appearance to John in the chapter fore- 
going: He that holds the seven stars in his 
right hand, and walks in the midst of the 
seven golden candlesticks, ch. i. 13,16. This 


hast seen, and the things which are, and which 
shall be hereafter. Sixthly, With the mean- 
_ ing of the seven stars, that they are the mi- 
_nisters of the churches; and of the seven 
_ candlesticks, that they are the seven churches, 
to whom Christ would now send by him par- 


_tienlar and proper messages. title consists of two parts:—(1.) He that- 


i . CHAP. IL. holds the stars in his right hand. The 

e ‘The apostle Joho, having in the foregoing chapter written the ministers of Christ are under his special care 
things which he had seen, now proceeds to write the things that and protection. It is the honour of God 
are, according to the command of God (ch. i. 19), that is, the 


present state of the seven churches of Asia, with which he had that he knows the number of the stars, calls 
@ purticular acquaintance, and for which he had a tender con- | them by their names, binds the sweet influences 
cern. fle was directed to write to every one of them according z c 

to their present state and circumstances, and to inscribe every of Pleiades and looses the bands of Orion ; 


letter to the angel of that church, to the minister or rather and it is the honour of the Lord Jesus Christ 


ministry of that church, called angels because they are the mes- 


sengers of God to mankind. In this chapter we have, I. The that the ministers of the gospel, who are 


message sent to Ephesus, ver. 1—7.  I!. To Smyrna, ver.S—11. f : 
Jil. To Pergamos, ver. 12—17. 1V. Yo Thyatira, ver. 18, Xe. gr eater blessings to the church than the Stars 


a TO Caetarn gel of the church of | 2%. the world, are in his hand. He directs 
- | 


2 am Ec, for evermore, hive conquered death | To the church of Ephesus, a famous church 


: x é all their motions ; he disposes of them into 
: Ephesus write; These things| their several orbs; he fills them with light 
‘saith he that holdeth the seven stars | and influence ; he supports them, or else they 
in his right hand, who w alketh in the | would soon be falling stars ; they are instru- 
midst oe the seven golden candle- ments in his hand, and all the good they 


; do is done by his hand with them. (2.) He 
sticks; 2 1 know thy works, and | yazks in the midst of the golden candlesticks, 


_ thy labour, and thy patience, and | This intimates his relation to his churches, 
how thou canst not bear them which |as the other his relation to his ministers. 
are evil: and thou hast tried them | Christ is in ee pe aie = 
conversant with his churches ; he knows an 
: which ey they = apostles, and waite observes their state; he takes pleasure in 
_ not, and hast found them hars : 3| them, as a man does to walk in his garden. 
And hast borne, and hast patience, | Though Christ is in heaven, he walks in the 
and for my name’s sake hast laboured, | midst of his churches on earth, observing 


Biase not fuinted...4, Neverthe- what is amiss in them and what it is that 
; they want. This is a great encouragement 


less I have somewhat against thee, |, those who have the care of the churches, 
because thou ~hast left thy first love. | that the Lord Jesus has graven them upon 
5 Remember therefore from whence the palms of his hands. : 
‘thou art fallen, and repent, and do Il. The contents of the epistle, in which, 
th a 3 4 - otk eal me| 2° in most of those that follow, we have, 
ee? OT eseet eee 1. The commendation Christ gave this 
-unto thee quickly, and will Te€MOVE | church, ministers and members, which he al- 
thy candlestick out of his place, ex-| waysbringsin by declaring that heknows their 
cept thou repent. 6 But this thou) works, and therefore both his commendation 


and reprehension are to be strictly regarded; 
hast, that thou hatest the deeds of for he does not in either speak at a venture : 


the ‘Nicolaitanes, which I also hate. | he knows what he says. Now the church of 
7 He that hath an ear, let him] Ephesus is commended, (1.) For their dili- 

hear what the Spirit saith unto the|gence in duty: I know thy works, and thy 
churches; Tohimthat overcometh will tabour, v.2. This may more immediately 


relate to the ministry of this church, which 
ed give to eat of the tree of life, which |+..4 heen laborious Tee diligent. Dignity 


is in the midst of the paradise of God. | calis for duty. Those that are stars in 


We have here, Christ’s hand had need to be always in mo- 
I. The inscription, where observe, 1. To | tion, dispensing light to all about them. 
whom the first of these epistles is directed : | For my name’s sake thou hast luboured, und 


; cHaP. 1 The xsi in Ephesus Eo 


aaa ae ‘ 
‘< ah 
The church in Ephesus. 


hast not fainted, v. 3. 
account of every day’s work, and every hour’s | that ha 
work, his servants do for him, and their | whence they have ‘allen ; hey r 
labour shall not be in vain in the Lord. (2.)| their present with their foi 

For their patience in suffermg: Vhy labour | consider how much better it 
and thy patience, v. 2. It is not enough that | then than now, how much pe: 
we be diligent, but we must be patient, and | purity, and pleasure they have 
endure hardness as good soldiers of Christ. | their first love——how much more 
Ministers must have and exercise great} ably they could lie down and slee 
patience, and no Christian can be without}—how much more cheerfully the: 
it. ‘There must be bearing patience, to en-|awake in the morning,—how mu 


dure the injuries of men and the rebukes of | they could bear afflictions, and how x 
Providence; and there must be waiting 


more becomingly they could enjoy 
patience, that, when they have done the will | favours of Providence,—how much e: 
of God, they may receive the promise: Thou | thoughts of death wereto them, and how 
hast borne, and hast patience, v. 3. We shall | stronger their desires and hopes of 1 
meet with such difficulties in our way and | (2.) They must repent. They must be in 
work as require patience to go on and finish | wardly grieved and ashamed for th 

well. (3.) For their zeal against what was | declension; they must blame themselves, 
evil: Thou canst not bear those that are evil, | shame themselves, for it, and humbly ¢ 
v. 2. It consists very well with Christian | it in the sight of God, and judge and 
patience not to dispense with sin, much less 


demn themselves for it. (3.) ‘Ihe 
allow it; though we must show all meekness| return and do their first works. Th 
to men, yet we must show a just zeal against 


as it were begin again, go back step b 
their sins. This their zeal was the more to y 


till they come to the place where the’ 
be commended because it was according to|the first false step; they must end 
knowledge, a discreet zeal upon a previous | to revive and recover their first zeal, te 
trial made of the pretences, practices, and|ness, and seriousness, and must pr. 
tenets of evil men: Thou hast tried those that 


earnestly, and watch as diligently, 
say they are apostles and are not, and hast | did when they first set out in the ways o 
found them liars. ‘True zeal proceeds with 


4, This good advice is enforced and ur 
discretion ; none should be cast off till they }(1.) By a severe threatening, if it shou 
be tried. Some had risen up in this church 


neglected: I will come unto thee quic! 
that pretended to be not ordimary ministers, | remove thy candlestick out of its plac 
out apostles ; and their pretensions had been | the presence of Christ’s grace and S 
examimed but found to be vain and false. 


slighted, we may expect the presence ¢ 
Those that impartially search after truth may | displeasure. He will come in a way 
come to the knowledge of it. 


ment, and that suddenly and surp 
2. The rebuke given to this church: 


upon impenitent churches and sinner 
Nevertheless, I have somewhet against thee, | will unchurch them, take away his 
v. 4. Those that have much good in them 


his ministers, and his ordinances from 
may have something much amiss in them, 


and what will the churches or the ange 
and our Lord Jesus, as an impartial Master | the churches do when the gospel is remo 


and Judge, takes notice of both ; though he | (2.) By an encouragmg mention that 
first observes what is good, and is most|of what was yet good among the 
ready to mention this, vet he also observes | thou hast, that thou hatest-the deeds | 
what is amiss, and will faithfully reprove ; Nicolaitans, which I also hdte,v.6. “T 
them for it. The sin that Christ charged|thou hast declined in thy love to 
this church with was their decay and de-| good, yet thou-retainest thy hatred t 
clension in holy love and zeal: Thow hast|is evil, especially to what is gros: 
| Left thy first love ; not left and forsaken the 
object of it, but lost the fervent degree of it 
that at firstappeared. Observe, (1.) The first 
affections of men towards Christ, and holiness, 
and heaven, are usually lively and warm. 
God remembered the love of Israel’s espou- 
sals, when she would follow him whitherso- 
ever he went. (2.) These lively affections 
will abate and cool if great care be not taken, 
and diligence used, to preserve them in con- 
stant exercise. (3.) Christ is grieved and 
displeased with his people when he sees them 
grow remiss and cold towards him, and he 
will one way or other make them sensible | more effectual. ier 
that he does not take it well from them. IIL. We have the conclusion of 
3. The advice and counsel given them | in which, as in those that follow, 
from Christ: Remember therefore whence| 1. A call to attention: He ti 


ee 


tianity. ‘They held hateful doctrines 
were guilty of hateful deeds, hateful 
and to all true Christians; and itis 

to the praise of the chureh of Ephesu 
they had a just zeal and abhorrence 
wicked doctrines and practices. A 
ference of spirit between truth and 
good and evil, may be called cha 
meekness, but it is not pleasing 
Our Saviour subjoins this kindeom 
to his severe threatening, to make th 


cP, 
ey 


ee 


A. D.95. 


aes oe ae xy ’ ~ 
‘ete is f =a x ore 77 


CHAP. I. 


oe rer eee 
ily <2 +) * 

ti WSakh tame 

iy Fae 


The church in Smyrna. 


ear, let him hear what the Spirit saith unto | was more expressly and immediately directed. 
the churches. Observe, (1.) What is written | To the angel of the church in Smyrna, a place 

im the scriptures 1s spoken by the Spirit of | well known at this day by our merchants, a 
God. (2.) What is said to one church con-| city of great trade and wealth, perhaps the 
cerns all the churches, in every place and | only city of all the seven that is still known 


age. 


| 


we do not employ it to this purpose. Those 
who will not hear the call of God now will 
wish at length they had never had a capacity 
of hearing any thing at all. 

2. A promise of great mercy to those who 
overcome. ‘I'he Christian life is a warfare 
against sin, Satan, the world, and the flesh. 

It is not enough that we engage in this war- 
fare, but we must pursue it to the end, we 
_ ‘Must never yield to our spiritual enemies, 
but fight the good fight, till we gain the 
__Yictory, as all persevering Christians shall 
_ do; and the warfare and victory shall havea 
glorious triumph and reward. That which 
_ is here promised to the victors is that they 
_ shall eat of the tree of life which is in the 
_ midst of the paradise of God. They shall 
have that perfection of holiness, and that 
confirmation therein, which Adam would 
have had if he had gone well through the 
course of his trial: he would then have eaten 
of the tree of life which was in the midst of 
' paradise, and this would have been the 
sacrament of confirmation to him in his holy 
‘ial and happy state; so’all who persevere in 
4 their Christian trial and warfare shall derive 
from Christ, as the tree of life, perfection 
and confirmation in holiness and happiness 
in the paradise of God; not in the earthly 
‘paradise, but the heavenly, ch. xxii. 1, 2. 


8 And unto the angel of the church 
_ in Smyrna write; These things saith 
the first and the last, which was dead 
and is alive; 9 I know thy works, 
and tribulation, and poverty, (but 
- thou art rich) and J know the blas- 
phemy of them which say they are 
_ Jews, and are not, but are the syna- 
-gogue of Satan. 10 Fear none of 
_ those things which thou shalt suffer : 
behold, the devil shall cast some of 
you into prison, that ye may be tried ; 
and ye shall have tribulation ten days: 
be thou faithful unto death, and I wiil 
| ive thee a crown of lite. 11 He 
_ that hath an ear, let him hear what 
_ the Spirit saith unto the churches; 
Me He that overcometh shall not be hurt 
of the second death. 
% _ We now proceed to the second epistle sent 
~ toanother of the Asian churches, where, as 
befure, observe, 


‘4 


(3.) We can never employ our faculty | by the same name, now however no longer 
of hearing better than in hearkening to the | 
word of God: and we deserve to lose it if] overrun with Mahomedism. 


distinguished for its Christian church being 
2. ‘he sub- 
scription, containing another of the glorious 
titles of our Lord Jesus, the first and the last, 
he that was dead and is aiive, taken out of ch. 
i. 17,18. (1.) Jesus Christ is the first and 
the last. It is but a little scantling of time 
that is allowed to us in this world, 'ut our 
Redeemer is the first and the last. He is 
the first, for by him all things were made, 
and he was before all things with God and 
was God himself. He is the last, for all 
things are made for him, and he will be the 
Judge of all. This surely is the title of God, 
from everlasting and to everlasting, and it is 
the title of one that is an unchangeable 
Mediator between God and man, Jesus, the 
same yesterday, to-day, and for ever. He 
was the first, for by him the foundation of 
the church was laid in the patriarchal state ; 
and he is the last, for by him the top-stone 
will be brought forth and laid in the end of 
time. (2.) He was dead and is alive. He 
was dead, and died for our sins; he is alive, 
for he rose again for our justification, and he 
ever lives to make intercession for us. He 
was dead, and by dying purchased salvation 
for us; he is alive, and by his life applies 
this salvation tous. And if, when we were 
enemies, we were reconciled by his deuth, much 
more, being reconciled, we shall be saved hy 
his life. His death we commemorate every 
sacrament day; his resurrection and life 
every sabbath day. 

II. The subject-matter of this epistle to - 
Smyrna, where, after the common ‘declara- 
tion of Christ’s omniscience, and the perfect 
cognizance he has of all the works of men and 
especially of his churches, he takes notice, 

1. Of the improvement they had made in 
their spiritual state. This comes in im a 
short parenthesis; yet it is very emphatic: 
But thou art rich (wv. 9), poor in temporals, 
but rich in spirituals—poor in spirit, and 
yet rich in grace. Their spiritual riches are 
set off by their outward poverty. Many 
who are rich in temporals are poor in 
spirituals. Thus it was with the church of 
Laodicea. Some who are poor outwardly 
are inwardly rich, rich in faith and in good 
works, rich in privileges, rich in bonds and 
deeds of gift, rich in kope, rich in reversion. 
Spiritual riches are usually the reward of 
great diligence; the diligent hand makes 
rich. Where there is spiritual plenty, out- 
ward poverty may be better borne; and 
when God’s people are impoverished in 
temporals, for the sake of Christ and a good 
conscience, he makes all up to them in 


I. The preface or inscription m both parts. | spiritual riches, which are much more 88 
1. ‘Lhe superscription, telling us to whom it! tisfying and enduring. 


lation and thy poverty—the persecution they 
underwent, even to the spoiling of their 
goods Those who will be faithful to Christ 
must expect to go through many tribula- 
tions; but Jesus Christ takes particular 
notice of all their troubles. In all their afflic- 
tions, he is afflicted, and he will recompense 
tribulation to those who trouble them, but to 
those that are troubled rest with himself. 
' 3. He knows the wickedness and the false- 
hood of their enemies: [ know the blasphemy 
of those that say they are Jews, but are not ; 
that is, of those who pretend to be the only 
eculiar covenant-people of God, as the Jews 
Recied themselves to be, even after God had 
rejected them; or of those who would be 
setting up the Jewish rites and ceremonies, 
which were now not only antiquated, but 
abrogated ; these may say that they only are 
the church of God in the world, when indeed 
they are the synagogue of Satan. Observe, 
(1.) As Christ has a church in the world, the 
spiritual Israel of God, so the devil has his 
synagogue. ‘Those assemblies which are set 
up in opposition to the truths of the gospel, 
and which promote and propagate damnable 
errors,—those which are set up in opposition 
to the purity and spirituality of gospel wor- 
ship, and which promote and propagate the 
vain inventions of men and rites and cere- 
monies which never entered into the thoughts 
of God,—and those which are set up to revile 
and persecute the true worship and wor- 
shippers of God,—these are all synagogues 
of Satan: he presides over them, he works 
in them, his interests are served by them, 
and he receives a hornd homage and honour 
fromthem. (2.) For the synagogues of Satan 
to give themselves out to be the church or 
Israel of God is no less than blasphemy. 
God is greatly dishonoured when his name 
is made use of to promote and patronize the 
interests of Satan; and he hasa high resent- 
ment of this blasphemy, and will take a just 
revenge on those who persist in it. 

4, He foreknows the future trials of his 
people, and forewarns them of them, and fore- 
arms them against them. (1.) He forewarns 
them of future trials: The devil shall cast 
some of yowinto prison, and you shall have 
tribulation, v.10. The people of God must 
look for a series and succession of troubles 
in this world, and their troubles usually rise 
higher. They had been impoverished by 
their tribulations before; now they must be 
imprisoned. Observe, It is the devil that 
stirs up his instruments, wicked men, to per- 
secute the people of God; tyrants and per- 
secutors are the devil’s tools, though they 
gratify their own sinful malignity, and know 
not that they are actuated by a diabolical 
malice. , (2.) Christ fore-arms them against 
these approaching troubles, [1.] By his coun- 
sel: Fear none of these things. ‘This is not 
only a word of command, but of efficacy, no, 
only forbidding slavish fear, but subduing its | 


|and furnishing 
courage, [2.] 
sufferings would. 
‘irst, They should no 
would be some of them, no 
be cast into prison, those who 
to bear it and might expect to 
comforted by the rest. Second 
not to be perpetual, but for a s 
short time: Ten days. It sho 
everlasting tribulation, the time 
shortened for the elect’s sake. 
should be to try them, not to destroy t 
that their faith, and patience, and. courag 
might be proved and improved, and be fi 
to honour and glory. [3.} By prop 
and promising a glorious reward to 
fidelity: Be thou faithful to death; and 
give thee a crown of life. Observe, First 
sureness of the reward : I will give thee 
has said it that is able to do it; and 
undertaken that he will do it. They 
have the reward from his own han 
none of their enemies shall be able to 
it out of his hand, or to pull it fro 
heads. Secondly, The suitableness of 
A crown, to reward their poyerty, their: 
and their conflict. 2. A crown of life, to 
ward those who are faithful even w 
who are faithful till they die, an 
with life itself in fidelity to Chris’ 
so worn out in his service, or laid d i 
his cause, shall be rewarded with another 
a much better life that shal! be eternal. 
III. The conclusion of this mess 
that, as before, 1. With a call to 
attention, that all men, all the world, s! 
hear what passes between Christ and hi 
churches—how he commends them, how h 
comforts them, how he reproves their failurs 
how he rewards their fidelity. It concer 
all the inhabitants of the world to obse 
God’s dealings with his own people; all # 
world may learn instruction and wisc 
thereby. 2. With a gracious promise to 
conquering Christian: He that overe: 
shall not be hurt of the second death, v 
Observe, (1.) There is not only a first db 
second death, a death after the body isd 
(2.) This second death is unsp 
than the first death, both in the dying 
and agonies of it (which are the agon 
the soul, without any mixture of suppc 
and in the duration ; it is eternal death, « 
the death, to die and to be always dyi 
This is hurtful indeed, fatally hurtful, t 
who fall under it. (3.) From this hv 
this destructive death, Christ will save 
faithful servants ; the second death shi 
no power over those who are partaker. 
Jirst resurrection: the first death shal 
hurt them, and the second death shall 
no power over them. 


12 And to the angel of the « 
in Pergamos write; These thing 
saith he which hath the sharp 81 

4 Loe @ - a 


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them that hold the doctrine of the 


~ eee Aa ati ee ¢ Cah St 
F wae et CHAP. If. The church m Pergamos. — 


with two edges; 13 I know thy] it is a weapon both offensive and defensive, 


BRS f spp | it is, in the hand of God, able to slay both sin 
works, and where thou dwellest, even ballll/smimeeONCLY At is w ably demure he 


where Satan’s seat is: and thou) heart is so hard but it is able to wound it, 
holdest fast my name, and hast not) no knot so closely tied but it is able to cut it; 
denied my faith, even in those days| it can divide asunder between the soul and 


: = : ithful | the spirit, that is, between the soul and those 
satan: mee jai nay hae afl habits that by custom have become an- 
Martyr, who was slain among, YOu, | other soul, orseem to be essential to it. (3.) 
where Satan dwelleth. 14 But Ihave) jt is a sword with two edges ; it turns and 
a few things against thee, because cuts every way. There is the edge of the law 
thou hast there them that hold the | against the transgressors of that dispensation, 


: and the edge of the gospel against the de- 
doctrine of B alam, Nat ngnt mee spisers of that dispensation ; there is an edge 
to cast a stumblingblock hetore the} ¢4 make a wound, and an edge to open a 


chiidren of Israel, to eat things sa-| festered wound in order to its healing. ‘There 


crificed unto idols, and to commit) is no escaping the edge of this sword : if you 


ar e turn aside to the right hand, it has an edge 
fornication. 15 So hast thou also on that side; if on the left hand, you fall 


: : : : upon the edge of the sword on that side; it 
Nicolaitanes, which thing I hate. | turns every way. : 


16 Repent; or else I will come unto| II. From the inscription we proceed to the 


‘thee quickly, and will fight against | contents of the epistle, in which the method 


: + is much the same as is observed in the rest. 
them with the sword of my mouth. Hike! 


17 He that hath anlcar, let him} 1. Christ takes notice of the trials and 
hear what the Spirit saith unto the] difficulties this church encountered with: I 


: churches ; To him that overcometh | know thy works, and where thou dwellest, &e, 


will I give to eat of the hidden manna, v. 13. ‘The works of God’s servants are best 


Se ee a hi hf d known when the circumstances under which 
and wit sive him a white stone, anc) they did those works are duly considered. 


in the stone a new name written,| Now that which added very much lustre 


which no man knoweth saving he|to the good works of this church was the 
4 that receiveth Zé. . circumstance of the place where this church 


was planted, a piace where Satan’s seat 

Here also we are to consider, was. As our great Lord takes notice of 
1. The inscription of this message. 1.| all the advantages and opportunities we have 
To whom it was sent: To the angel of the| for duty in the places where we dwell, so 


church of Pergamos. Whether this was a | he takes notice of all the temptations and dis- 


city raised up out of the ruins of old Troy, | couragements we meet with from the places 


a Troy nouveau (as our London was once} where we dwell, and makes gracious allow- 
called), or some other city of the same name, | ances for them. ‘This people dwelt where 
__ is neither certain nor material ; it wasa place | Satan’s seat was, where he kept his court. 


where Christ had called and constituted a} His circuit is throughout the world, his seat 


_ gospel church, by the preaching of the gospel} is in some places that are infamous for 


and the grace of his Spirit making the word | wickedness, error, and cruelty. Some think 
effectual. 2. Who it was that sent this mes-| that the Roman governor in this city was a 
sage to Pergamos: the same Jesus who here} most violent enemy to the Christians; and 


_ describes himself as one that hath the sharp | the seat of persecution is Satan’s seat. 


sword with two edges (ch. i. 16), out of whose| 2. He commends their stedfastness: Thou 
mouth went a sharp two-edged sword. Some | holdest fast my name, and hast not denied my 
have observed that, in the several titles of | faith. ‘These two expressions aré much the 
Christ which are prefixed to. the several} same in sense; the former may, however, 
epistles, there is something suited to the} signify the effect and the latter the cause or 
state of those churches ; as in that to Ephesus,| means. (1.) “ Thou holdest fast my name; 
what could be more proper to awaken and| thou art not ashamed of thy relation to me, 
recover a drowsy and declining church than | but accountest it thine honour that my name 
to hear Christ speaking as one that held the} is named on thee, that, as the wife bears the 
stars in his hand, and walked in the midst of | name of the husband, sothou art called by my 
the golden candlesticks ? &c. ‘The church of | name; this thou holdest fast, as thine honour 
Pergamos was infested with men of corrupt] and privilege.” (2.) “‘ That which has made 
minds, who did what they could to corrupt | thee thus faithful isthe grace of faith: thouhast 
both the faith and manners of the church ; | not denied the great doctrines of the gospel, 
and Christ, being resolved to fight against | nor departed from the Christian faith, and by _ 
them by the sword of his word, takes the} that means thou hast been kept faithful.” 

title of him that hath the sharp sword with| Our faith will have a great infiuence upon 
two edges.” (1.) The word of God is a sword; | our faithfulness. Men who deny the faith 


as 3 ae fe ; 
pet, San eee) i ee 

The church in 'Thyatira. ~ REVE 
of Christ may boast very much of their sin- 
cerity, and faithfulness to God and con- 
science; but it has been seldom known that 
those who let go the true faith retained their 
fidelity ; usually on that rock on which men 
make shipwreck of their faith they make 
shipwreck of a good conscience too. And 
here our blessed Lord aggrandizes the fidelity 
of this church from the circumstance of the 
times, as well as of the place where they lived: 

they had been stedfast even in those days 
wherein Antipas his faithful martyr was 
slain among them. Who this person was, 

and whether there be any thing mysterious 
in his name, we have no certain account. 
He was a faithful disciple of Christ, he 
puffered martyrdom for it, and sealed his 
faith and fidelity with his blood in the place 
where Satan dwelt; and though the rest of 
the believers there knew this, and saw it, yet 
they were not discouraged nor drawn away 
from their stedfastness: this is mentioned 
as an addition to their honour. 

3. He reproves them for theirsinful failures 
(v. 14): But I have a few things against thee, 
because thou hast there those that hold the doc- 
trine of Balaum, &c., and those that hold the 
doctrine of the Nicolaitans, which thing I hate. 
There were some who taught that it was lawful 
to eat things sacrificed to idols, and that simple 
fornication was no sin; they, by an impure 
worship, drew men into impure practices, as 
Balaam did the Israelites. Observe, (1.) 
The filthiness of the spirit and the filthiness 
of the flesh often go together. Corrupt doc- 
trines and a corrupt worship often lead to a 
rorrupt conversation. (2.) It is very lawful 
to fix the name of the leaders of any heresy | . 
upon those who follow them. It is the 
shortest way of telling whom we mean. (3.) 
To continue in communion with persons of 
corrupt principles and practices is displeasing 
to God, draws a guilt and blemish upon the 
whole society : they become partakers of other 
men’s sins. ‘Vhough the church, as such, 
has no power to punish the persons of men, 
either for heresy or immorality, with corporal 
penalties, yet it has power to exclude them 
from its communion ; and, if it do not so, 
Christ, the head and lawgiver of the church, |: 
will be displeased with it. 

4. He calls them to repentance: Repent, 
fr else I will come unto thee quickly, &c., v. 16. 
Observe here, (1.) Repentance is the duty of 
saints as Well as sinners ; it is a gospel duty. 
(2.) It is the duty of churches and commu- 
nities as well as particular persons; those 
who sin together should repent together. (3.) 
It is the duty of Christian societies to repent 
of other men’s sins, as far as they have been 
accessory to them, though but so much as by 
connivance. (4.) When God comes to punish 
the corrupt members of a church, he rebukes 
that church itself for allowing such to con- 
tinue in its communion, and some drops of 
the storm fal] upon the whole society. (5.) 
No sword cuts so deep, nor inflicts so mortal 


LATION, Be 
|a wound, as 


Let but the threaten y 


home upon the po 


threatenings be ex a 
utterly cut off. ‘The: an 
hold of sinners, sooner or | 
their conviction or their cor 
ILI. We have the conclusion 
where, after the usual demand of wit ers 
attention, there is the promise of grez 
vour to those that overcome. They sha 
of the hidden manna, and have the new nam 
and the white stone, which no man knowe 
saving he that receiveth it, v. 17. 1 
hidden manna, the influences and comfor 
of the ie of Christ in commnney mV 


from fin to time, for its suppo: 
taste something how saints ‘hel Ae 
heaven. ‘his is hidden from the ter oft 
world—z stranger intermeddles not wit 
joy ; and it is laid up in Christ, the ark 
covenant, in the holy of holies. 2. The 1 
stone, with a new name engraven u 
This white stone is absolution from the g 2 
of sin, alluding to the ancient custom 
giving a white stone to those acquitted | 
trial and a black stone to those condemn 
The new name is the name of ere 
adopted persons took the name of the 
into which they were adopted. Non 
read the evidence of a man’s adopti ; 
himself ; he cannot always read it, but if he 
persevere he shall have both the evidence of 
sonship and the inheritance. 
18 And unto the angel of thee 
in Thyatira write; These things sail 
the Son of God, who hath his 
like unto a fine of fire, and his : 
are like fine brass; 19 I know 
works, and charity, and service, 
faith, and thy patience, and thy work: 
and the last to be more than the f 
20 Notwithstanding I have a 
things against thee, because thou s 
ferest that woman Jezebel, wh 
‘calleth herself a prophetess, to 
and to seduce my servants to com 
fornication, and to eat things sacrifi 
unto idols. 21 And I gaye her sp 
to repent of her fornication ; a1 ds 
repented not. 22 Behold, I will 
her into a bed, and them that con 
adultery with her into great tribu 
tion, except they repent | of th 
deeds. 23 And I will kill her e¢ 
ren with death; and all the ¢ 
shall know that'] am he whiehial 
eth the reins and hearts: and | 
give unto every one of you acco r 


| 
: 


3 


> 


“ALD. 95. 

to your works. 24 But unto you I 
say, and unto the rest in Thyatira, as 
many as have not this doctrine, and 


Satan, as they speak ; I will put upon 
you none other burden. 25 But that 
which ye have already hold fast till I 
come. 26 And he that overcometh, 
and keepeth my works unto the end, 
to him will I give power over the na- 
tions: 27 And he shall rule them 
with a rod of iron; as the vessels of 
a potter shall they be broken to 


shivers: even as | received of my 


Father. 2S And I will give him the 


& 


4 


ae tes eee 


morning star. 29 He that hath an 
ear, let him hear what the Spirit saith 


unto the churches. 

_ The form of each epistle is very much the 

same; and in this, as the rest, we have to con- 

sider the inseription, contents, and conclusion. 
I. The inscription, telling us, 1. To whom 

it is directed: To the angel of the church of 

_ Thyatira, a city of the proconsular Asia, bor- 


_ dering upon Mysia on the north and Lydia 


_on the south, a town of trade, whence came 
_ the woman named Lydia, a seller of purple, 


"who, being at Philippi in Macedonia, pro- 
 babiy about the business of her calling, heard 


_ Paul preach there, and God opened her heart, 
that she attended to the things that werespoken, 


and believed, and was baptized, and enter- 


tained Paul and Silas there. Whether it was 
by her means that the gospel was brought 
_mto her own city, Thyatira, is not certain ; 
- but that it was there, and successful to the 
forming of a gospel church, thisepistle assures 
us. 2. By whom it was sent- by the Son of 


_ God, who is here described as having eyes 


dike a flame of fire, and feet like as fine brass. 
His general title is here, the Son of God, that 
_ is, the eternal and only-begotten Son of God, 


which denotes that he has the same nature 


with the Father, but with a distinct and 
subordinate manner of sulsistence. ‘The de- 
scription we have here of him is in two 
_ characters :—(1.) ‘That his eyes are like a 
flame of fire, signifying his piercing, pene- 
_ trating, perfect knowledge, a thorough in- 
sight into all persons and all things, one who 
searches the hearls and tries the reins of the 
children of men (v. 23), and will make all the 
churches to know he does so. (2.) That his 
feet are like fine brass, that the outgoings of 
his providence are steady, awful, and all pure 
and holy. As he judges with perfect wisdom, 
se heacts with perfect strength and steadiness. 
Il. The contents or subject-matter of this 
epistle, which, as the rest, includes, 
1. The honourable character and com- 
mendation Christ gives of this church, mi- 
nistry, and people; and this given by one 


which have not known the depths of 


EN Rone ge 
CHAP. IL 


ee EE 


The church iz. Thyatira, 
quainted witn them and with the principles 
from which they acted. Now in this church » 
Christ makes honourable mention, (1.) Of 
their charily, either more general, a dispo- 
sition to do good to all men, or more special, ~ 
to the household of faith: there is no religion 
where there is no charity. (2.) Their service, 
their ministration; this respects chiefly the 
officers of the church, who had laboured in 
the word and doctrine. (3.) Their faith, 
which was the grace that actuated all the 
rest, both their charity and their service. (4.) 
Their patience ; for those that are most cha- 
ritable to others, most diligent in their 
places, and most faithful, must yet expect 
to meet with that which will exercise their 
patience. (5.) Their growing fruitfulness: 
their last works were better than the first 
This is an excellent character; when others 
had left their first love, and lost their first 
zeal, these were growing wiser and. better. 
It should be the ambition and earnest desire 
of all Christians that their last works may be 
their best works, that they may be better and 
better every day, and best at last. 

2. A faithful reproof for what was amiss. 
This is not so directly charged upon the 
church itself as upon some wicked seducers 
who were among them; the church's fault 
was that she connived too much at them. 

(1.) These wicked seducers are compared to 
Jezebel, and called by her name. Jezebel was 
a persecutor of the prophets of the Lord, and 
a great patroness of idolaters and false pro- 
phets. ‘The sin of «hese seducers was that 
they attempted to draw the servants of God 
into fornication, and to offer sacrifices to 
idols; they called themselves prophets, and 
so would claim a superior authority and re- 
gard to the ministers of the church. Two 
things aggravated the sin of these seducers, 
who, being one in their spirit and design, are 
spoken of as one person:—[1.} They made 
use of the name of God to oppose the truth 
of his doctrine and worship ; this very much 
aggravated their sin. [2.] They abused the 
patience of God to harden themselves in their 
wickedness. God gave them space for re- 
pentance, but they repented not.- Observe, 
First, Repentance is necessary to prevent the 
sinner’s ruin. Secondly, Repentance requires 
time, a course of time, and time convenient ; 
itisa great work, anda workof time. Thirdly, 
Where God gives space for repentance, he 
expects fruits meet forrepentance. Fourthly, 
Where the space for repentance is lost, the 
sinner perishes with a double destruction. 

(2.) Now why should the wickedness of 
this Jezebel be charged upon the church of 
‘Thyatira? Because that church suffered her 
to seduce the people of that city. But how 
could the church help it? They had not, asa 
church, civil power to banish 6r imprison 
her ; but they had ministerial power to cen- 
sure and to excommunicate her: and it 1s 
probable that neglecting to use the power 


who was no stranger to them, but well ac-! they had made them sharers in her sin. 


eee 


Pay? a . 


7 Tan’ £ t yee li 
Te church te Sardis. 


‘lhe Punishcm of this seducer, this 
Jeasbel, v. 22, 23, in which is couched a pre- 
diction of the fall of Babylon. (1.) I will 
cast her into a bed, into a bed of pain, not of 
pleasure, into a bed of flames; and those 
who have sinned with her shall suffer with 
her; but this may yet be prevented by their 
repentance. (2.) I will kill her children with 
death ; that is, the second death, which does 
the work effectually, and leaves no hope of 
future life, no resurrection for those that are 
killed by the second death, but only to shame 
everlasting contempt. 

. The design of Christ in the destruction 
of Tiliese wicked seducers, and this was 
the instruction of others, especially of his 
churches: All the churches shall know that I 
am he that searcheth the reins and the hearts ; 
and I will give to every one of you according 
to your works. God is known by the judg- 
ments that he ewecutes ; and, by this revenge 
taken upon seducers, he would make known, 
(1.) His infallible knowledge of the hearts of 
men, of their principles, designs, frame, and 
temper, their formality, their indifference, 
their secret inclinations to symbolize with 
idolaters. (2.) His impartial justice, in giving 
every one according to his work, that the name 
of Christians should be no protection, their 
churches should be no sanctuaries for sin 
and sinners. 

5. The encouragement given to those who 
keep themselves pure and undefiled: But 
to you I say, and unto the rest, &c., v. 24. 
Observe, (1.) What these seducers called 
their doctrines—depths, profound mysteries, 
amusing the people, and endeavouring to 
persuade them that they had a deeper insight 
into religion than their own ministers had 
attained to. (2.) What Christ called them— 
depths of Satan, Satanical delusions and de- 


vices, diabolical mysteries ; for there is a mys- | 
tery of iniquity, as well as the great mystery , 


of godliness. It is a dangerous thing to de- 
spise the mystery of God, and it is as dan-= 
gerous to receive the mysteries of Satan. 
(3.) How tender Christ is of his faithful ser- 
vants: ‘ I will lay upon you no other burden ; 
but that which you have already hold fast till 
Lome, v. 24, 25. Iwill not overburden your 
faith with any new mysteries, nor your con- 
sciences with any new laws. 
your attention to what you have received. 
Hold that fast till I come, and I desire no 
more.”’ Christ is coming to put an end to all 
the temptations of his people ; and, if they 
hold fast faith and a good conscience till he 
come, all the difficulty and danger will be over. 
III. We now come to the conclusion of 
shis message, v. 26—29. Here we have, 
1. The promise of an ample reward to the 
persevering victorious believer, in two parts: 
—-(1.) Very great power and dominion over 
the rest of the world: Power over the nations, 
which may refer either to the time when the 
empire should turn Christian, and the world 
be under the government of the Christian 


a 


op = 


~ REVELAT ON. 


I only require ! 
be clothed in white raiment; 


‘ 


emperor, as in © 
other world, when be 

with Christ on his thror 
join with him in t 
and consigning oyer to» 
mies of Christ and the 
shall have dominion 
Knowledge and wisdom, 
power and dominion: I w 
morning-star. Christ is the morn 
He brings day with him into the soul, | 
light of grace and of glory; and he will g 
his people that perfection of aera 

dom which is requisite to the state of dignit 
and dominion that they shall have in| 
morning of the resurrection. 2. Th epi 
ends with the usual demand a attention : 
that hath an ear let him hear what the Spin 
saith unto the churches. In the. foregoin; 
epistles, this demand of attention comes bi 
fore the concluding promise ; but in this, < 
all that follow, it comes after, and tells 
that we should all attend to the promises 
well as to the precepts that Christ deli 


the churches. 
CHAP. III. | 


ilere we have three more of the epistles of Christ | tothe church Ps 5 
I, To Sardis, ver. 1—6. I. To Philadelphia, ver. 7—15. Uf, 
To Laodicea, ver. 14, to the end, 


ND unto the angel of the ch 

in Sardis write; These thin 

saith he that hath the seven Spirits 
God, and the seven stars; I know 
works, that thou hast aname that th 
livest, and art dead. 2 Be wate 
and strengthen the things eps 
main, that are ready to die: for 
have not found thy works secteae 
fore God. 3 Remember the: 
how thou hast received and heard 
and hold fast, and repent. If the 
fore thou shalt not watch, I will 
on thee as a thief, and tho sk 
know what hour I will come 
thee. 4 Thou hast afew names € 
in Sardis which have not defiled th 
garments ; and they shall walk vi 
me in white: for they are 
5 He that overcometh, the same 


will not blot out his name out 
book of life, but I will confeés 
name before my Father, and b 
his angels. 6 He that hath an 
let him hear what the > Spirit 
unto the churches. OOP re 

Here is, I. The preface, showing 
whom this letter is directed: To the an 
the church of Sardis, an ancient city of L 
on the banks of the mountain T'molus, 
to have been the chief city of Asia the 
and the first city in that part, a 


phe 


and, some say, the first that revolted from 
Christianity, and one of the first that was 
laid in its ruins, in which it still lies, without 
,any church or ministry. 2. By whom this 
message was sent—the Lord Jesus, who here 
assumes the character of him that hath the 
seven spirits of God, and the seven stars, taken 
out of ch. i. 4, where the seven spirits are said 
to be before the throne. (1.) He hath the 
seyen spirits, that is, the Holy Spirit with 
his various powers, graces, and operations ; 
for he is personally one, though efficaciously 
various, and may be said here to be seven, 
_ which is the number of the churches, and of 
the angels of the churches, to show that to 
every minister, and to every church, there is 
a dispensation and measure of the Spirit given 
for them to profit withal—a stock of spiritual 
influence for that minister and church to im- 
prove, both for enlargement and continuance, 
which measure of the Spirit is not ordinarily 
withdrawn from them, till they forfeit it by 
misimprovement. Churches have their spi- 
ritual stock and fund, as well as particular 
believers; and, this epistle being sent toa 
languishing ministry and church, they are 
very fitly put in mind that Christ has the 
seyen spirits, the Spirit without measure and 
in perfection, to whom they may apply them- 
‘selves for the reviving of his work among 
_ them. (2.) He hath the seven stars, the 
angels of the churches; they are disposed of 
by hin, ahd accountable to him, which should 
_ make them faithful and zealous. He has 
_ ministers to employ, and spiritual influences 
' to communicate to his ministers for the good 
_ ofhischurch. ‘The Holy Spirit usually works 
oy the ministry, and the ministry will be of 
no efficacy without the Spirit; the same 
‘divine hand holds them both. 
I. The body of this epistle. There is this 
4 observable in it, that whereas in the other 
‘epistles Christ begins with commending what 
ds good in the churches, and then proceeds 
to tell them what is amiss, in this (and in 
_ the epistle to Laodicea) he begins, 
1. With a reproof, and a very severe one: 
_ I know thy works, that thou hast a name that 
thou livest, und art dead. Hypocrisy, and a 
_ lamentable decay in religion, are the sins 
_ eharged upon this church, by one who knew 
~ nerwell,andallherworks. (1.) This church 


had gained a great reputation; it hada name, 


4 
; 


and a very honourable one, for a flourishing 
church, a name for vital lively religion, for 
purity of doctrine, unity among themselves, 
uniformity in worship, decency, and order. 
We read not of any unhappy divisions among 
themselves. Every thing appeared well, as 
to what falls under the observation of men. 
(2.) This church was not really what it was 
_- reputed to be. They had a name io live, but 
they were dead; there was a form of godli- 
ness, but not the power, a name to live, but 
not a pmnciple of life. 


VOL, 1% 


A 
eS 


= Me x . 
ae AE wae ss, 
ear * ce bs 


aa eo OARS FIL ‘The church in Scrdis. 
4 that was converted by the preaching of John; | deadness im their souls and in their services, 


a great deadness in the spirits of their mi- 
nisters, and a great deadness in their minis- 
trations, in their praying, in their preaching, 
in their converse, and a great deadness in the 
people in hearing, in prayer, and in conver- 
sation; what little life was yet left among 
them was, ina manner, expiring, ready to die. 

2. Our Lord proceeds to give this degene- 
rate church the best advice: Be watchful,and 
strengthen the things, &c., v. 2. (1.) He ad- 
vises them to be upon their watch. ‘The 
cause of their sinful deadness and declension 
was that they had let down their watch. 
Whenever we are off our watch, we lose 
ground, and therefore must return to our 
watchfulness against sin, and Satan, and what- 
ever is destructive to the life and power of 
godliness. (2.) To strengthen the things that 
remain, and that are ready to die. Some un- 
derstand this of persons; there were some 
few who had retained their integrity, but they 
were in danger of declining with the rest. It 
is a difficult thing to keep up to the life and 
power of godliness ourselves, when we see 4 
universal deadness and declension prevailing 
round about us. Or it may be understood 
of practices, as it follows: I have not found 
thy works perfect before God, not filled up; 
there is something wanting in them; there is 
the shell, but not the kernel; there is the 
carcase, but not the soul—the shadow, but not 
the substance. The inward thing is wanting, 
thy works are hollow and empty ; prayers are 
not filled up with holy desires, alms-deeds 
not filled up with true charity, sabbaths not 
filled up with suitable devotion of soul ta 
God; there are not inward affections suitable 
to outward acts and expressions. Now when 
the spirit is wanting the form cannot long 
subsist. (3.) To recollect themselves, and 
remember how they have received and heard 
(v. 3); not only to remember what they had 


received and heard, what messages they had 


received from God, what tokens of his mercy 
and favour towards them, what sermons they 
had heard, but how they had received and 
heard, what impressions the mercies of God 
had made upon their souls at first, what 
affections they felt working under the word 
and ordinances, the love of their espousals, 
the kindness of their youth, how welcome the 
gospel and the grace of God were to them 
when they first received them. Where is the 
blessedness they then spoke of? (4.) ‘Yo hold 
fast what they had received, that they might 
not lose all, and repent sincerely that they 
had lost so much of the life of religion, and 
had run the risk of losing all. 

3. Christ enforces his counsel] with a dread- 
ful threatening in case it should be despised : 
T will come unto thee as a thief, and thou shalt 
not know the hour,v.3. Observe, (1.) When 
Christ leaves a people as to his gracious pre- 
sence, he comes to them in judgment; and 


If there was not aj his judicial presence witl be very dreadful to 
fotal privation of life, yet there was a great those who have sinned away his gracious 


3D 


a 
t 
. 


ee ' 


ot 
: 


The church in Philadelphia. * 


ptt 


presence. (2.) His judicial approach to a 


dead declining people will be surprising ; | li 
zcep them in security, 


their deadness will k 
and, as it procures an angry visit from Christ 
to them, it will prevent their discerning it and 
preparing for it. (3.) Such a visit from 
Christ will be to their loss ; he will come as 
a thief, to strip them of their remaining en- 
joyments and mercies, not by fraud, but in 
justice and righteousness, taking the for- 
feiture they have made of all to him. 

4. Our blessed Lord does not leave this 
sinful people without some comfort and en- 
couragement: In the midst of judgment he 
remembers mercy (v. 4), and here, (1.) He 
makes honourable mention of the faithful 
remnant in Sardis, though but small: Thou 
hast a few names in Sardis which have not de- 
filed their garments ; they had not given into 
the prevailing corruptions and pollution of 
the day and place in which they lived. God 


takes notice of the smallest number of those 


who abide with him ; and the fewer they are 
the more precious in his sight. (2.) He 
makes a very gracious promise to them: 

They shall walk with me in white, for they are 
worthy—in the sto/a, the white robes of jus- 
tification, and adoption, and comfort, or in 
the white robes of honour and glory in the 
other world. They shall walk with Christ in 
the pleasant walks of the heavenly paradise; 
and what delightful converse will there be 
between Christ and them when they thus 
walk together! ‘This is an honour proper 
and suitable to their integrity, which their 
fidelity has prepared them for, and which it 
is no way unbecoming Christ to confer upon 
them, though it is not a legal but a gospel 
worthiness that is ascribed to them, not merit 
but meetness. ‘Those who walk with Christ 
in the clean garments of real practical holi- 
ness here, and keep themselves unspotted 


_from the world, shall walk with Christ in the 


white robes of honour and glory in the other 
world: this isa suitable reward. 

III. We now come to the conclusion of 
this epistle, in which, as before, we have, 

1. A great reward promised to the con- 
quering Christian (v. 5), and it is very much 
the same with what has been already men- 
tioned: He that overcometh shall be clothed 
in white raiment. The purity of grace shall 
be rewarded with the perfect purity of glory. 
Holiness, when perfected, shall be its own 
reward; glory is the perfection of grace, 
differing not in kind, but in degree. Now to 
this is added another promise very svitable 
to the case: I will not blot his name out of 
the book of life, but will confess his name be- 
fore my Father, and before his angels. Ob- 
serve, (1.) Christ has his book of life, a 
register and roll of all who shall inherit eter- 
nal life. (1.] he book of eternal election. 
[2.] Vhe book of remembrance of all those 
who have lived to God, and have kept up the 
life and power of godliness in evil times. 


(2.) Christ will not blot the names of his! 


the church, as b 
sion, as having a aname t 
may come to be blotte 
it appears that it was b at me, an 
live, without spiritual life ; such often 
the very name before they die 
of God to blot out their own fames | 
gross and open wickedness. But the 
of those that overcome shall never be lotte 
out. (3.) Christ will produce this book 
life, and confess the names of the fa’ 
who stand there, before God, and a 
angels ; he will do this as their Judge, 
the books shall be opened; he will do t! 
their captain and head, leading them witl 
him triumphantly to heaven, presenti ing then 
to the Father: Behold me, ‘and the ch 


that thou hast given me. How great Ww 
sae and reward be! 0 ARE 
The demand of universal atte 


finishes the message. Every word from 
deserves attention from men ; that whic 
seem more particularly directed to one t 
of men has something in it instructive to 


7 And to the angel of the ch 
in Philadelphia write; These th 
saith he that is holy, fe that is 
he that hath the key of David, he 
openeth, and no man shutteths a 
shutteth, and no man openeth ; 
know thy works: behold, I st 
before thee an open door, a and 
man can shut it: for thou hast a lit 
strength, and hast kept my word, a 
hast not denied myname. 9 Beho 
I will make them of the synagogue 
Satan, which say they are Jews, am 
are not, but do le; behold, I 3 
make them to come’ and: worship } 
fore thy feet, and to know that ax 
loved thee. 10 Because thou a 
kept the word of my patience, I a 
will keep thee from the how 
temptation, which shall come uf 
all the world, to try them that dwe! 
upon the earth. 11 Behold, 1. 
quickly: hold that fast which 
hast, that no man take thy | c 
12 Him that overcometh will I 
a pillar in the temple of my God, 
he shall go no more out: ihe eh 


which isnew J fata w hich g Orr 
down out of heaven from my 
and I will write upon him my 
name. 13 He that hath an e 


i Seo 


CHAP. If. 


Ee ee) ape? eRe, Sar” eA a) 


The Church in Philadeiphra. 


him hear what the Spirit saith unto! hinder. These were proper characters for 


the churches. 


We have now come to the sixth letter, sent 
to one of the Asian churches, where observe, 
. I. The inscription, showing, 

1. For whom it was more immediately de- 
signed: The angel of the church of Philadel- 
phia; this also was a city m Asia Minor, 
seated upon the borders of Mysia and Lydia, 
and had its name from that brotherly love 
for which it was eminent. We can hardly 
suppose that this name was given to it after 
it received the Christian religion, and that it 
was so called from that Christian affection 
that all believers have, and should have, one 
for another, as the children of one Father and 
the brethren of Christ; but rather that it was 
___ its ancient name, on account of the love and 
__ kindness which the citizens had and showed 
to each other as a civil fraternity. This was 
an excellent spirit, and, when sanctified by 
the grace of the gospel, would render them 
an excellent church, as indeed they were, for 
here is no one fault found with this church, 
and yet, doubtless, there were faults in it of 
common infirmity; but love covers such faults. 

2. By whom this letter was signed ; even 
by the same Jesus who is alone the universal 
head of all the churches; and here observe 
by what title he chooses to represent himself 
to this church: He that is holy, he that is 
true, he thar hath the key of David, &c. You 
have his personal character: He that is holy 
and he that is true. holy in his nature, and 
 sherefore he cannot but be true to his word, 
for he hath spoken in his holiness; and you 
naye also his political character: He hath the 
key of David, he openeth, and no man shutteth ; 
he hath the key of the house of David. the key 
of government and authority in and over the 
church. Observe, (1.) ‘The acts of his go- 
vernment. [1.1 He opens. He opens a 
door of opportunity to his churches; he opens 
a door of utterance to his ministers ; he opens 
a door of entrance, opens the heart; he opens 
a door of admission into the visible church, 
laying down the terms of communion ; and he 
opens the door of admission into the church 
triumphant, according to the terms of salva- 
tion fixed by him. [2.] He shuts the door. 
‘ _ When he pleases, he shuts the door of oppor- 
: tunity and the door of utterance, and leaves 

obstinate sinners shut up in the hardness of 
their hearts; he shuts the door of church- 
fellowship against unbelievers and profane 
persons ; and he shuts the door of heaven 
} against the foolish virgins who have slept 
away their day of grace, and against the work- 
ers of iniquity, how vain and confident soever 
they may be. (2.) ‘The way and manner in 
wnich he performs these acts, and that 1s ab- 
. solute sovereignty, independent upon the 
ih will of men, and irresistible by the power of 
men: He openeth, and no man shutteth; he 
shutteth, and no man openeth ; he works to will 


him, when speaking to a church that had 
endeavoured to be conformed to Christ in 
holiness and truth, and that had enjoyed a 
wide door of liberty and opportunity under 
his care and government. 

II. The subject-matter of this epistle, where, 

1. Christ puts them in mind of what he 
had done for them: I have set before thee an 
open door, and no man can shut it,v. 8. I 
have set it open, and kept it open, though 
there be many adversaries. Learu here, (1.) 
Christ is to be acknowledged as the author 
of all the liberty and opportunity his churches 
enjoy. (2.) He takes notice and keeps ac- 
count, how long he has preserved their spt 
ritual liberties and privileges for them. (3.} 
Wicked men envy the people of God their 
door of liberty, and would be glad to shut 1+ 
against them. (4.) If we do not provoke 
Christ to shut this door against us, men 
cannot do it. 

2. This church is commended: Thou hast 
a little strength, and hast kept my word, and 
hast not denied my name, v.8. In this there ~ 
seems to be couched agentle reproof: “‘ Thou 
hast a little strength, a little grace, which, 
though it be not proportionate to the wide 
door of opportunity which [ have opened to 
thee, yet is true grace, and lras kept thee 
faithful.” True grace, though weak, has 
the divine approbation; but, though Christ 
accepts a little strength, yet believers should 
not rest satisfied in a little, but should strive 
to grow in grace, to be strong in faith, giwing 
glory to God. ‘True grace, though weak, will 
do more than the greatest gifts or highest 
degrees of common grace, for it will enable 
the Christian to keep the word of Christ, and 
not to deny his name. Obedience, fidelity, 
and a free confession of the name of Christ, 
are the fruits of true grace, and are pleasing 
to Christ as such. 

3. Here is a promise of the great favour 
God would bestow on this church, v. 2, 10. 
This favour consists in two things :— 

(1.) Christ would make this church’s ene- 
mies subject to her. [1.} Those enemies are 
described to be such as said they were Jews, 
but lied in saying so—pretended to be the 
only and peculiar people of God, but were 
really the synagogue of Satan. Assemblies 
that worship God in spirit and in truth are 
the Israel of God; assemblies that either 
worship false gods, or the true Gud in a false 
manner, are the synagogues of Satan: though 
they may profess to be the only people of 
God, their profession is a lie. [2.] Ther 
subjection to the church is described: They 
shall worship at thy feet ; not pay a religious 
and divine honour to the church itself, nor 
to the ministry of it, but shall be convinced 
that they have been in the wrong, that this 
church is in the right and is beloved of 
Christ, and they shall desire to be taken into 
communion with her and that they may wor-_ 


aud to do, and, when ne works, none can! shiv the same God after the same manner. 


iw ne ae 


“ 


wa Tat canal? * 


1 


The chureh in.Doodices... 


ee 


Pig , 
athe 
weary D 


How shall this great change be wrought? | believer, in t in 
By the power of God upon the hearts of his | monumental pillar a 
enemies, and by signal discoveries of his pe-|-a pillar to support th 


culiar favour to his church: They shall know | no such props), but a monument of 


that I have loved thee. .Observe, First, The | and powerful grace of God, 
greatest honour and happiness any church | shall never be defaced no: 
can enjoy consist in the peculiar love and | stately pillars erected in hono 
favour of Christ. Secondly, Christ can dis-| emperorsand generals have bee: j 
cover this his favour to his people in such a] monumental pillar there shall be an hone 
manner that their very enemies shall see it,and | able inscription, as in those cases is usual. 
be forced to acknowledge it.. Thirdly, This | [1.] The name of God, in whose cause he en- 
will, by the grace of Christ, soften the hearts | gaged, whom he served, and for whom he 
of their enemies, and make them desirous to | suffered in this warfare; and the name. 


be admitted into communion with them. 


(2.) Another instance of favour that Chnist | salem, which came down from heaven. 


n. (2.) O 


city of God, the church of God, the new 


‘promises to this church is persevering grace} this pillar shall be recorded all the services 


in the most trying times (v. 10), and this as| the believer did to the church of God, how 
the reward of their past fidelity. To him| he asserted her rights, enlarged her borders, 


that hath shall be given. Here observe, [1.] | maintained her purity and honour ; this will 


The gospel of Christ is the word of his pa-| beagreatername than Asiaticus, or ; 
It is the fruit of the patience of God | a soldier under God in the wars of the church, 


tience. 


Africanus ; 


to a sinful world; it sets before men the ex-| And then another part of the inscription is, 


emplary patience of Christ in all his sufferings | [2.] The new name of Christ, the Mediator, 
for men ; it calls those who receive it to the| the Redeemer, the captain of our salvation; 
exercise of patience in conformity to Christ. | by this it will appear under whose banner this 
[2.] This gospel should be carefully kept by | conquering believer had enlisted, under whos 
all that enjoy it; they must keep up to the} conduct he acted, by whose example he was 
faith, and practice, and worship prescribed in| encouraged, and under whose influence he 
the gospel. [3.] After a day of patience we | fought the good fight, and came off victorious 


must expect an hour of temptation; a day of 


gospel peace and liberty is a day of God’s| of attention: He that hath an ear, let 
patience, and it is seldom so well improved | hear what the Spirit saith unto the chu 
as it should be and therefore it is often fol-| how Christ loves and yalues his fai 
lowed by an hour of trial and temptation. | people, how he commends, and how h 
[4.] Sometimes the trial is more general and | crown their fidelity. 


universal; it comes upon all the world, and, 
when it is so general, it is usually the shorter. 
[5.] Those who keep the gospel in a time of 


peace shall be kept by Christ in an hour of saith the Amen, the faithful and t 
temptation. By keeping the gospel they are| witness, the beginning of the creati 
prepared for the trial; and the same divine] of God; . 


grace that has made them fruitful in times of 
peace will make them faithful in times of 
persecution. 


4. Christ calls the church to that duty| because thou art lukewarm, and 
which he before promised he would enable| ther cold nor hot, ik will spue th 


her to do, and that is, to persevere, to hold 
fast that which she had. (1.) The duty itself: 


“Hold fust that which thou kast, that faith, | S°Y dies apy ek! 
that truth, that strength of grace, that zeal, goods, and have need of noth 
that love to the brethren; thou hast been;and knowest not that thou P 


possessed of this excellent treasure, hold it 
fast.” (2.) The motives, taken from the 
speedy appearance of Christ: “Behold, I 
come quickly. See, I am just a coming to 


relieve them under the trial, to reward their| fire, that thou mayest be rich ;_ 
fidelity, and to punish those who fall away ;| white raiment, that thou mayest 
they shall lose that crown which they once clothed, and that the shame of # 


seemed to have a right to, which they hoped 
for, and pleased themselves with the thoughts 
of. ‘The persevering Christian shall win the 


prize from backsliding professors, who once} mayest see. 


stood fair for it.” 
III. The conclusion of. this epistle, v. 12 
13. Here, 
1. After his usual manner, our Saviou 


’| therefore, and repent. 
,| Stand at the door. and knock: if 
promises a glorious reward to the victorious! Man hear my voice, and “open t 


2. The epistle is closed up with the dem 


14 And unto the angel of the chure h 
of the Laodiceans write: These th 


_ 15 I know thy works, 
thou art neither cold nor hot: I woul 
thou wert cold or hot. 16 So th 


out of my mouth. 17 Because 
est, I am rich, and increased 


wretched, and miserable, and fj 
and blind, and naked: 
thee to buy of me gold tried in 


nakedness do not appear; and anoi 
thine eyes with eye-salve, that thou 
19 As many as I lo 
I rebuke and chasten: be zeal 
20 Behold 


Pl 
wy 42 ee 
Pa. BD. 98. 


door, I will come in to him, and will 


sup with him, and he with me. 2] 
To him that overcometh will I grant 
to sit with me in my throne, even as 
I also overcame, and am set down 
with my Father in his throne. 22 
He that hath an ear, let him hear what 
the Spirit saith unto the churches. 


We now come to the last and worst of all 
the seven Asian churches, the reverse of the 
church of Philadelphia; for, as there was 
nothing reproved in that, here is nothing 
commended in this, and yet this was one 
of the seven golden candlesticks, for a corrupt 
church may still be a church. Here we 
have, as before, 

I. The inscription, to whom, and from 
whom. 1. To whom: To the angel of the 
church of Laodicea. This was a once famous 
city near the river Lycus, had a wall of vast 
compass, and three marble theatres, and, 
like Rome, was built on seven hills. It 
seems, the apostle Paul was very instrumental 
in planting the gospel in this city, from which 
he wrote a letter, as he mentions in the epistle 
to the Colossians, the last chapter, in which he 
sends salutations to them, Laodicea not being 
above twenty miles distant from Colosse. In 
this city was held a council in the fourth cen- 
tury, but it has been long since demolished, 
and lies in its ruins to this day, an awful 
monument of the wrath of the Lamb. 2. From 
whom this message was sent. Here our 
Lord Jesus styles himself the Amen, the faith- 
ful and true witness, the beginning of the | 
creation of God. (1.) The Amen, one that 
is steady and unchangeable in all his purposes 
and promises, which are all yea, and all 
amen. (2.) The faithful and true witness, 
whose testimony of God to men ought to be 


3 received and fully believed, and whose testi- 


mony of men to God will be fully believed 
and regarded, and will be a swift but true 
witness against all indifferent lukewarm pro- 
fessors. (3.) The beginning of the creation 
of God, either of the first creation, and so he 


is the beginning, that is, the first cause, the 


Creator, and the Governor of it; or of the 
second creation, the church; and so he is 
the head of that body, the first-born from 
the dead, as it is in ch. i. 5, whence these 
titles are taken. Christ, having raised up 
himself by his own divine power, as the head 
of a new world, raises up dead souls to be a 
living temple and church to himself. 

Il. The subject-matter, in which observe, 

1. The heavy charge drawn up against this 
church, ministers arfd people, by one who 
knew them better than they knewthemselves: 
‘Thou art neither cold nor hot, but worse 
than either; I would thou wert cold or hot, v. 
15. Lukewarmness or indifference in re- 
ligion is the worst temper in the world. If 
religion is a real thing, it is the most ex- 


ee er, a, > ae gs ay See J 
Sh eee ee Fe oe ee 
~*~ re ES 


CHAP. II. 


* 2 

The church in Iaodicea 
good earnest in it; if it is not a real thing, 
it is the vilest imposture, and we should be 
earnest against it. If religion is worth any 
thing, it is worth every thing; an indifference 
here is inexcusable: Why halt you between 
two opinions ? If God be God, follow him ; if 
Baal (be God), follow him. Hereis no room 
for neutrality. An open enemy shall have 
fairer quarter than a perfidious neuter ; and 
there is more hope of a heathen than of such 

Christ expects that men should declare them- 
selves in earnest either for him or againsthim. 

2. A severe punishment threatened: J 
will spue thee out of my mouth. As lukewarm 
water turns the stomach, and provokes to a 
vomit, lukewarm professors turn the heart 
of Christ against them. He is sick of them, 
and cannot long bear them. They may call 
their lukewarmness charity, meekness, moder- 
ation, and a largeness of soul ; it is nauseous 
to Christ, and makes those so that allow 
themselves in it. They shall be rejected, 
and finally rejected; for far be it from the 
holy Jesus to return to that which has been 
thus rejected. 

3. We have one cause of this indifference 
and inconsistency in religion assigned, and 
that is self-conceitedness or self-delusion. 
They thought they were very well already, 
and therefore they were very indifferent 
whether they grew better or no: Because 
thou sayest, I am rich, and increased with 
goods, &c., v. 17. Here observe, What a 
difference there was between the thoughts 
they had of themselves and the thoughts that 
Christ had of them. (1.) The high thoughts 
they had of themselves: Thow sayest, I am 
rich, and increased with goods, and have need 
of nothing, rich, and growing richer, and 
increased to such a degree as to be above all 
want or possibilty of wanting. Perhaps they. 
were well provided for as to their bodies, 
and this made them overlook the necessities 
of their souls. Or they thought themselves 
well furnished in their souls: they had 
learning, and they took it for religion; they 
had gifts, and they took them for grace; 
they had wit, and they took it for true wis- 
dom; they had ordinances, and they took 
up with them instead of the God of or- 
dinances. How careful should we be not to 
put the cheat upon our own souls! Doubt- 
less there are many in hell that once thought — 
themselves to be in the way to heaven. Let 
us daily beg of God that we may not be left 
to flatter and deceive ourselves in the con- 
cerns of our souls. (2.) The mean thoughts 
that Christ had of them; and he was not 
mistaken. He knew, though they knew not, 
that they were wretched, and miserable, and 
poor, and blind, and naked. ‘Their state was 
wretched in itself, and such as called for 
pity and compassion from others: though 
they were proud of themselves, they were 
pitied by all who knew their case. For, [1- 
‘They were poor, really poor, when they sai 


cellent thing, and therefore we should be in! and thought they were rich; they had no 


Is y ha wire jin oa ‘ we idee 
The church in Laodiceu. — 
provision for their souls to live upon; their| 
souls were starving in the midst of their 

abundance ; they were vastly in debt to the 

justice of God, and had nothing to pay off 

the least part of the debt. [24 They were 

blind; they could not see their state, nor 

their way, nor their danger; they could not} 
see into themselves; they could not Jook 

before them; they were blind, and yet they 
thought they saw; the very light that was 
in them was darkness, and then how great 
must that darkness be! They could not see 
Christ, though evidently set forth, and cru- 
cified, before their eyes. They could not see 
God by faith, though always present in them. 
They could not see death, though it was just 
before them. They could not look into 
eternity, though they stood upon the very 
brink of it continually. [3.] They were 
naked, without clothing and without house, 
and harbour for their souls. ‘They were 
without clothing, had neither the garment of 
justification nor that of sanctification. Their 
nakedness both of guilt and pollution had no 
covering. ‘They lay always exposed to sin 
and shame. ‘Their righteousnesses were but 
filthy rags; they were rags, and would not 
cover them, filthy rags, and would defile 
them. And they were naked, without house 
or harlvour, for they were without God, and 
he has been the dwelling-place of his people 
jn all ages; in him alone the soul of man 
can find rest, and safety, and all suitable ac- 
commodations. ‘The riches of the body will 
not enrich the soul; the sight of the body 
will not enlighten the soul; the most con- 
venient house for the body will not afford 
-est nor safety to the soul. ‘The soul is a 
different thing from the body, and must have 
accommodation suitable to its nature, or else 
in the midst of bodily prosperity it will be 
wretched and miserable. 

4. We have good counsel given py Christ 
to this sinful people, and that is that they 
drop their vain and false opinion they had of 
themselves, and endeavour to be that really 


which they would seem to be: JI counsel thee 


to buy of me, &c., v.18. Observe, (1.) Our 
Lord Jesus Christ continues to give good 
counsel to those who have cast his counsels 
behind their backs. (2.) The condition of 
sinners is never desperate, while they enjoy 
the gracious calls and counsels of Christ. 
(3.) Our blessed Lord, the counsellor, always 
wives the best advice, and that which is most 
suitable to the sinner’s case; as here, [1.] 
‘hese people were poor; Christ counsels 
them to buy of him gold tried in the fire, that 
they might be rich. He-lets them know 
where they might have true riches and how 
they might have them. First, Where they 
might have them—from himself; he sends 
them not to the streams of Pactolus; nor to 
the mines of Potosi, but invites them to 
himself, the pearl of price. Secondly, And 
how must they have this true gold from him? 
They must buy it.- This seems to be unsav- | 


"¢ . 


’ M ae ‘RE ‘V ELAT ~ . be 


ing all again. — 
buy gold? Jus 
wine and milk, the 
without price, Isa.lv.1  & 
must be parted with, but 
valuable consideration, it is 
room for receiving true riches. “ 
sin and self-sufficiency, and come to 
with a sense of your poverty and em 
that you may be filled with his hic 
sure.” [2.] These people we ked , 
Christ tells them where they might hav 
clothing, and such as would cover t a 
of their nakedness. ‘This they mus ee 
from Christ ; and they must only put off the 
filthy rags that they might put on the w 
raiment which he had purchased and 
vided for them—his own imputed righteous- 
ness for justification and Si rments of 
holiness and sanctification. — [3.4 ‘They we @ 
blind; and he counsels them to dy, of L 
eye-salve, that they might see, to give up their 
own wisdom and reason, which are b 
blindness in the things of God, a 
themselves to his word and Spirit, 
eyes shall be opened to see their way and 
their end, their duty and their true wnterest ; 
a new and glorious scene would then ope 
itself to their souls; a mew world furn 
with the most beautiful and excellent ob 
and this light would be marvellous to t 
woo were but just now delivered from 
powers of darkness. This is the wise : 
good counsel Christ gives to careless souls 
and, if they follow it, he will judge him 
bound in honour to make it effectual. 

5. Here is added great and gracious 
couragement to this sinful people to take 
admonition and advice well that Christ 
given them, v. 19, 20. He tells them, ( 
It was given them in true and tender affec- 
tion: “ Whom I love, I rebuke and chaste 
You may think [have given you hard w 
and severe reproofs; it is all out of love 
your souls. I would not have thus ope 
rebuked and corrected your sinful lukewa: 
ness and vain confidence, if | had not-been ¢ 
lover of your souls; had I hated you, I 


should accordingly repent in good ea 
and turn to him that smites them; bett 


flattering smiles of an enemy. (2.) 
would comply with his admonitions, 
ready to-make them good to their souls 
hold, I stand at the door and knock, &e 
Here observe, [1.] Christ is graciously pl 
by his word and Spirit to come to the 
of the heart of sinners; he draws near to 
in a way of mercy, ready to make them a 
visit. [2.] He finds this door shut ag 
him; the heart of man is by nature shut 
against Christ by ignorance, unbelief, sir 
prejudices. [3.] When he finds the | 


shut, he does not tmmediately withdraw, but 
he waits to be gracious, even till his head be 
filled with the dew. ([4.] He uses all proper 
means to awaken sinners, and to cause them 
to open to him: he calls by his word, he 
knocks by the impulses of his Spirit upon 
their conscience. [5.] Those who open to 
him shall enjoy his presence, to their great 
comfort and advantage. He will sup with 
them; he will accept of what is good in them; 
he will eat his pleasant fruit; and he will 
bring the best part of the entertainment with 
him. If what he finds would make but a 
poor feast, what he brings will make up the 
deficiency: he will give fresh supplies of 
graces and comforts, and thereby stir up 
fresh actings of faith, and love, and delight; 
and in all this Christ and his repenting people 
will enjoy pleasant communion with each 
other. Alas! what do careless obstinate sin- 
ners lose by refusing to open the door of the 
heart to Christ! 

111. We now come to the conclusion of 
this epistle; and here we have as before, 

1. ‘The promise made to the overcoming 
believer. Itis here implied, (1.) That though 
this church seemed to be wholly overrun and 
overcome with lukewarmness and self-confi- 
dence, yet it was possible that by the reproofs 
and counsels of Christ they might be inspired 
with fresh zeal and vigour, and might come 
off conquerors in their spiritual warfare. (2.) 
That, if they did so, all former faults should 
be forgiven, and they should havea great re- 
ward. And whatisthat reward? They shall 
sit down with me on my throne, as I also over- 
came, and have sat down with my Father on his 
throne,v.21. Here it is intimated, [1.] That 
Christ himself had met with his temptations 
and conflicts. [2.] ‘That he overcame them 
all, and was more than a conqueror. ([3.] 
That, as the reward of his conflict and victory, 
he has sat down with God the Father on his 
throne, possessed of that glory which he had 
with the Father from eternity, but which he 
was pleased very much to conceal on earth, 
leaving it as it were in the hands of the Fa- 
ther, as a pledge that he would fulfil the work 
of a Saviour before he reassumed that mani- 
festative glory; and, having done so, then 
pignus reposcere—he demands the pledge, to 
appear in his divine glory equal to the Father. 
eal That those who are conformed to Christ 
in his trials and victories shall be conformed 
to him in his glory; they shall sit down with 
him on his throne, on his throne of judgment 
at the end of the world, on his throne of glory 
to all eternity, shining in his beams by virtue 
of their union with him and relation to him, 
as the mystical body of which he is the head. 

2. Allis closed up with the general demand 
of attention (v. 22), putting all to whom these 
epistles shall come in mind that what is con- 
tained in them is not of private interpretation, 
not mtended for the instruction, reproof, and 
correction of those particular churches only, 
but of all the churches of Christ in all ages 


He Ce eee Ig re tee ee ee oS oe 
A.D. 95. CHAP. IV. The vision of heaven 


and parts of the world: and as there will be 
a resemblance in all succeeding churches to 
these, both in their graces and sins, so they 
may expect that God will deal with them as 
he dealt with these, which are patterns to all 
ages what faithful and fruitful churches may 
expect to receive from God, and what those 
who are unfaithful may expect to suffer from 

his hand; yea, that God’s dealings with his 

churches may afford useful instruction to the 
rest of the world, to put them upon consider- 

ing, If judgment begin at the house of God, 

what shall the end of those be that do not obey 

the gospel of Christ? 1 Pet. iv.17. Thus 

end the messages of Christ to the Asian 

churches, the epistolary part of this book. 

We now come to the prophetical part. 


CHAP. IV. 


In this chapter the prophetical scene opens; and, as the epistolary 
part opened with a vision of Christ (ch. i.), so this part is in- 
troduced with a glorious appearance of the great God, whose 
throne is in heaven, compassed about with the heaveuly host. 
This discovery was made to John, and in this chapterhe, 1. Re 
cords the heavenly sight he saw, ver. 1—7. And then, Il. The 
heavenly songs be heard, ver. 8, to the end. 


FTER this I looked, and, be- 

hold, a door was opened in 
heaven: and the first voice which I 
heard was as it were of a trumpet 
talking with me; which said, Come 
up hither, and I will show thee things 
which must be hereafter. 2 And 
immediately I was in the spirit : and, 
behold, a throne was set in heaven, 
and one sat on the throne. 3 And 
he that sat was to look upon like a 
jasper ard a sardine stone: and there 
was a rainbowround about the throne, 
in sight like unto an emerald. 4 And 
round about the throne were four and 
twenty seats: and upon the seats I 
saw four and twenty elders sitting, 
clothed in white raiment ; and they 
had on their heads crowns of gold. 
5 And out of the throne proceeded 
lightnings and thunderings and voices; 
and there were seven lamps of fire 
burning before the throne, which are 
the seven Spirits of God. § And 
before the throne there was a sea of 
glass like unto crystal: and in the 
midst of the throne, and round about 
the throne, were four beasts full of 
eyes before and behind. 7 And the 
first beast was like a lion, and the 
second beast like a calf, and the third 
beast had a face as a man, and the 
fourth beast was like a flying eagle. 
8 And the four beasts had each of 
them six wings about him; ard they 
were full of eyes within— 


i 


The vision of heaven. 


voured: After this, that is, not cnly “ after 
J had seen the vision of Christ walking in 
the midst of the golden candlesticks,” but 
“after I had taken his messages from his 
mouth, and written and sent them to the se- 
veral churches, according to, his command, 
after this I had another vision.” ‘Those who 
well improve the discoveries they have had 
of God already are prepared thereby for more, 
and may expect them. Observe, 

I. The preparation made for the apostle’s 
having this vision. 

1. A door was opened in heaven. Hence 
we learn, (1.) Whatever is transacted on 
earth is first designed and settled in heaven; 
there is the model of all the works of God; 
all of them are therefore before his eye, and 
ite lets the inhabitants of heaven see as much 
of them as is fit for them. (2.) We can know 
nothing of future events but what God is 
pleased to discover to us; they are within the 
veil, till God opens the door. But, (3.) So 
far as God reveals his designs to us we may 
and ought to receive them, and not pretend 
to be wise above what is revealed. 

‘2. To prepare John for the vision, a trum- 
pet was sounded, and he was called up into 
heaven, to have a sight there of the things 
which were to be hereafter. He was called 
into the third heavens. (i.) There is a way 
opened into the holiest of all, into which the 
sons of God may enter by faith and holy af- 
fections now, in their spirits when they die, 
and in their whole persons at the last day. 
(2.) We must not intrude into the secret of 
God’s presence, but stay till we are called 
up to it. 

3. To prepare for this vision, the apostle 
was in the Spirit. He was in a rapture, as 
before (ch. i. 10), whether in the body or out 
of the body we cannot tell; perhaps he him- 
self could not; however all bodily actions 
and sensations were for a time suspended, 
and his spirit was possessed with the spirit 
of prophecy, and wholly under a divine in- 
fluence. The more we abstract ourselves 
from all corporeal things the more fit we are 
for communion with God; the body isa veil, 
a cloud, and clog to the mind in its transac- 
tions with God. We should as it were for- 
get it when we go in before the Lord in duty, 
and be willing to drop it, that we may go up 
to him in heaven. This was the apparatus 
to the vision. Now observe, 

II. The vision itself. It begins ‘with the 
strange sights that the apostle saw, and they 
were such as these:—1. He saw a throne set in 
heaven, the seat of honour, and authority, 
and judgment. Heaven is the throne of God; 
there he resides in glory, and thence he gives 
laws to the church and to the whole world, 
and all earthly thrones are under the juris- 
diction of this throne that is set in heaven. 
2. He saw a glorious one upon the throne. 
This throne was. not empty; there was one 


REVELATION. | 
We have here an account of a second vi-| in it who filled it 
sion with which the apostle John was fa- here described by 


pleasant and preciou 
‘countenance was like a jasper 
stone; he is not described 
features, so as to be represent 
but only by his transcendant bi 
The jasper is a transparent stone, 
offers to the eye a variety of the vi 
colours, signifying the glorious perfections 
God; the sardine-stone is red, signify 
justice of God, that essential oe 
which he never divests himself in favo 
any, but gloriously exerts it in the g 
ment of the world, and especially 
church, through our Lord Jesus Christ. ' 
attribute is displayed in pardoning as wal 
in punishing, in saving as well as in 
ing sinners. 3, He saw a rainbow « : 
throne, like unto an emerald, v. 3. Then < | 
bow was the seal and token of. the co 

of providence that God made with Nash and and — 
his posterity with him, and is a fit emblem o' 
that covenant of promise that God has made — 
with Christ as the head of the church, and - 
all his people in him, which covenant is as 
the waters of Noah unto God, an everlasting 2 
covenant, ordered in all things and sure. 
This rainbow looked like the emerald; 
most prevailing colour was a pleasant | green, 
to show the reviving and refreshing nature of — 
the new covenant. 4. He saw Sour-ana- ah 
twenty seats round about the throne, not 
empty, but filled with four-and-twent cies, 
presbyters, representing, very probab! 
whole church of God, both in the Old- aoe = 
ment and in the New-Testament ‘State; not ‘y 
the ministers of the church, but rather the — 
representatives of the people. Their sitti 
denotes their honour, rest, and satisfactic 
their sitting about the throne signifies — 
relation to God, their nearness to him 
sight and enjoyment they have of him, 
their continual regard to him, 
clothed in white raiment, the righteousn = 
the saints, both imputed and inherent ; 
had on their heads crowns of gold, signif i a 
the honour and authority given them of ye 
and the glory they have with him. All 

may in a lower sense be applied to the gos : 
church on earth, in its worshipping assem- 
blies; and, in the higher Ta Hae: to the church 
triumphant in heaven. 5. He perceived - 
lightnings and voices proceeding out ¢ 
throne; that is, the awful declarations f 
God makes to his church of his sovereign 
will and pleasure. Thus he gave forth thes 
law on mount Sinai; and the gospel has not 
less glory and authority than the Jaw, though 
it be of a more spiritual nature. 6. He 
seven lamps of fire burning before the tl 
which are explained to be the seven Spi: 
God (v. 5), the various gifts, graces, 
operations of the Spirit of God in the chure! 
of Christ; these are all dispensed accord 
to the will and pleasure of him who sits 1 
the throne. 7. He saw before the throne 


ALD. 95. 
sea of glass, like unto crystal. As in the 
temple there was a great vessel of brass filled 
with water, in which the priests were to wash 


shis all those must be washed that are ad- 
mitted into the gracious presence of God on 
earth or his glorious presence in heaven. 8. 
He saw four animals, living creatures, be- 
tween the throne and the circle of the elders 
(as seems most probable), standing between 


when they went to minister before the Lord 
(and this was called a sea), so in the gospel 
church the sea or laver for purification is the 
blood of the Lord Jesus Christ, who cleanses 
from all sin, even from sanctuary-sins. In 


_ the ministers of the gospel, not only because 
_of this their situation nearer to God, and be- 
tween him and the elders or representatives 
of the Christian people, and because fewer in 
number than the people, but as they are here 
described, (1.) By their many eyes, denoting 
Sagacity, vigilance, and circumspection. (2.) 
By their lion-like courage, their great labour 
and diligence (in which they resemble the ox), 
their prudence and discretion becoming men, 
and their sublime affections and speculations, 
by which they mount up with wings like eagles 
towards heaven (v.7), and these wings full of 
eyes within, to show that in all their medita- 
- tions and ministrations they are to act with 
knowledge, and especially should be well 
acquainted with themselves and the state of 
their own souls, and see their own concern 
‘in the great doctrines and duties of religion, 
_ watching over their own souls as well as the 
_ souls of the people. (3.) By their continual 
employment, and that is, praising God, and 
_ not ceasing to do so night and day. The 
_ elders sit and are ministered unto; these 
_ stand and minister: they rest not night nor 
day. This now leads to the other part of the 
_ representation. 


—8s And they rest not day and 
night, saying, Holy, holy, holy, Lord 
God Almighty, which was, and is, and 

is to come. 9 And when those beasts 
give glory and honour and thanks to 
him that sat on the throne, who liveth 
tor eyerand ever, 10 The four and 
twenty elders fall down before him that 
sat on the throne, and worship him 
that liveth for ever and ever, and cast 
their crowns before the throne, saying, 
11 Thou art worthy, O Lord, to re- 
ceive glory and honour and power: 
for thou hast created all things, and for 
thy pleasure they are and were created. 

We have considered the sights that the 
apostle saw in heaven: now let us observe 
the songs that he heard, for there is in hea- 


ven not only that to be seen which will 
highly please a sanctified eye, but there is 


Ne Pe en = 


a 
qi 
- 


PE Oe ee Pe eee a eee Sone haere nae 
at : . << A ‘ - 


CHAP. IV. 


God and the people; these seem to signify | for ever and ever. 


* 


The vision of hearer. 


sanctified ear. ‘This 1s true concerning the 
church of Christ here, which is a heaven up- 
on earth, and it will be eminently so in the 
church made perfectin the heaven of heavens. 

I. He heard the song of the four living 
creatures, of the ministers of the church, 
which refers to the prophet Isaiah’s vision, 
ch. vi. And here, 1. They adore one God, 
and one only, the Lord God Almighty, un- 
changeable and everlasting. 2. They adore 
three holies in this one God, the Holy Fa- 
ther, the Holy Son, and the Holy Spirit ; 
and these are one infinitely holy and eternal 
Being, who sits upon the throne, and lives 
In this glory the prophet 
saw Christ, and spoke of him. 

II. He heard the adorations of the four- 
and-twenty elders, that is, of the Christian 
people represented by them; the ministers 
led, and the people followed, in the praises 
of God, v. 10, 11. Here observe, 

1. The object of their worship, the same 
with that which the ministers adored: Him 
that sat on the throne, the eternal everliving 
God. The true church of God has one and 
the same object of worship. ‘Two different 
objects of worship, either co-ordinate or sub- 
ordinate, would confound the worship and 
divide the worshippers. It is unlawful to 
join in divine worship with those who either 
mistake or multiply the object. There is but 
one God, and he alone, as God, is worshipped 
by the church on earth and in heaven. 

2. The acts of adoration. (1.) They feil 
down. before him that sat on the throne ; they 
discovered the most profound humility, re 
verence, and godly fear. (2.) They cast theis 
crowns before the throne; they gave God 
the glory of the holiness wherewith he had 
crowned their souls on earth and the honour 
and happiness with which he crowns them in 
heaven. They owe all their graces and all 
their glories to him, and acknowledge that his 
crown is infinitely more glorious than theirs, 
and that it is their glory to be glorifying God. 

3. The words of adoration: they said, 
Thou art worthy, O Lord, to receive glory, 
and honour, and power, v. 11. Observe, (1.) 
They do not say, We give thee glory, and 
honour, and power ; for what can any creature 
pretend to give unto God? But they say, 
Thou art worthy to receive giory. (2.) In this 
they tacitly acknowledge that God is ex- 
alted far above all blessing and praise. He 
was worthy to receive glory, but they were 
not worthy to praise, nor able to do it ac- 
cording to his infinite excellences. 

4. We have the ground and reason of their 
adoration, which is threefold:—(1.) He is 
the. Creator of all things, the first cause ; 
and none but the Creator of all things should 
be adored ; no made thing can be the object 
of religious worship. (2.) He is the pre- 
seryer of all things, and his preservation is a 
continual creation; they are created still by 
the sustaining power of God. All beings but 


that to be heard which will greatly delight a! God are dependent upon the will and power 


" Pie iba 
bhai? Se 


> 
oe ‘int We, p 
WENO SAM Pie 


The sealed took. 


up as an object of religious worship. It is. 
the part of the best dependent beings to be 
worshippers, not to be worshipped. (3.) He 
is the final cause of all things: For thy plea- 
sure they are and were created. It was his 
will and pleasure to create all things; he was 
not put upon it by the will of another ; there 
is no such thing as a subordinate creator, 
that acts under and by the will and power of 
another; and, if there were, he ought not to 
be worshipped. As God made all things at 
his pleasure, so he made them for his pleasure, 
to deal with them as he pleases and to glo- 
rify himself by them one way or other. 
Though he delights not in the death of sin- 
ners, but rather that they should turn and 
live, yet he hath made all things for himself, 
Prov. xvi. 4. Nowif these be true and suffi- 
cient grounds for religious worship, as they 
are proper to God alone, Christ must needs 
be God, one with the Father and Spirit, and 
be worshipped as such ; for we find the same 
causality ascribed to him. Col. i. 16, 17, All 
things were created by him and for him, and 
he is before all things, and by him all things 
consist. 


CHAP. V. 


In the foregoing chapter the prophetical scene was opened, in the 
sight and hearing of the apostle, and he had a sight of God 
the Creator and ruler of the world, and the great King of the 
church. Hesaw God on the throne of glory and government, 
aurrounded with his holy ones, and receiving their adoratious. 
Now the counsels and decrees of God are set before the apustle, 
as in a book, which God held in his right hand; and this book 
is represented, I. As sealed in the hand of God, ver. 1—9. II. 
As taken into the hand of Christ the Kedeemer, to be unsealed 
and opened, ver. 6, to the end. 


ND I saw in the right hand of 
; him that sat on the throne a 
book written within and on the back- 
side, sealed with seven seals. 2 And 
T saw a strong angel proclaiming with 
a loud voice, Who is worthy to open 
the book, and to loose the seals 
thereof? 3 And no man in heaven, 
nor in earth, neither under the earth, 
was able to open the book, neither to 
look thereon. 4 And I wept much, 
because no man was found worthy 
to open and to read the book, neither 
to look thereon. 5 And one of the 
elders saith unto me, Weep not : be- 
hold, the Lion of the tribe of Juda, 
the Root of David, hath prevailed 
to open the book, and to loose the 
seven seals thereof. 
Hitherto the apostle had seen only the 
great God, the governor of all things, now, 
I. He is favoured with a sight of the model 
and methods of his government, as they are 
all written down in a book which he holds in 
his hand ; and this we are now to consider as 
shut up and sealed in the hand of God. Ob- 
serve, 1. The designs and methods of divine 
Providence towards the church and the 


en 
——$——— 


cf God, and no dependent being must be set 


‘ones-among the angels in heaven, t 


upon and agreed 
ina book. ‘The 
part adjusted, all 
passed into decree 


execute all the contents thereof, all the coun- 
sels and purposes therein recorded. 3. Th 
hook in the hand of God is shut up an: 
sealed ; it is known to none but himself, til 
he allows it to be opened. Known unto 
and to him alone, are all ie ei. from 
beginning of the world ; but it is his glory 
conceal the matter as he pleases. The times and 
seasons, and their great events, he hath 
in his own hand and power. 4. It is sec 
with seven seals. ~ This tells us with what in- 
scrutable secrecy the counsels of God are! 
how impenetrable by the eye and intellect 
the creature; and also points us to seve 
several parts of this book of God’s coun 
Itach part seems to have its particular 
and, when opened, discovers its proper ev: 
these seven parts are not unsealed an 
opened at once, but successively, one sce 
of Providence introducing another, and 
plaining it, till the whole mystery of G 
counsel and conduct be finished in the w 
II. He heard a proclamation made co: 
cerning this sealed book. 1. The erier y 
a strong angel ; not that there are any’ 


there are many among the angels of 

churches. This angel seems to come 
not only as a crier, but as a champion, 
@ challenge to any or all the creatures to | 
the strength of their wisdom in opening t 
ccunsels of God; and, as a champion, 
cried with a loud voice, that every creat 
might hear. 2. The cry or challenge p 
claimed was, ‘‘ Who is worthy to open th 
book, and to loose the seais thereof? v. 2 
If there be any creature who thinks hims 
sufficient either to explain or execut 
counsels of God, let him stand forth, ; 
make the attempt.”’ 3. None in heaven 
earth could accept the challenge and und 
take the task: none in heaven, none of the 
glorious holy angels, though before t 
throne of God, and the ministers of his pr 
vidence; they with all their wisdom car 
dive into the decrees of God: none oneart 
no man, the wisest or the best of men, no 
of the magicians and soothsayers, none’ 
the prophets of God, any further th 
reveals his mind: to them: none under 
earth, none of the fallen angels, none o 
spirits of men departed, though they s 


ag eae Pgh ig SY. SEP ORE OEE ee eee 
A.D. 85. - CHAP. V. The sealed book 


_ return to our world, can open this book.|hast reaeemed us to God by thy 


Satan himself, with all his subtlety, cannot 


. do it; the creatures cannot open it, nor look 
_ onit; theycannotreadit. God only can do it. 
lil. He felt a great concern in himself 
_ about this matter: the apostle wept much ; it 
was a great disappointment to him. By what 
he had seen in him who sat upon the throne, 
he was very desirous to see and know more 
of his mind and will: this desire, when not 
presently gratified, filled him with sorrow, 
_ and fetched many tears from his eyes. Here 
_ observe, 1. Those who have seen most of God 
in this world are most desirous to see more ; 
and those who have seen his glory desire to 
know his will. 2. Good men may be too 
eager and too hasty to look into the mys- 
_ teries of divine conduct. 3. Such desires, 
_ not presently answered, turn to grief and 
_ sorrow. Hope deferred makes the heart sick. 
: IV. The apostle was comforted and en- 
im couraged to hope this sealed book would yet 
be opened. Here observe, 1. Who it was 
that gave John the hint: One of the elders. 
God had revealed it to his church. If angels 
do not refuse to learn from the church, mi- 
_nisters should not disdain to do it. God can 
make his people to instruct and inform their 
teachers when he pleases. 2. Who it was 
that would do the thing—the Lord Jesus 
Christ, called the lion of the tribe of Judah, 
according to his human nature, alluding to 
Jacob’s prophecy (Gen. xlix. 10), and the root 
_f David according to his divine nature, 
_ though a branch of David according to the 
_ flesh. He who is a middle person, God and 
_ man,and bears the office of Mediator between 
_ God and man, is fit and worthy to open and 
_ execute all the counsels of God towards men. 
_ And this he does in his mediatorial state and 
capacity, as the root of David and the off- 
__ spring of Judah, and as the King and head of 
the Israel of God; and he will do it, to the 
_ consolation and joy of all his people. | 
6 And I beheld, and, lo, in the 
midst of the throne and of tlie four 
_ beasts, and in the midst of the elders, 
_ stood a Lamb as it had been slain, 
4 having seven horns and seven eyes, 
_ which are the seven Spirits of God 
sent forth into all the earth. 7 And 
he came and took the book out of 
the right hand of him that sat upon 
the throne. S And when he had 
taken the book, the four beasts and 
four and twenty elders fell down be- 
fore the Lamb, having every one of 
them harps, and golden vials full of 
odours, which are the prayers of 
saints. 9 And they sung a new 
song, saying, Thou art worthy to 
take the book, and to open the seals 
thereof: for thou wast slain, and 


" 


al 


blood out of every kindred, and 
tongue, and people, and nation; 10 
And hast made us unto our God 
kings and priests: and we shall 
reign on the earth. 1) And I be- 
held, and I heard the voice of many 
angels round about the throne and 
the beasts and the elders: and the 
number of them was ten thousand 
times ten thousand, and thousands 
of thousands; 12 Saying with a 
loud voice, Worthy is the Lamb that 
was slain to receive power, and riches, 
and wisdom, and strength, and ho- 
nour, and glory, and blessing. 13 And 
every creature which is in heaven, 
and on the earth, and under the 
earth, and such as are in the sea, 
and all that are in them, heard I 
saying, Blessing, and honour, and 
glory, and power, be unto him that 
sitteth upon the throne, and unto 
the Lamb for ever and ever. 14 And 
the four beasts said, Amen. And the 
four and twenty elders fell down and 
worshipped him that liveth for ever 
and ever. 


Here, I. The apostle beholds this book 
taken into the hands of the Lord Jesus 
Christ, in order to its being unsealed and 
opened by him. Here Christ is described, 
1. By his place and station: Jn the midst of 
the throne, and of the four beasts, and of the 
elders. He was on the same throne with the 
Father ; he was nearer to him than either the 
elders or ministers of the churches. Christ, 
as man and Mediator, is subordinate to God 
the Father, but is nearer to him than all the 
creatures ; for in him all the fulness of the 
Godhead dwells bodily. "The ministers stand 
between God and the people. Christ stands 
as Mediator between God and both ministers 
and people. 2. The form in which he ap- 
peared. Before he is called a lion ; here he 
appears as a lamb slain. He is a lion to con- 
quer Satan, a lamb to satisfy the justice of 
God. He appears with the marks of his 
suffermgs upon him, to show that he inter- 
cedes in heaven in the virtue of his satisfac- 
tion. He appears as a lamb, having seven 
horns and seven eyes, perfect power to execute 
all the will of God and perfect wisdom to un- 
derstand it all and to do it in the most effec- 
tual manner ; for he hath the seven Spirits of 
God, he has received the Holy Spirit without 
measure, in all perfection of light, and life, 
and power, by which he is able to teach and 
rule all parts of the earth 3. He 1s de- 
scribed by his act and deed: He came, and 


work and deserving of the honour. [2.] They 


: ries ash 
in sl + 


The sealed boo. pe Tet = REE 


tock the book out of the right hand of him that 
sat on the throne (v. 7), not by violence, nor 
by fraud, but he prevailed to do it (as v. 5), 
he prev ailed by his merit and worthiness, he 
did it by authority and by the Father’s ap- 
pointment. God very willingly and justly 
put the book of his eternal counsels into the 
hand of Christ, and Christ as readily and 
gladly took it into his hand; for he delights 
to reveal and to do the will of his Father. 

If. ‘The apostle observes the universal joy 
and thanksgiving that filled heaven and 
earth upon this transaction. No sooner had 
Christ received this book out of the Father’s 
hand than he received the applauses and 
adorations of angels and men, yea, of every 
creature. And, ‘indeed, it is just matter of 
joy to all the world to see that God does not 
deal with men in a way of absolute power 
and strict justice, but in a way of grace and 
mercy through the Redeemer. He governs 
the world, not merely as a Creator and Law- 
giver, but as our God and Saviour. ail the 
world has reason to rejoice in this. The 
song of praise that was offered up to the 
Lamb on this occasion consists of three 
parts, one part sung by the church, another 
by the church and the angels, the third by 
every creature. 

1. The church begins the doxology, as be- 
ing more immediately concerned in it (v. 8), 
the four living creatures, and the four-and- 
twenty elders, the Christian people, under 
their minister, lead up the chorus. Here 
observe, (1.) The object of their worship— 
the Lanb, the Lord Jesus Christ; it is the 
declared will of God that ail men should ho- 
nour the Son as they honour the Father ; for 
he has the same nature. (2.) Their posture : 
They fell down before him, gave him not an 
inferior sort of worship, but the most pro- 
found adoration. (3.) The instruments used }- 
in their adorations—harps and vials; the 
harps were the instruments of praise, the 
vials were full of odours or incense, which 
signify the prayers of the saints: prayer and 
praise should always go together. (4.) The 
matter of their song: it was suited to the 
new state of the church, the gospel-state in- 
troduced by the Son of God. In this new 
song, [1.] They acknowledge the infinite 
fitness and worthiness of the Lord Jesus for 
this great work of opening and executing 
the counsel and purposes of God (v. 9): Thou 
art worthy to take the book, and to open the 
seals thereof, every way sufficient for the 


to) Code Chast 
the bondage of — gy 
deemed them to God 
serve him and to enjoy hin 
altation : Thou hast made us to 
and priests, and we shall reign on ti 
v.10. Every ransomed slave is not 
diately preferred to honour; he thinks 
great favour to be restored to liberty. 1 
when the elect of God were made slaves 
sin and Satan, in every nation of the wi 
Christ not only purchased their liberty 
them, but the highest honour and pr 
ment, made them kings and priests— 
rule over their own spirits, and to ¢ 
the world, and the evil one; and he 
them priests, given them access to hi mself 
and liberty to offer up spiritual — sacrific 
and they shall reign on the earth ; they sha 
with him judge the world at the — y 
2. The doxology, thus begun b 
church, is carried on by the ange’ 
take the second part, in conjunction with 
church, v. 11. ‘They are said to be inn 
able, and to be the attendants on the 
of God and guardians to the church ; thou 
they did not need a Saviour themselves, 
they rejoice in the redemption and sa 
of sinners, and they agree with the chure! 
acknowledging the infinite merits of the L 
Jesus as dying for sinners, that he is w 
to receive power, and riches, and wise pts 
strength, and honour, and glory, and bless 
(1.) He is worthy of that office and tha 14 
thority which require the greatest power 
wisdom, the greatest fund, all excellency, 
discharge them aright; and, (2.) He is: 
of all honour, and glory, and blessing, 
cause he is sufficient for: the office and 2 
ful in it. : “Y beau i 3: 
3. This doxology, thus” w 
church, and cabiael y by the angels, i 
sounded and echoed by the whole creati 
v. 13. Heaven and earth ring with the 
praises of the Redeemer. The whol 
tion fares the better for Christ. By hit 
things consist ; and all the creatures, 
they sense and language, would 
great Redeemer who deliyers the cre 
from that bondage under which 1t a 
through the corruption of men, and 1 
curse denounced by the great God upon 
fall; that part which (by a prosopopeei 
made for the whole creation is a son, 
blessing, and honour, and glory, and pi 
(1.) To him that sits on the throne, to 
God, or to God the Father, as the first p 
in the Trinity and the first in the eb 
of our salvation ; and, (2.) To the Lamb, 
the second person in the Godhead an 
Mediator of the new covenant. Not that | 
worship paid to the Lamb is of another 
ture, an inferior worship, for the very 82 
honour and ‘glory are in the same 
ascribed to the Lamb and to him that 
the throne, their essence being the sam 


mention the grounds and reasons of this 
worthiness ; and though they do not exclude 
the dignity of his person as God, without 
which he had not been sufficient for it, yet 
they chiefly insist upon the merit of his 
sufferings, which he had endured for them ; 
these more sensibly struck their souls with 
thankfulness and joy. Here, first, They 
mention his suffering: “‘ Tiiow wast slain, slain 
asa sacrifice, thy blood was shed.” Secondly, 


h .eir parts in the work of our salvation being 
distinct, they are distinctly adored. We 

worship and glorify one and the same God 
_ for our creation and for our redemption. 
We see how the church that began the 
heavenly anthem, finding heaven and earth 
join in the concert, closes all with their Amen, 

and end as they began, with alow prostration 
_ before the eternal and everlasting God. Thus 
we have seen this sealed book passing with 
great solemnity from the hand of the Creator 
into the hand of the Redeemer. 


CHAP. VI. 


The book of the divine counsels being thus lodged in the hand of 
Christ, he loses no time, but immediately enters upon the work 
of opening the seals and publishing the contents; but this is done 
in such a manner as still leaves the predictions very abstruse and 
difficul: to be understood. Hitherto the waters of the sanctuary 
have been as those in Ezekiel’s vision, only to the ancles, or to 

the knees, or to the loins at least; but here they begin to be a 
_ Fiver that cannot be passed over. The visions which John saw, 
the epistles to the churches, the songs of praise, in the two fore- 
ing chapters, had some things dark and hard to be understood ; 
and yet they were rather milk for babes than meat for strong 
_ men; but now we are to launch into the deep, and our business 

is no fo much to fathom it as to let down our net to take a 
_ draugl:: We shall only hint at what seems most obvious. The 
phecies of this book are divided into seven seals opened, seven 
pets sounding, and seven vials poured out. It is supposed 


the opening of the seven seals discloses those providences 
p that concerned the church in the first three centuries, from the 
- Saale of car Lord and Saviour to the reign of Constantine ; 
= ° jis was represented in u book rolled up, and sealed in several 
places, so that, when one seal was opened, you might read so far 
of it, and soon, till the whole was unfolded. Yet we are not 
< here told what was written in the book, but what John saw in 
figures enigmatical and hieroglyphic ; and it is not for us to pre- 
‘tend to know “the times and the seasons which the Father has 
putin bis own power.” In this chapter six of the seven seals 
_ are opened, ard the visions attending them are related ; the first 
seal in ver. 1, 2, the second seal in ver. 3, 4, the third seal in 
_ yer. 5, 6, the fourth seal in ver. 7, 8, the fifth seal in ver. 9—11, 
_ the sixth seal in ver. 12, 15, &e. 


A ND I saw when the Lamb opened 
one of the seals, and I heard, 
it were the noise of thunder, one 
of the four beasts saying, Come and 
see. 2 And I saw, and behold a 
_ white horse: and he that sat on him 
had a bow; and a crown was given 
unto him: and he went forth con- 
_ quering and to conquer. 
Here, 1. Christ, the Lamb, opens the first 
_ seal; he now enters upon the great work of 
_ Opening and accomplishing the purposes of 
_ God towards the church and the world. 2. 
One of the ministers of the church calls upon 
_ the apostle, with a voice like thunder, to come 
hear, and observe what then appeared. 3. 
_ We have the vision itself, v. 2. (1.) The 
_ Lord Jesus appears riding on a white horse. 
White horses are generally refused in war, 
because they make the rider a mark for the 
enemy; but our Lord Redeemer was sure of 
the victory and a glorious triumph, and he 
rides on the white horse of a pure but de- 
spised gospel, with great swiftness through 
_ the world. (2.) He had a bow in his hand. 
The convictions impressed by the word of 
_ God are sharp arrows, they reach at a dis- 
_ tance; and, though the ministers of the word 
draw the bow at a venture, God can and will 
direct it to the joints of the harness. This 
: bow, in the hand of Christ, abides in strength, 


‘ 


© GHAP. WE) 


and, like that of Jonathan, never returns{not the oil and the wine. 


AS Celio 


"I +~ie 
we ae ae 


ate. 
pt ae Ml ¥, 


oe: 
ar 


The opening 
emply. (3.) A crown was given him, import- 
ing that all who receive the gospel must re- 
ceive Christ as a king, and must be his loyal 
and obedient subjects ; he will be glorified in 
the success of the gospel. When Christ was 
going to war, one would think a helmet had 
been more proper than a crown; buta crown 
is given him as the earnest and emblem of 
victory. (4.) He went forth conquering, and to 
conquer. As long as the charch continues 
militant Christ will he conquering ; when he 
has conquered his enemies in one age he 
meets with new ones in another age; men go 
on opposing, and Christ goes on conquering, 
and his former victories are pledges of future 
victories. He conquers his enemies in his 
people ; their sins are their enemies and his 
enemies; when Christ comes with power 
into their soul he begins to conquer these 
enemies, and he goes on conquering, in the 
progressive work of sanctification, till he has 
gained us a complete victory. And he con- 
quers his enemies in the world, wicked men, 
some by bringing them to his foot, others by 
making them his footstool. Observe, From 
this seal opened, [1.} The successful pro- 
gress of the gospel of Christ in the world is 
a glorious sight, worth beholding, the most 
pleasant and welcome sight that a good man 
can see in this world. ([2.] Whatever con- 
vulsions and revolutions happen in the states 
and kingdoms of the world, the kingdom of 
Christ shall be established and enlarged in 
spite of all opposition. [3.} A morning 
of opportunity usually goes before a night of 
calamity; the gospel is preached before the 
plagues are poured forth. [4.] Christ’s work 
is not all done at once. We are ready to 
think, when the gospel goes forth, it should 
carry all the world before it, but it -often 
meets with opposition, and moves slowly ; 
however, Christ will do his own work effec- 
tually, in his own time and way. 


3 And when he had opened the 
second seal, I heard the second beast 
say, Come and see. 4 And there 
went out another horse that was 
red: and power was given to him 
that sat thereon to take peace from 
the earth, and that they should kill 
one another: and there was given 
unto him a great sword. 5 And 
when he had opened the third seal, I 
heard the third beast say, Come and 
see. And I beheld, and lo a black 
horse; and he that sat on him had a 
pair of balances in his hand. 6 And 
I heard a voice in the midst of the 
four beasts say, A measure of wheat 
for a penny, and three measures of 
barley for a penny ; and see thou hurt 


7 And 


oe ee 
of the seals, 


ry 


ere 
sald 


‘The opening of the seats. — 
when he had opened the fourth seal, 
I heard the voice of the foarth beast 
say, Core and see. 8 And I looked, 
anc behold a pale horse: and his 
neme that sat on him was Death, and 
Hell followed with him. And power 
was given unto them over the fourth 
part of the earth, to kill with sword, 
and with hunger, and with death, and 
with the beasts of the earth. 


The next three seals give us a sad prospect 
of great and desolating judgments with which 
God punishes those who either refuse or 
abuse the everlasting gospel. ‘Though some 
understand them of the persecutions that 
befel the church of Christ, and others of the 
destruction of the Jews, they rather seem 
more generally to represent God’s terrible 
judgments, by which he avenges the quarrel 
of his covenant upon those who make light 
of it. 

I. Upon opening the second seal, to which 
John was called to attend, another horse ap- 
pears, of a different colour from the former, 
a réd horse, v. 4. This signifies the deso- 
lating judgment of war ; he that sat upon this 
red horse had power to take peace from the 
earth, and that the inhabitants of the earth 
should kill one another. Who this was that 
sat upon the red hore, whether Christ him- 
self, as Lord of hosts, or the instruments 
that he raised up to conduct the war, is not 
clear; but this is certain, 1. That those who 
will not submit to the bow of the gospel 
must expect to be cut in sunder by the sword 
of divine justice. .2. That Jesus Christ rules 
and commands, not only in the kingdom of 
grace, but of providence. And, 3. ‘hat the 
sword of war is a dreadful judgment; it takes 
away peace from the earth, one of the greatest 
blessings, and it puts men upon killing one 
another. Men, who should love one another 
and help one another, are, in a state of war, 
set upon killing one another. 

II. Upon opening the third seal, which 
John was directed to observe, another horse 
appears, different from the former, a black 
horse, signifying famine, that terrible judg- 
ment ; and he that sat on the horse had a pair 
of balances in his hand (v. 5), signifying that 
men must now eat their bread by weight, as 
was threatened (Lev. xxvi. 26), They shall 
deliver your bread to you by weight. That 
which follows in v. 6, of the voice that cried, 
A measure of wheat for a penny, and three 
measures of barley for a penny, and see thou 
hurt not the oil and the wine, has made some 
expositors think this was not a vision of 
famine, but of plenty; but if we consider 
the quantity of their measure, and the value 
of their penny, at the time of this prophecy, 
the objection will be removed ; their measure 
was but a single quart, and their penny was 
our sevenpence-halfpenny, and that is a large 


SS , —_  _ ——: Se Ee : 


sum to for a quai 
it to give fan 
severely upon the 
the Tike whe were | 
were not hurt ; but if bre 
be broken, dainties will 
of it. Here observe, 
Yoathe their spiritual Hai God m 1 
deprive them of their daily bread. 2. 
judgment seldom comes alone; the 
ment of war naturally draws after it 
famine; and those who will not— 
themselves under one judgment must ex 
another and yet greater, for when God 
tends he will prevail. The famine of 
is a terrible judgment ; but the famine 
word is more so, though careless si 
not sensible of it. 

III. Upon opening the fourth sia” 
John is commanded to observe, there 
pears another horse, of a pale col 
Here observe, 1. The name of the rid 
Death, the king of terrors; the pe 
which i is death in its empire, death reigni 
over a place or nation, death on horseb 
marching ahaet and making fresh « 
every hour. 2. The attendants or fol) 
of this king of terrors—bell, a state of e 
misery to all those who die in their sins 
in times of such a general destructio 
tudes go down unprepared into the vall 
destruction. It is an awful thenget 
enough to make the whole world to tr 
that eternai damnation immediately 
upon the death of an impenitent &1 
Observe, (1.) There is a natural as: 
judicial connection between one 
and another: war is a wasting cal; 
draws scarcity and famineafter it ; and 
not allowing men proper sustenance 
forcing them to take that which is un 
some, often draws the pestilence after it. fe 
God’s quiver is full of arrows; he i 
aloss for ways and means to punish a wi 
people. (3.) In the book of God’s coun 
he has prepared judgments for scorner: 
well as mercy for returning sinners.  (¢ 
the book of the scriptures God has p 
threatenings against the wicked as » 
promises to the righteous ; and it is o7 
to observe and believe the threatenin 
well as the promises. 

IV. After the opening of these seal 
proaching judgments, and the distinct acco 
of them, we have this general observati 
that God gave power to them over the e fo 
part of the earth, to kill with the sword, 
with hunger, and with death, and wit 
beasts of the earth,v.8. He gave them p 
that is, those instruments of his ang 
those judgments themselves; he who he 
the winds in his hand has all public calam 
at his command, and they can only go * 
he sends them and no further than he 
mits. ‘To the three great judgments o 
famine, and pestilence, is here added th 
of the earth, another = God’s sore judg me 


ity, 


p41 4A, 
a Aas 


; joned Ezek. xiv. 21, and mentioned here 
the last, because, ‘when a nation is depopu- 
lated by the sword, famine, and pestilence, 
_ the small remnant that continue in a waste 
and howling wilderness encourage the wild 
3 deasts to make head against them, and they 
become an easy prey. Others, by the beasts 
of the field, understand brutish,.cruel, savage 
men, who, having divested thamksely. es of all 
humanity, delight to be the instruments of 
the destruction of others. 
9 And when he had opened the 
_ fifth seal, I saw under the altar the 
souls of them that were slain for the 
= word of God, and for the testimony 
_ which they held: 10 And they cried 


with a loud voice, saying, How long, 
O Lord, holy and true, dost thou not 
_ judge and avenge our blood on them 
£ dwell on the earth? 11 And 
hite robes were given unto every 
me of them; and it was said unto 


a ee ee eee 


li e season, until their rin pdvellettnied 
also and their brethren, that should 
be killed as they were, should be 
alled. 12 And I beheld when he 
opened the sixth seal, and, lo, 
re was a great earthquake ; and the 
r became | black as sackcloth of hair, 


sh, even as a fig tree casteth her 
imely figs, when she is shaken of 
ighty wind. 14 And the heaven 
‘departed as a scroll when it is rolled 
together; and every mountain and 
land were moved out of their places. 
5 And the kings of the earth, and 
he - great men, and the rich men, and 
e chief captains, and the mighty 
men, and every bondman, and every 
free man, hid themselves in the dens 
and in the rocks of the mountains; 
] 16 And said to the mountains ad 
ocks, Fall on us, and hide us from 
face of him that sitteth on the 
tone, and from the wrath of the 
Lamb: 17 For the great day of his 
- wrath is come; and who shall be able 
a to stand? 
In the remaining part of this chapter we 
_ pave theopening of the fifthand the sixth seals. 
— i. The Afth seal. Here is no mention 
taade of any one who called the apostle to 
make his observauion, probably because the 
decoruin of the vision was to be observed,and 
each of the four living creatures had ‘dis- 


Pa J 
3* 


eer | 


CHAP. VL 


OO 


The opening of the seals, 
charged its duty of a monitor before, or ve- 
cause the events here opened lay out of the 
sight, and beyond the time, of the present 
ministers of the church ; or because it does 
not contain a new prophecy of any future . 
events, but rather opens a spring of support 
and consolation to those who had been and 
still were under great tribulation for the sake 
of Christ and the gospel. Here observe, 

1. The sight this apostle saw at the open- 
ing of the fifth seal; it was a very attect- 
ing sight (v. 9): I saw under the altar the 
souls of those that were slain for the word of 
God, and for the testimony which they held. 
He saw the souls of the martyrs. Here ob- 
serve, (1.) Where he saw them—under the 
altar ; at the foot of the altar of incense, in 
the most holy place ; he saw them in heaven, 
at the foot of Christ. Hence note, [1.] Per- 
secutors can only kill the body, and after 
that there is no more that they can do; their 
souls live. [2.] God has provided a good 
place in the better world for those who are 
faithful to death and are not allowed a place 
any longer on earth. [3.] Holy martyrs are 
very near to Christ in heaven, they have the 
highest place there. [4.] It is not their own 
death, but the sacrifice of Christ, that gives 
them a reception into heaven and a reward 
there ; they do not wash their robes in their 
own blood, but in the blood of the Lamb. (2.) 
What was the cause in which they suffered— 
the word of God and the testimony which they 
held, for believing the word of God, and at- 
testing or confessing the truth of it ; this pro- 
fession of their faith they held fast without 
wavering, even though they died for it. A 
noble cause, the best that any man can lay 
down his life for—faith in God’s word anda 
confession of that faith. 

2. The ery he heard; it was a loud cry, 
and contained a humble expostulation about 
the long delay of avenging justice against 
their enemies : Howlong, O Lord, holy and true, 
dost thou not judge ard avenge our blood on 
those that dweilon the earth? v.10. Observe, 
(1.) Even the spirits of just men made perfect 
retain a proper resentment of the wrong they 
have sustained by their cruel enemies ; and 
though they die in charity, praying, as Christ 
did, ‘that God would forgive them, yet they 
are desirous that, for the honour of God, and 
Christ, and the gospel, and for the terror and 
conviction of others, God will take a just re- 
yenge upon the sin of persecution, even while 
he pardons and saves the persecutors. (2.) 
They commit their cause to him to whom 
vengeance belongeth, and leave it in his 
hand ; they are not for avenging themselves, 
but leave all to God. (3.) ‘There will be joy 
in heaven at the destruction of the implacable 
enemies of Christ and Christianity, as well as 
at the conversion of other sinners. When 
Babylon falls, it will be said, Rejoice over her, 
O thou heaven, and you holy apostles and 
prophets, for God hath avenged you on her 
ch. xviii. 20 
37—VL 


+2 oe Lee <A eras lt als. 
mane ; egies 5 


{ Mes :— oe “t 

Opening of rne sivth seal. = REVEL 

3. He observed the kind return that was 
made to this ery (v. 11), both what was given 
to them and what was said to them. (1.) 
What was given to them—whitfe robes, the 
robes of victory and of honour; their present 
happiness was an abundant recompence of 
their past sufferings. (2.) What was said to 
them—that they should be satisfied, and easy 
in themselves, for it would not be long ere 
the number of their fellow-sufferers should 


be fulfilled. ‘Vhis is a language rather suited | 


to the imperfect state of the saints in this 
world than to the perfection of their state in 
heaven; there is no impatience, no uneasi- 
ness, no need of admonition; but in this 
world there is great need of patience. Ob- 
serve, [1.] There is a number of Christians, 
known to God, who are appointed as sheep 
for the slaughter, set apart to be God’s wit- 
nesses. [2.] As the measure of the sin of 
persecutors is filling up, so is the number of 
the persecuted martyred servants of Christ. 
{3.] When this number is fulfilled, God will 
take a just and glorious revenge upon their 
cruel persecutors ; he will recompense tribu- 
Jation to those who trouble them, and to those 
that are troubled full and uninterrupted rest. 

II. We have here the sixth seal opened, 
v.12. Some refer this to the great revolu- 


* tions in the empire at Constantine’s time, 


the downfal of paganism ; others, with great 
probability, to the destruction of Jerusalem, 
as an emblem of the general judgment, and 
destruction of the wicked, at the end of the 
world; and, indeed, the awful characters of 
this event are so much the same with those 
signs mentioned by our Saviour as foreboding 
the destruction of Jerusalem, as hardly to 
leave any room for doubting but that the 
same thing is meant in both places, though 
some think that event was past already. See 
Matt. xxiv. 29, 30. Here observe, 

1. The tremendous events that were hasten- 
ing; and here are several occurrences that 
contribute to make that day and dispensation 
very dreadful :—(1.) There was a great earth- 
quake. ‘This may be taken in a political 
sense; the very foundations of the Jewish 
church and state would be terribly shaken, 
though they seemed to be as stable as the 
earth itself. (2.) The sun became black as 
sackcloth of hair, either naturally, by a total 
eclipse, or politically, by the fall of the chief 
rulers and governors of the land. (3.) The 
moon should become as blood; the inferior 
officers, or their military men, should be all 
wallowing in their own blood. (4.) The stars 
of heaven shall fall to the earth (v. 13), and 
that as a fig-tree casteth her untimely figs, 
when she is shaken of a mighty wind. 'The 


‘stars may signify all the men of note and in- 


fluence among them, though in lower spheres 
of activity ; there should be a general desola- 
tion. (5.) The heaven should depart as a 
scroll when it is rolled together. ‘This may 
signify that their ecclesiastical state should 
pstish and be laid aside for ever. »(6.) Hevery 


mountain and 
place. he de 
should affect and — 
round about, those 
honour and those wh 
secured ; it would bea jj 
astonish all the world. This 

2. The dread and terror that 1 
upon all sorts of men in that great 
day, v.15. No authority, nor gran 
riches, nor valour, nor strength, w« 
able to support men at that time; 
very poor slaves, who, one would thi 
nothing to fear, because they had no 
lose, would be all in amazement at that. 
Here observe, (1.) he degree of their 
and astonishment : it should prevail so 
to make them, like distracted desperate 
call to the mountains to fall upon them, « 
the hills to cover them ; they would be g 
be no more seen; yea, to have no | 
any being. (2.) The cause of their t 
namely, the angry countenance of him 
sits on the throne, and the wrath of the La 
Observe, [1.] That which is matter of « 
pleasure to Christ is so to God; they ar 
entirely one that what pleases o1 disp : 
the one pleases or displeases the other. 
Though God be invisible, he can 
inhabitants of this world sensible of his < 
frowns, [3.] Though Christ be a lamb 
he can be angry, even to wrath, and the 
of the Lamb is exceedingly dreadful; for 
the Redeemer, that appeases the wr 0 
God, himself be our wrathful enemy, ’ 


shall we have a friend to plead for 
Those perish without remedy w 
the wrath of the Redeemer. 

have their day of opportuni 
seasons of grace, so God has his day 
teous wrath ; and, when that day 
the most stout-hearted sinners 
able to stand before him: all these t 

actually fell upon the sinners in Judea 
Jerusalem in the day of their destru 
and they will all, ingthe utmost degre 
upon impenitent sinners, at the general | 
ment of the last day. eae 


vaca D 

CHAP. Wil. axa 

? — 5 
The things contained in this chapter caine i after the 
the six seals, which foretold great calamities in | 
before the sound of the seven trumpets, whic! 
great corruptions arising in the church: between these 
this comfortable chapter, which secures the graces and 
of the people of God in times of common calamity. We 
I. An account of the restraint Jaid upon the winds, 
I. The sealing of the servants of God, ver. 4—8. 
songs of angels and saints on this occasion, ver. J— 
description of the kouour and happiness of those who hat 
fully served Christ, and suffered for him, ver. 13, &e. 


A ND after these things ] saw 

. angels standing on the 
corners of the earth, holding the fi 
winds of the earth, that the wi 
should not blow on the earth, : 


saw another angel ascending fr 
| east, having the seal of the li 


four angels, to whom it was given to 
hurt the earth and the sea, 3 Saying, 
Hurt not the earth, neither the sea, 
nor the trees, till we have sealed the 
servants of our God in their foreheads. 
4 And I heard the number of them 
which were sealed: and there were 
sealed a hundred and forty and four 
thousand of all the tribes of the child- 
ren of Israel. 5 Of the tribe of Juda 
_ were sealed twelve thousand. Of the 
- tribe of Reuben were sealed twelve 
_ thousand. Of the tribe of Gad were 
_ sealed twelve thousand. 6 Of the 
_ tribe of Aser were sealed twelve 
thousand. Of the tribe of Nepthalim 
_ were sealed twelve thousand. Of the 
_ tribe of Manasses were sealed twelve 
_ thousand. 7 Of the tribe of Simeon 
were sealed twelve thousand. Of the 
tribe of Levi were sealed twelve thou- 
sand. Of the tribe of Issachar were 
sealed twelve thousand. 8 Of the 
- tribe of Zabulon were sealed tweive 


} 


ealed twelvethousand. Of the tribeof 
njamin were sealed twelve thousand 


E39 After this I beheld, and, lo, a 
great multitude, which no man could 
_ number, of all nations, and kindreds, 
and people, and tongues, stood before 
the throne, and before the Lamb, 
clothed with white robes, and palms 
‘im their hands; 10 And cried with 
_ a loud voice, saying, Salvation to our 
_ God which sitteth upon the throne, 
_ and unto the Lamb. 11 And all the 
_ angels stood round about the throne, 
‘and about the elders and the four 
beasts, and fell before the throne on 
their faces, and worshipped God, 12 
Saying, Amen: Blessing, and glory, 
and wisdom, and thanksgiving, and 
honour, and power, and might, be unto 
our God for ever and ever. Amen. 


Here we have, I. An account of the re- 
straint laid upon the winds. By these winds 
we suppose are meant those errors and cor- 
ruptions in religion which would occasion a 
great deal. of trouble and mischief to the 
church of God. Sometimes the Holy Spirit 
is compared to the wind: here the spirits of 
error are compared to the four winds, contrary 
_ one to another, but doing much hurt to the 
church, the garden and vineyard of God, 
VOL, Ix. 


thousand. Of the tribe of Joseph were | 


CHAP. VII. The visiun of keaven 
and he cried with a loud voice to the| breaking the branches and blasting the freite 


of his plantation. The devil is called the 
prince of the power of the air: he, by a 
great wind, overthrew the house of Job's 
eldest son. Errors are as wind, hy which 
those who are unstable are shaken, and car- 
ried to and fro, Eph. iv. 14. Observe, 
‘1. These are called the winds of the earth, 
because they blow only in these lower 
regions near the earth; heaven is always 
clear and free from them. 2. They are 
restrained by the ministry of angels, stand- 
ing on the four corners of the earth, intimat- 
ing that the spirit of error cannot go forth 
till God permits it, and that the angels minis- 
ter to the good of the church by restraining 
its enemies. 3. ‘Their restraint was only for 
a season, and that was till the servants of 
God were sealed in their foreheads. God has 
a particular care and concern for his own 
servants in times of temptation and corrup- 
| tion, and he has a way to secure them from 
| the common infection; he first establishes 
| them, and then he tries them; he has the 
timing of their trials in his own hand. 

II. An account of the sealing of the ser- 
| vants of God, where observe, 1. To whom 
|this work was committed—to an angel, 
another angel. While some of the angels 
were employed to restrain Satan and his 
agents, another angel was employed to mark 
out and distinguish the faithful servants of 
God. 2. How they were distingrished— 
! the seal of God was set upon their foreheads, 
|a seal known to him, and as plain as if it 
|appeared in their foreheads; by this mark 
they were set apart for mercy and safety in 
the worst of times. 3. The number of those 
that were sealed, where observe, (1.) A 

particular account of those that were sealed 
ofthe twelve tribes of Israel—twelve thousand 
out of every tribe, the whole sum amounting 
to a hundred and forty-four thousand. In 
/ this list the tribe of Dan is omitted, perhaps 
because they were greatly addicted to ido- 
latry ; and the order of the tribes is altered, 
perhaps according as they had been more or 
less faithful to God. Some take these to be 
a select number of the Jews who were re- 
served for mercy at the destruction of Jeru- 
salem; others think that time was. past, 
and therefore it is to be more generally ap- 
plied to God’s chosen remnant in the world ; 
but, if the destruction of Jerusalem was not 
yet over (and I think it is hard to prove that 
it was), it seems more proper to understand 
this of the remnant of that people which 
God had reserved according to the election 
of grace, only here we have a definite num- 
ber for an indefinite. (2.) A general ac- 
count of those who were saved out of other 
nations (v. 9): A great multitude, which no 
man could number, of all nations, and kin- 
dreds, and people, and tongues. ‘Though 
these are not said to be sealed, yet they were 
selected by God out of ali nations, and 
brought into his chureh, and there stecd 
3 F 


: 
’ 


_ shipped God, Behold the most excellent of 


BS A ly ih 
Honour and happiness of the saints. REVELATION. — 
before the throne. Observe, [1.] God will | frail creatures, w 
have a greater harvest of souls among the | sence of God! Wi 
Gentiles than he had among the Jews.| him; there shoul e 
More are the children of the desolate than of | frame of spirit and a hu 
the married woman. [2.] The Lord knows] our addresses to God. (3,) Th 

who are his, and he will keep them safe in | They consented to the praises of 
times of dangerous temptation. [3.] ‘Though | said their Amen thereto; there is i 
the church of God is but a little flock, in|a perfect harmony between the 
comparison of the wicked world, yet it is no| saints; and then they added more 
contemptible suciety, but really large, and own, saying, Blessing, and glory, and 


to be still more enlarged. and thanksgiving, and honour, and 
III. We have the songs of saints and angels | and might, be unto our God for ever a 
on this occasion, v. 9—12, where observe, | Amen. Here, [1.] They acknowledg: 
1. The praises offered up by the saints] glorious attributes of God—his wisdo 
(and, as it seems to me, by the Gentile be-| power, and his might. [2.] They de 
lievers) for the care of God in reserving so| that for these his divine perfections he o' 
large a remnant of the Jews, and saving/ to be blessed, and praised, and glorified, t 
them from infidelity and destruction. ‘The| all eternity; and they confirm it by 
Jewish church prayed for the Gentiles be-] Amen. We see what is the work of he 
fore their conversion, and the Gentile} and we ought to begin it now, to ge 
churches have reason to bless God for his} hearts tuned for it, to be much in it, 
distinguishing mercy to so many of the| long for that world where our praises, as 
Jews, when the rest were cut off. Here ob-| as happiness, will be perfected. 
serve, a2 The ne of RH praising 13 And one of the elders answe 
saints: they stoo efore the throne, an es j ey at ess 
before the Taek before the Creator and saying uinte 1 2 What are fheye : 
the Mediator. Inacts of religious worship|#7© @atraye@ in white robes ‘i 
we come nigh to God, and are to conceive whence came they? _ i4 And I Ss 
ourselves as in his special presence ; and we} unto him, Sir, thou knowest.- At 
must come to God by Christ. The throne] he said to me, These are they whi 


of God would be inaccessible to sinners were| oy gees 
it not for a Mediator. (2.) Their habit: they|C@Me out of great tribulatio 


were clothed with white robes, and had palms have washed their robes, 

in their hands ; they were invested with the| them white in the blood of ft 
robes of justification, holiness, and victory,]15 Therefore are they befor 
and had palms in their hands, as conquerors throne of G od, oo dserve fine dan 


used to appear in their triumphs: such a]. : : 0 ea 
glorious appearance will the faithful servants night in his temple: and h 


of God make at last, when they have fought|sitteth on the throne shall 
the good fight of faith and finished their}among them. 16 They sha 
course. (3.) Their employment: they cried| yo more, neither thirst any 


with a loud voice, saying, Salvation to our : sTackap hha ge 
God who sitteth upon the throne, and to the neither shall the sun light on 


Lamb. ‘This may be understood either as a} OF any heat. 17 For the I 
hosannah, wishing well to the interest of} which is in the midst of the thro 
God and Christ in the church and in the} shall feed them, and shall lead 
yer or as a hallelujah, giving to God and|,4+6 livin e fountains Ae waters 
the Lamb the praise of the great salvation ; | drag on a ad 
both the Father and the Son are joined to- | o¢ Shalt ap) ae all tea 
gether in these praises; the Father con- their eyes. pt ai 
trived this salvation, the Son purchased it,| Here we have a description of gk 
and those who enjoy it must and will bless|and happiness of those who have faitht 
the Lord and the Lamb, and they will doit.|served the Lord Jesus Christ, and suffe: 
publicly, and with becoming fervour. forhim. Observe, nh, 4 

2. Here is the’song of the angels (v. 11,} I. A question asked by one of the elde 
12), where observe, (1.) Their station—defore | not for his own information, but fer Joh 
the throne of God, attending on him, and | instruction: ministers may learn from 
about the saints, ready to serve them. (2.) | people, especially from aged and experienc 
Their poswure, which is very humble, and| Christians; the lowest saint in heave t 
more than the greatest apostle in the 
Now the question has two parts :—1. | 
ure these that are arrayed in white robes ? 


expressive of the greatest reverence: They 
fell before the throne on their faces, and wor- 


all the creatures, who never sinned, who are Whence came they? It seems to be spa 
before him continually, not only covering [by way of admiration, as Cant. ili. 6 
their faces, but falling down on their faces! this that cometh out of the wilderness! F 
before the Lord! What humility then, and | ful Christians deserve our notice and res 

what profound reverence, become us vile: weshould mark the upright. 


__ persons, yea, the loss of life itself. 
_ to heaven lies through many tribulations; 
_ but tribulation, how great soever, shall not 


___ heaven more welcome and more glorious. 


A.D. 95. 

_ If. The answer returned by the apostle, in 
which he tacitly acknowledges his own igno- 
france, and sues to this elder for information: 
Thou knowest. ‘Those who would gain know- 
ledge must not be ashamed to own their igno- 
rance, nor to desire instruction from any that 
are able to give it. : 

IIL. The account given to the apostle con- 
cerning that noble army of martyrs who stood 
before the throne of God in white robes, with 
palms of victory in their hands: and notice 
is taken here of, 1. ‘The low and desolate 
state they had formerly been in; they had 
heen in great tribulation, persecuted by men, 
tempted by Satan, sometimes troubled in 
their own spirits; they had suffered the spoil- 
ing of their goods, the imprisonment of their 
The way 


separate us from the love of God. Tribula- 
tion, when gone through well, will make 
2 


_ The means by which they had been prepared 
_ for the great honour and happiness they now 


_ enjoyed: they had washed their robes, and 


__ made them white in the blood of the Lamb, v. 
_ 14. It is not the blood of the martyrs them- 
_ selves, but the blood of the Lamb, that can 
_ Wash away sin, and make the soul pure and 
_ clean in the sight of God. Other blood 
_ Stains ; this is the only blood that makes the 
_ robes of the saints white and clean. 3. The 


'  blessedness to which they are now advanced, 


being thus prepared for it. (1.) They are 
_ happy in their station, for they are before the 
_ throne of God night and day ; and he dwells 
among them; they are in that presence where 
there is fulness of joy. (2.) They are happy 


' in their employment, for they serve God con- 


tinually, and that without weakness, drowsi- 
ness, or weariness. Heaven isa state of ser- 
_ vice, though not of suffering ; it is a state of 


rest, but not of sloth; it is a praising de- 
_ lightful rest. 
_ freedom from all the inconveniences of this 
___ present life. 


(3.) They are happy in their 


[1-] From all want and sense 


of want: They hunger and thirst no more ; 


_ alltheir wants are supplied, and all the un- 
easiness caused thereby is removed. [2.] 
From all sickness and pain: they shall never 


CHAP. VIII. 


- The seven trumpets 
without those tears, when God comes to wipe 
them away. In this he deals with them as 
a tender father who finds his beloved child 
in tears, he comforts him, he wipes his eyes, 
and turns his sorrow into rejoicing. This 
should moderate the Christian’s sorrow in 
his present state, and support him under all 
the troubles of it ; for those that sow in tears 
shall reap in joy ; and those that now go forth 
weeping, bearing precious seed, shall doubtless 
come again rejoicing, bringing their sheaves 
with them. 


CHAP. VIII. 


We have already seen what occurred upon opening six of the 
seals; we now come to the opening of the seventh, which in- 
troduced the sounding of the seven trumpets; and a direful 
scene yow opens. Most expositors agree that the seven seals 
represent the interval between the apostie’s time and the reigu 
of Constantine, but that the seven trumpets are designed to re- 
present the rise of antichrist, some time after the empire be- 
came Christian. Io this chapter we have, I. The preface, or 
prelude, to the sounding of the trampets, ver. 1—6. II. The 
sounding of four of the trumpets, ver 7, &e. 


A® D when he had opened the 
seventh seal, there was silence 
in heaven about the space of half an 
hour. 2 And I saw the seven angels 
which stood before God ; and to them 
were given seven trumpets. 3 And 
another angel came and stood at the 
altar, having a golden censer; and 
there was given unto him much in- 
cense, that he should offer ié with the 
prayers of all saints upon the golden 
altar which was before the throne. 
4 And the smoke of the incense, which 
came with the prayers of the saints, 
ascended up before God out of the 
angel’s hand. 5 And the angel took 
the censer, and filled it with fire of 
the altar, and cast ié into the earth: 
and there were voices, and thunder- 
ings, and lightnings, and an earth- 
quake. 6 And the seven angels which 
had the seven trumpets prepared 
themselves to sound. 


In these verses we have the prelude to the 
sounding of the trumpets in several parts. 
I. The opening of the last seal. This was 


be scorched by the heat of the sun any more. | to introduce anew set of prophetical iconisms 


(4.) They are happy in the love and guidance 


of the Lord Jesus: He shall feed them, he| 


shall lead them to living fountains of waters, 
he shall put them into the possession of every 
~ thing that is pleasant and refreshing to their 
souls, and therefore they shail hunger and 
thirst nomore. (5.) They are happy in being 
delivered from all sorrow or occasion of it: 
God shall wipe away all tears from their eyes. 
They have formerly had their sorrows, and 
shed many tears, both upon the account of 
sin and affliction; but God himself, with his 
- own gentle and gracious hand, will wipe 
those tears away, and they shall return no 
_ mere forever; and they would not have been 


and events; there is a continued chain of 
providence, one part linked to another (where 
one ends another begins), and, though they 
may differ in nature and in time, they all make 
up one wise, well-connected, and uniform de- 
sign in the hand of God. 

If. A protound silence in heaven for the 
space of half an hour, which may be under- 
stood either, 1. Of the silence of peace, that 
for this time no complaints were sent up to 
the ear of the Lord God of sabaoth; all was 
quiet and well in the church, and therefore 
all silent in heaven, for whenever the church 
on earth cries, through oppression, that ery 
comes up to heaven and reseands there ; or, 


2. A silence of expectatiun; great things 
were upon the wheel of providence, and the 
church of God, both in heaven and earth, 
stood silent, as became them, to see what 
God was doing, according to that of Zech. 
ii. 13, Be silent, O all flesh, before the Lord, for 
he has risen up out of his holy habitation. And 
elsewhere, Be sfil!, and know that I am God. 

III. The trumpets were delivered to the 
angels who were to sound them. Still the 
angels are employed as the wise and willing 
instruments of divine Providence, and they 
are furnished with all their materials and in- 
structions from God our Saviour. As the 
angels of the churches are to sound the trum- 
pet of the gospel, the angels of heaven are 
to sound the trumpet of Providence, and 
every one has his part given him. 

IV. To prepare for this, another angel 
must first offer incense, v. 3. It is very pro- 
bable that this other angel is the Lord Jesus, 
the high priest of the church, who is here 
described in his sacerdotal office, having a 
golden censer and much incense, a fulness of 
merit in his own glorious person, and this 
incense he was to offer up, with the prayers 
of all the saints, upon the golden altar of his 
divine nature. Observe, 1. All the saints 
are a praying people; none of the children of 
God are born dumb, a Spirit of grace is 
always a Spirit of adoption and supplication, 
teaching us to cry, Abba, Father. Ps. xxx. 6, 
For this shall every one that is godly pray 
unto thee. 2. Times of danger should be 
praying times, and so should times cf great 
expectation ; both our fears and our hopes 
should put us upon prayer, and, where the 
interest of the church of God is deeply con- 
cerned, the hearts of the people of God in 
prayer should be greatly enlarged. 3. The 
prayers of the saints themselves stand in need 
of the incense and intercession of Christ to 
make them acceptable and effectual, and there 
is provision made by Christ for that purpose ; 
he has his incense, his censer, and his altar ; 
he is all himself to his people. 4. The prayers 
of the saints come up before God in a cloud 
of incense; no prayer, thus recommended, 
was ever denied audience or acceptance. 
5. These prayers that were thus accepted in 
heaven produced great changes upon earth 
in return to them; the same angel that in 
his censer offered up the prayers of the saints 
in the same censer took of the fire of the altar, 
and cast it into the earth, and this presently 
caused strange commotions, voices, and thun- 
derings, and lightnings, and an earthquake ; 
these were the answers God gave to the pray- 
ers of the saints, and tokens of his anger 
against the world and that he would do great 
things to avenge himself and his people of 
their enemies ; and now, all things being thus 
prepared, the angels discharge their duty. 


7 The first angel sounded, and 
there followed hail and fire niingled 
with blood, and they were cast upon 


tie | 


ay Tae ee x ‘. Nee 
ie ; fee re 
Ag r ~ s P 
The seven trumpets. 4 REV: 


jand blasted and burnt it up; that is, 


the earth: and 
was burnt up, an 
burnt up. 8 And the 
sounded, and as it | 
mountain burning with # 
into the sea: and the thir part: 
the sea became blood; 9 And 
third part of the creatures which » 
in the sea, and had life, died; ane 
the third part of the ships w: re 
stroyed. 10 And the third 
sounded, and there fell a great 
from heaven, burning as it were 2 
lamp, and it fell upon the third Pp 
of the rivers, and upon the founta 
of waters; 11 And the name of 
star is called Wormwood: and 
third part of the waters becar 
wormwood ; and many men di 
of the waters, because they w 
made bitter. 12 And the four 
angel sounded, and the third part 
the sun was smitten, and the thir 
part of the moon, and the third ; 
of the stars; so as the third par 
them was darkened, and the 
shone not for a third part of i 
the night likewise. 13 And Ibe 
and heard an angel flying thro 
the midst of heaven, saying wil 
loud voice, Woe, woe, woe, to 
inhabiters of the earth by reas 
of the other voices of the trum 
of the three angels, which are yet to 
sound ! a 
Observe, I. The first angel sounded the 
trumpet, and the events which followed wer 
very dismal: There foliowed hail and fir 
mingled with blood, &c., v. 7. There was a 
terrible storm; but whether it is to b 
derstood of a storm of heresies, a mixture | 
monstrous errors falling on the church (fo 
in that age Arianism prevailed), or a sti 
or tempest of war falling on the civil 
expositors are not agreed. Mr. Mede 
it to be meant of the Gothic inundation th 
broke in upon the empire in the year 
the same year that Theodosius died, 
the northern nations, under Alaricus, 
of the Goths, broke in upon the western p 
of the empire. However, here we obser: 
1. It was a very terrible storm—fire 
hail, and blood: a strange mixture! 2. 
limitation of it: it fell on the third pa 
the trees, and on the third part of the gr 


Cc 
- 
Lu 


Sui 


some, upon the third part of the clergs 
the third part of the laity ; or, as others v 


take it to fall upon the civil state, up 


ALD. 95. 


third 

7 third part of the common people, either upon 

__ the Roman empire itself, which was a third 

part of the then known world, or upon a third 

part of that empire. The most severe cala- 
mities have their bounds and limits set them 
by the great God. 


CHAP. LX. 
part of the great men, and upon the | these points among learned men, we rather 


The seven trumpets, 


chocse to make these plain and practical re- 
marks :—{1.) Where the gospel comes toa 
people, and is but coldly received, and has 
not its proper effects upon their hearts and 
lives, it is usually followed with dreadful 
judgments. (2.) God gives warning to men 


Il. The second angel sounded, and the alarm | of his judgments before he sends them; he 


was followed, as in the first, with terrible 

events: A great mountain burning with fire 
was cast into the sea; and the third part of 
the sea became Slood, v. 8. By this mountain 
) ‘some understand the leader or leaders of the 
heretics; others, as Mr. Mede, the city of 
‘Rome, which was five times sacked by the 
_ Goths and Vandals, within the compass of 
137 years’; first by Alaricus, in the year 410, 
\ with great slaughter and cruelty. In these 
_ calamities, a third part of the people (called 
here the sea or collection of waters) were de- 
' stroyed: here was still a limitation to the 
_ third part, for in the midst of judgment God 
remembers mercy. This storm fell heavy 
" upon the maritime and merchandizing cities 
_ and countries of the Roman empire. 

IL. The third angel sounded, and the alarm 
had the like effects as before: There fell a 
# star from heaven, &c., v. 10. Some 
take this to be a political star, some eminent 

_ governor, and they apply it to Augustulus, 
_ who was forced to resign the empire to Odo- 
_ acer, in the year 480. Others take it to be 
_ an ecclesiastical star, some eminent person in 
_ the ~hurch, compared to a burning lamp, and 
“hey fix it upon Pelagius, who proved about 
this time a falling star. and greatly corrupted 
- the churches of Christ. Observe, 1. Where 
| this star fell: Upon a third part of the rivers, 
’ and upon the fountains of waters. 2. What 
effect it had upon them; it turned those 
: a and streams into wormwood, made 
_ them very bitter, that men were poisoned by 
_ them; either the laws, which are springs of 
' civil liberty, and property, and safety, were 
_ poisoned by arbitrary power, or the doctrines 
‘of the gospel, the springs of spiritual life, re- 
 freshment, and vigour to the souls of men, 
"were so corrupted and embittered by a mix- 

_ture of dangerous errors that the souls of men 
found their ruin where they sought for their 
refreshment. 

IV. The fourth angel sounded, and the 
~ alarm was followed with further calamities. 
- Observe, 1. The nature of this calamity; it 
was darkness ; it fell therefore upon the great 
Iuminaries of the heaven, that give light to 
the world—the sun, and the moon, and the 
stars, either the guides and governors of the 
church, or of the state, who are placed in 
higher orbs than the people, and are to dis- 
: pense light and benign influences to them. 
2. The limitation: it was confined to a third 
art of these lummaries; there was some 
_ light both of the sun by day, and of the moon 
and stars by night, but it was only a third 
‘part of what they had before. Without-de- 
termining what is matter of controversy in 


my 


sounds an alarm by the written word, by 
ministers, by men’s own consciences, and by 


‘the signs of the times ; so that, if a people be 


surprised, it is their own fault. (3.) The 
anger of God against a people makes dreac- 
ful work among them; it embitters all their 
comforts, and makes even life itself bitter and 
burdensome: (4.) God does not in this world 
stir up all his wrath, but sets bounds to the 
most terrible judgments. (5.) Corruptions of 
doctrine and worship in the church are them- 
selves great judgments, and the usual causes 
and tokens of other judgments coming on 
a people. 

V. Before the other three trumpets are 
sounded here is solemn warning given to the 
world how terrible the calamities would be 
that should follow them, and how miserable 
those times and places would be on which 
they fell, v.13. 1. The messenger was an 
angel flying in the midst of heaven, as in haste, 
and coming on an awful errand. 2. The 
message was a denunciation of further and 
greater woe and misery than the world had 
hitherto endured. Here are three woes, to 
show how much the calamities coming should 
exceed those that had been already, or to 
hint how every one of the three succeeding 
trumpets should introduce its particular and 
distinct calamity. If less judgments do not 
take effect, but the church and the world 
grow worse under them, they must expect 
greater. God will be known by the judgments 
that he executes ; and he expects, when he 
comes to punish the world, the inhabitants 
thereof should tremble before him. 


CHAP. IX. 


la this chapter we have an account of the sounding of the fifth and 
sixth trampets, the appearances that attended them, and the 
events that were to follow; the fifth trumpet, ver. I—12, the 
sixth, ver. 13, &e. 


ND the fifth angel sounded, and 

I sawa star fall from heaven unto 
the earth: and to him was given the 
key of the bottomless pit. 2 And he 
opened the bottomless pit; and there 
arose a smoke out of the pit, as the 
smoke of a great furnace; and the 
sun and the air were darkened by 
reason of the smoke of the pit. 3 
And there came out of the smoke 
locusts upon the earth: and unto 
them was given power, as the scor- 
pions of the earth have power. 4 
And it was commanded them that 
they should not hurt the grass of the 


‘The seven trumpets. 


any tree; but only those men which 
have not the seal of God in their 
foreheads. 5 And to them it was 
given that they should not kill them, 
but that they should be tormented 
five months: and their torment was 
as the torment of a scorpion, when 
he striketh a man. 6 And in those 


‘days shall men seek death, and shall 


not find it; and shall desire to die, 
and death ‘shall flee from them. 7 
And the shapes of the locusts were 
Jike unto horses prepared unto battle; 
and on their heads were as it were 
crowns like gold, and their faces were 
as the faces of men. 8 And they 
had hair as the hair of women, and 
their teeth were as the teeth of lions. 
9 And they had breastplates as it 
were breastplates of iron; and the 
sound of their wings was as the 
sound of chariots of many horses 
running to battle: 10 And they had 
tails like unto scorpions, and there 
were stings in their tails: and their 
power was to hurt men five months. 
11 And they had a king over them, 
which is the angel of the bottomless 
pit, whose name in the Hebrew 
tongue is Abaddon, but in the Greek 
toneue hath his name Apollyon. 12 
One woe is past; and, behold, there 
come two woes more hereafter 


Upon the sounding of this trumpet, the 
things to be observed are, 1. A star falling 
from heaven to the earth. Some-think this 
star represents some eminent bishop in the 
Christian church, some angel of the church; 
for, in the same way of speaking by which 
pastors are called stars, the church is calied 
heaven; but who this is expositors do not 
agree. Some understand it of Boniface the 
third bishop of Rome, who assumed the title 
of universal bishop, by the favour of the em- 
peror Phocas, who, being a usurper and tyrant 
in the state, allow red Boniface to be so - the 
church, as the reward of his flattery. 2. To 
this fallen star was given the key of in bot- 
tomless pit. Waving now ceased to be a 
minister of Christ, he becomes the antichri ist, 
the minister of the devil; and by the permis- 
sion of Christ, who had taken from him the 
keys of the church, he becomes the devil’s 
turnkey, to let loose the powers of hell against 
the churches of Christ. 3. Upon the open- 
ing of the bottomless pit there arose a great 


smoke, which darkened the sun and the air.| length bite like a serpent and sting 
The devils are the powers of darkness; hell! adcer. 


a 


- REVELA TION.” 
earth, neither any green thing, neither | is the place pe 


| 


on his designs by 
by extinguishing li 
promoting ignorance and 
ceives men, and then des 
ed souis follow him in the a ie 4 
not follow him. 4. Out of ‘thie dark r 
there came a swarm of locusts, one 
plagues of Egypt, the deyil’s emissaries 
ed by online all the rout and 
antichristian orders, to promote supe 
idolatry, error, and pitas 3; and pkey: 
by the just permission of ¢ ate power to hu 
those who had not the mark of 
foreheads. 5. The hurt they were to 
was not a bodily, but a spiritual hurt. 
should not in a military way destroy ; all 
fire and sword ; the trees and the grass shoul 
be untouched, and those they hurt shoul 
not be slain; it should not be a persect 
but a secret poison and infection i 
souls, which should rob them of th 
and afterwards of their peace. 
poison in the soul, working slowly 
cretly, but will be bitterness in the | 
They had no power so much as to hur 
who had the seal of God in their foreh 
God’s electing, effectual, distinguishing 
will preserve his people from spiel oe fi 
apostasy. 7. The power given to these { 
tors for hell is limited in point of time: | 
months, a certain season, and but a 
season, though how short we cannot 
Gospel-seasons have their limits, and ti 
seduction are limited too. 8. Thoug 
would be short, it would be very shar} 
much that those who were made to 
malignity of this poison in their conscien 
would be weary of their lives, v. 6. woun 
spirit who\can bear? 9. ‘These locusts ¥ 
of a monstrous size and shape, v. by 
‘They were equipped for their work li 
prepared to battle. (1.) They) 
great authority, and seemed to we 
victory: They had crowns like. Pe on 
heads; it was not a true, but a counter 
authority. (2.) They had the show of wist 
and sagacity, the faces of men, though 
spirit of devils. (3.) They had all th r 
ments of seeming beauty, to. ens ‘ 
defile the minds of men—hair lik 
their way of worship was very gau 
ornamental. (4.) ‘Though they a iy 
the tenderness of women, they hai 
of lions, were really cruel creatures. | 
‘They had the defence and protection of 
powers—breastplates of iron. (6.) They : 
a mighty noise in the world ; they flew 
from one country to another, and | 
of their motion was hke that of an army 
chariots and horses. (7.) Though ¢ 
they soothed and flattered men ‘with 
appearance, there was a sting in ‘their 
the cup of their abominations containe¢ 
which, though luscious at first, 


g 
at 


a 


(8.) ‘The itis ol nm 


ea 


DP hay hellish- squadron is here dese. ibed, [1.] 
_ As an angel; so he was by nature, an angel, 
once one of the angels of heaven. [2.] The 
angei of the bottomless pit; an angel stili, but 
_ a fallen angel, fallen into the bottomless pit, 
vastly large, and out of which there is no 
recovery. [3.] In these infernal regions he 
18 a sort of prince and governor, and has the 
powers of darkness under his rule and com- 
mand. [4.] His true name is Abaddon, 
Apollyon—a destroyer, for that is his busi- 
ness, his design, and employment, to which 
he diligently attends, in which he is very 
suecessful, and takes a horrid hellish plea- 
sure; it is about this destroying work that 
_ he sends out his emissaries and armies to 
t destroy the souls of men. And now here we 
_ have the end of one woe; and where one ends 
_ another begins. 


_ 18 And the sixth ange} sounded, 
- and I heard a voice from the four 
horns of the golden altar which is be- 
_ fore God, 14 Saying to the sixth 
angel which had the trumpet, Loose 
the four angels which are bound in 
the great river Euphrates. 15 And 
_ the four angels were loosed, which 
"were prepar ed for an hour, and a day, 
ye a a month, anda year, for to slay 
_ the third part of men. 16 And the 
Patiaber of the army of the horsemen 
-weretwo hundred thousand thousand: 
and I heard the number of them. 
_ 17 And thus I saw the horses in the 
_ vision, and them that sat on them, 
having breastplates of fire, and of 
- jacinth, and brimstone: and the 
' heads of the horses were as the heads 
‘. of lions; and out of their mouths 
Dy 

art of men killed, by the fire, and 
. & the smoke, and by the brimstone, 
which issued out of their mouths, 
19 For their power is in their mouth, 
and in their tails: for their tails were 
_ like unto serpents, and had _ heads, 
_ and with them they do hurt. 20 And 
_ the rest of the men which were not 
_ killed by these plagues yet repented 
not of the works of their hands, that 
‘they should not worship devils, and 
idols of gold, and silver, and brass, 
and stone, ond of wood: which neither 
can see, nor hear, nor walk: 21 Nei- 
ther repented they of their murders, 
or of their sorceries, nor of their 
nication, nor ot ‘heir thefts. 


—— — ——h 


CHAP. 1x. 


BS 


; ¥ y's fa : 
The seventh trumpet. — 

Here set us conside, the preface to this 
vision, and then the v'sion itself. 

I. The preface to this vision: A voice was 
heard from the horns of the golden altar, v. 
13, 14, Here obgerve, 1. The power of the 
church’s enemies is restrained till God gives 
the word to have them turned loose. 2. When 
nations are ripe for punishment, those instru- 
ments of God’s anger that were before re- 
strained are let loose upon them, v. 14. 3. 
The instruments that God makes use of to 
punish a people may sometimes lie at a great 
distance from them, so that no danger may be 
apprehended from them. ‘These four messen- 
gers of divine judgment lay bound in the river 
Euphrates, a great way from the European 
nations. Here the Turkish power had its rise, 
which seems to be the story of this vision. 

Il. The vision itself: And the four angels 
that had been bound in the great river Bu- 
phrates were now loosed, v. 15,16. And here 
observe, 1. The time of their military opera- 
tions and executions is limited to an hour, 
and a day, and a month, and a year. Pro- 
phetic characters of time are hardly to be 
understood by us; but in general the time is 
fixed to an hour, when it shall begin and 
when it shall end ; and how far the execution 
shall prevail, even to a third part of the in- 

habitants of the earth. God will make the 
wrath of man praise him, and the remainder 
of wrath he will restrain. 2. The army that 
was to execute this great commission is 
mustered, and the number found to be of 
horsemen two hundred thousand thousand; 
but we are left to guess what the infantry 
must be. In general, it tells us, the armies 
of the Mahomedan empire should be vastly 
great; and so it is certain they were. 3. 
Their formidable equipage and appearance, 
v.17. As the horses were fierce, like lions, 
and eager to rush into the battle, so those 
who sat upon them were clad in bright and 
ieee armour, with all the ensigns of martial 
courage, zeal, and resolution. 4. The vast 
Uberoe and desolation that they made in the 
Roman empire, which had now become anti- 
ehristian: a third part of them were killed ; 
they went as far as their commission suffered 
them, and they could go no further. 5. ‘Their 
artillery, by which they made such slaughter, 
described by fire, smoke, and brimstone, is- 
suing out of the mouths of their horses, and 
the stings that were in their tails. It is Mr. 
Mede’s opinion that this is a prediction of 
great guns, those instruments of cruelty 
which make such destruction : he observes, 
These were first used by the Turks at the 
siege of Constantinople, and, being new and 
strange, were very terrible, and did great 
execution. However, here seems to be an 
allusion to what is mentioned in the former 
vision, that, as antichrist had his forces of a 
spiritual nature, like scorpions poisoning the 
minds of men with errur and idolatry, so the 
Turks, who were raised up to punish the 
antichristian apostasy, had their scorpions 


Ay 
"es 


The seven thunders ¢ 


of so many souls. 6. Observe the impeni- 
tency of the antichristi.n generation under 
these dreadful judgments “v. 20); the rest of 
the men who were not kilied repented not, 
they still persisted in those sins for which 
God was so severely punishing them, which 
were, (1.) Their idolatry; they would not 
cast away their images, though they could do 
them no good, could not see, nor hear, nor 
walk. (2.) Their murders (v. 21), which ‘they 
had committed upon the saints and servants 
of Christ. Popery is a bloody religion, and 
seems resolved to continue such. (3.) ‘Their 
sorceries ; they have their charms, and magic 
arts, and rites in exorcism and other things. 
(4.) Their fornication; they allow both Spi- 
ritual and carnal impurity, and promote it in 
themselves and others. (5.) Their thefts; 
they have by unjust means heaped together 

a vast deal of wealth, to the injury and im- 
eae of families, cities, princes, and 
nations. ‘Lhese are the flagrant crimes of 
antichrist and his agents; and, though God 
has revealed his wrath from heaven against 
them, they are obstinate, hardened, and im- 
penitent, and judicially so, for they must be 
destroyed. 

Ill. From this sixth trumpet we learn, 
1. God can make one enemy of the church 
to be a scourge and plague to arother. 2. 
He who 1s the Lord of hosts has vast armies 
at his command, to serve his own purposes 
3. The most formidable powers have limits 
set them, which they cannot transgress. 4. 
When God’s judgments are in the “earth, he 
expects the inhabitants thereof should repent 
of sin, and learn righteousness. 5. Im- 
penitency under divine judgments is an 
iniquity that will be the ruin of sinners; for 
where God judges he will overcome. 


CHAP. *X. 


This chapter is an introduction to the latter part of the prophecies 
of this book. Whether what is contained between this and the 
sounding of the seventh trumpet (ch. xi. 15) be a distinct 
prophecy from the other, or only a more general account of sume 
of the principal things meluded in the other, is disputed by our 
curious enquirers into these abstruse writings. [lowever, here 
we have, 1. A remarkable descripuon of a very glorious angel 
with an open book in his hand, ver. 1—3. IL. An account of 
seven thunders which the aposcle deard, as echoing to the voice 
of this angel, and communicating sume discoveries, which the 
apostle was not yet allowed to write, ver. 4. 11. The solemn 
oath taken by him who had the book in his hand, ver. 5—-7. IV. 
The charge given to the apostle, and observed by him, ver. S—11. 


_ ND I saw another mighty angel 
A come down from heaven, clothed 
with a cloud: and a rainbow was 
upon his head, and his face was as it 
were the sun, and his feet as pillars 
of fre: 2 And he had im his handa 
fittle book open: and he set his right 
foot upon the sea, and his left foot on 
the earth, 3 And cried with a loud 
voice, as when a lion roareth: and 
when he had cried, seven thunders 
uttered their voices. 4 And when the! 


ro ee N 


and their stings too, to hurt and kill the 
~Sodies of those who nad been the murderers 


seven honda 
voices, I was. bor 


a tb 


I heard a voice f 
ing unto me, Seal 
which the seven ‘thunders u 
and write them ‘not. 5 A 
angel which I saw stand upon 
sea and upon the earth lifted up h 
hand to heaven, 6 And swar 
him that liveth for ever and ever , who 
created heaven, and the things thi 
therein are, and the earth, ane ; 
things that therein are, and the 
and eee things which are thereir 
that there should be time no. longer: 
7 But in the days of the voice of 
seventh angel, when he shall begin 
sound, the r mystery of God should 


finished, as he hath declared to h ; 
servants the prophets. 


Here we have an account of another 
the apostle was favoured with, betw 
sounding of the sixth trumpet and that 
the seventh. And we observe, , 

I. The person who was rincipally con- 
cerned in communicating hs discovery to 
John—an angel from heaven, another mi. 
angel, who is so set forth ‘as would 
one to think it could be no other t 
Lord and Saviour Jesus Christ! © 
clothed with a cloud; he veils his glory, w 
is too great for mortality to behold; and | 
throws a veil upon his dispensations. Clow 
and darkness are round about him. 2. A ra 
bow was upon his head; he isalways mindf 
of his covenant, ‘and, when his conduct 
most mysterious, yet i it is perfectly just 
faithful. 3. His face was as the sun, 
bright, and full of lustre and majesty, ¢ 
4. His feet were as pillars of fire; all his w; 
both of grace and prowitenaey are pure 
steady. (44 

II. His station and. Bo RE He 
right foot upon the sea and his left foot w 
the earth, to show the absolute pin 
dominion he had over the worl 
held in his hand a little book opened, pro 
the same that was before sealed, but was 
opened, and gradually fulfilled, by him. 

III. His awful voice: He cried aloud, a 
when a lion roareth (v. 3), and his’ awf 
was echoed by seven thunders, seven 
and terrible ways of discovering: the mi d 
God. 6At tr) 

IV. The prohibition given to 
that he should not publish, but pel 
he had learned from the seven thund 
4. he'apostle was for preserving and p 
lishing every thing he saw and heard i 
visions, but the time had not) et come. aa 

V. ‘The solemn oath taken by this mi 
angel. 1. The manner of his swearing 


ie » spt ee 


F epedap i hand to heaven, and swore ee him 
liveth for ever, by himself, as God often 
is done, or by God as God, to whom he, as 

, Redeemer, and ruler of the world, now 
oe peals. 2. The matter of the oath: that 
4 ang shall be time no longer ; either, (1.) That 


7 


there shall be now no longer delay in fulfilling 
“the predictions of this book than till the last 
angel should sound ; then every thing should 
be put into speedy execution: the mystery of 
‘God shail be finished, v. 7. Or, (2.) That 
when this mystery of God is finished time 
itself shall be no more, as being the measure 
of things that are in a mutable changing state; 
but all things shall be at length for ever fixed, 
and so time itself swallowed up in eternity. 
8 And the voice which I heard 
_ from heaven spake unto me again, 
ik ‘and said, Go and take the little book 
_ which is open in the hand of the 
angel which standeth upon the sea 
and upon the earth. 9 And I went 
_ “unto the angel, and said unto him, 
Give me the little book. And he 
said unto me, Take i, and eat it up; 
and it shall make thy belly bitter, 
‘but it shall be in thy mouth sweet as 
honey. 10 And I took the little 
_ book out of the angel’s hand, and ate 
a ‘itup; 3 and it was in my mouth sweet 
as honey: and as soon as J had eaten 
_ it, my belly was bitter. 11 And he 
‘le unto me, Thou must prophesy 


3 


; Here s we have, I. A strict en given to 
: “the apostle, which was, 1. That he should 
_ go and take the little book out of the hands 
_ of that mighty angel mentioned before. ‘This 
_ charge was given, not by the angel himself 
- who stood upon the earth, but by the same 

_ voice from heaven that in the fourth verse 
had lain an injunction upon him not to write 
” _ what he had discerned by the seven thunders. 
_ 2. To eat the book; this part of the corer 
"was given by the angel himself, hinting to 
the 7 ae that before he should publish 
what he had discovered he must more 
thoroughly digest the predictions, and be in 
himself suitably affected with them. 

IJ. An account of the taste and relish which 
‘this little book would have, when the apostle 
had taken it in; at first, while in his mouth, 
sweet. All persons feel a pleasure in looking 
into future events, and in having them fore- 
told; and all good men love to receive a 
word from God, of what import soever it be. 
3 ut, when this book of prophecy was more 
thoroughly digested by the apostle, the con- 
tents would be bitter; these were things so 
_ awful and terrible, such grievous persecutions 

of the people of God, acd such desolation 


S * as 


_ CHAP. XI. 


made in the earth, that the foresight and fore- 
knowledge of them would not be pleasan: 
but painful to the mind of-the apostle : thus 
was Ezekiel’s prophecy to him, ch. iii. 3. 

Ill. The apostle’s discharge of the duty 
he was called to (v. 10): He took the little 
book out of the angel’s hand, and ate it up, 
and he found the relish to be as was told him. 
1. It becomes the servants of God to digest 
in their own souls the messages they bring 
to others in his name, and to be suitably 
affected therewith themselves. 2. It becomes 
them to deliver every message with which 
they are charged, whether pleasing or un- 
pleasing to men. 
ing may be most profitable; however, God’s 
messengers must not keep back any part of 
the counsel of God. 

IV. The apostle is made to know that this 
book of prophecy, which he had now taken 
in, was not given him merely to gratify his 
own curiosity, or to affect him with pleasure 
or pain, vut to be communicated by him to 
the world. Here his prophetical commission 
seems to be renewed, and he is ordered to 
prepare for another embassy, to convey those 
declarations of the mind and will of God 


which are of great importance to all the. 


world, and to the highest and greatest men 
in the world, and such should be read and 
recorded in many languages. This indeed is 
the case ; we have them in our language, and 
are all obliged to attend to them, humbly to 
enquire into the meaning of them, and firmly 
to believe that every thing shall have its ac- 
complishment in the proper time ; and, when 
the prophecies shall be fulfilled, the sense and 
truth of them will appear, and the omni- 
science, power, and faithfulness of the great 
God will be adored. 
CHAP. XI. 


In this chapter we have an account, I. Of the nieasuring-reed giver 
to the apostle, to take the dimensions of the temple, ver. ], 2. 
JL. Of the two witnesses of God, ver. 3—13. II, Of the sounding 
of the seventh trumpet, and what followed upon it, ver. 14, &e 


ND there was given mea reed 
like unto a rod: and the angel 
stood, saying, Rise, and measure the 
temple of God, and the altar, and 
them that worship therein. 2 But 
the court which is without the temple 
leave out, and measure it not; for it 
is given unto the Gentiles: and the 
holy city shall they tread under foot 
forty and two months. 

This prophetical passage about measuring 
the temple is a plain reference to what we 
find in Ezekiel’s vision, Ezek. xl: 3, &c. But 
how to understand either the one or the 
other is not so easy. It should seem the 
design of measuring the temple in the former 
case was in order to the rebuilding of it, and 
that with advantage; the design of this 
measurement seems to be either 1. For the 
preservation of it in those times of public 
danger and calamity that are here foretold; 


The measuring of the temple, 


That which is least pleas-. 


ax 


hay 


ss. 


papa sy 


The two witnesses. 
_or, 2. For its trial; that it may De seen shoe 


'S 


far it agrees with the standard, or pattern, in’ 


the mount; or, 3. For its reformation; that 
what is redundant, deficient, or changed, may 
be regulated according to the true model. 
Observe, 

I. How much was to be measured. 1. 
The temple; the gospel church in general, 
whether it be so built, so constituted, as the 
gospel rule directs, whether it be too narrow 
or too large, the door too wide or too strait. 
2. The altar. That which was the place of 
the most solemn acts of worship may be put 
for religious worship in general; whether 
the church has the true altars, both as to 
substance and situation: as to substance, 
whether they take Christ for their altar, and 
lay down all their offerings there; and in 
situation, whether the altar be in the holiest; 
that is, whether they worship God in the 
Spirit and in truth. 3. The worshippers too 
must he measured, whether they make God’s 
glory their end and his word their rule, in all 
their acts of worship; and whether they come 
to God with suitable affections, and whether 
their conversation be as becomes the gospel. 

Il. What was not to be measured (v. 2), 
and why it should be left out. 1. What was 
not to be measured: The court which is 
without the temple measure it not. Some 
say that Herod, in the additions made to the 
temple, built an outer court, and called it 
the court of the Gentiles. Some tell us that 
Adrian built the city and an outer court, and 
called it lia, and gave it to the Gentiles. 
2. Why was not the outer court mea- 
sured? ‘This was no part of the temple, 
according to the model either of Solomon or 
Zerulbabel, and therefore God wonld have 
no regard to it. He would not mark it out 
for preservation ; but as it was designed for 
the Gentiles, to bring pagan ceremonies and 
customs and to annex them to the gospel 
churches, so Christ abandoned it to them, to 
be used as they pleased; and both that and 
the city were trodden under foot for a cer- 
tain time—forly and two months, which some 
would have to be the whole time of the reign 
of antichrist. ‘Those who worship in the 
outer court are either such as worship in a 
false manner or with hypocritical hearts ; and 
these are rejected of God, and will be found 
among his enemies. 3. From the whole ob- 
serve, (1.) God will have a temple and an 
altar in the world, till the end of time. (2.) 
He has a strict regard to this temple, and 
observes how every thing is managed in it. 
(3.) ‘Those who worship in the outer court 
will be rejected, and only those who worship 
within the veil accepted. (4.) The holy city, 
the visible church, is very much trampled 
upon in the world. But, (5.) he desolations 
of the church are for a limited time, and for 
a short time, and she shall be delivered out 
of all her troubles. 


3 And I will give power unto my 


4 These. are pie inal : 
the two candlesticks stan 
the God of the earth. 5 
man will hurt them, fire 
out of their mouth, and deyo 
their enemies: and if any man 
hurt them, he must in this man 
be killed. 6 These have power 
shut hoa that it rain not in tl 
days of their prophecy: and ha 
power over waters to turn them 
blood, and to smite the earth wit 
plagues, as often as they will. 7 An 
when they shall have finished th 

testimony, the beast that asce 
out of the bottomless pit shall 
war against them, and shall overea 
them, and kill them. 8 And 
dead bodies shadl lie in the str 
the great city, which spiritua 
called Sodom and Egypt, where 
our Lord was crucified. 9 And th 

of the people and kindreds an 
tongues and nations shall see | 
dead bodies three days: and a 
and shall not suffer their dead hod 
to be put in graves. 10 And 
that dwell upon the earth shall rej 
over them, and make merry, and 

send gifts one to another; bec 
these js prophets tormented 
that dwelt on the earth. 11 
after three days and a_ hal 
Spirit of life from God entere ed 
them, and they stood upon their 
and great fear fell upon them 
saw them: (12 And they | 
great voice from heaven sayin 
them, Come up hither. An : 
ascended up into heaven in a cle 
and their enemies beheld them. 
And the same hour was there a gr 
earthquake, and the tenth part of : 
city fell, and in the earthquake 
slain of men ‘seven thousand 
the remnant were affrighted, and 
glory to the God of heaven, — f 


In this time af: treading down, ¢ God } 
reserved to himself his faithful 
who will not fail to attest’ the truth of h 
word and worship, and the excelleney 
ways. Here observe, 


1. The number of these ‘witnesses: it is | God will inflict plagues and judgments upon 
_ but a small number and yet it is sufficient. their enemies, as he did on Pharaoh, turning 
1, It is but small. Many will own and ac-| their rivers into blood, and restraining the 
_ knowledge Christ in times of prosperity who dews of heaven, shutting heaven up, that no — 
will desert and deny him in times of perse-/rain shall fall for many days, as he did at 
_ euition ; one witness, when the cause is upon’ the prayers of Elias, 1 Kings xvii. 1. God 
trial, is worth many at other times. 2. It is’ has ordained his arrows for the persecutors, 
 asufficient number ; forin the mouth of two’ and is often plaguing them while they are 
witnesses every cause shall be established. persecuting his people; they find it hard 
Christ sent out his disciples two by two, to| work to kick against the pricks. 
preach the gospel. Some think these two! VI. The slaying of the witnesses. To 
Witnesses are Enoch and Elias, who are to! make their testimony more strong, they must 
return to the earth for a time: others, the’ seal it with their blood. Here observe, 1. 
church of the believing Jews and that of the |The time when they should be killed: When 
Gentiles : it should rather seem that they are | they have finished their testimony. ‘They are 
God’s eminent faithful ministers, who shall| immortal, they are invulnerable, till their 
- not only continue to profess the Christian| work be done. Some think it ought to be 
“weligion, but to preach it, in the worst of| rendered, when they were about to finish their 
_ tmes. testimony. When they had prophesied in 
If. The time of their prophesying, or| sackcloth the greatest part of the 1260 
Dearing their testimony for Christ. A thou-| years, then they should feel the last effect of 
; sand two hundred und threesccre days ; that} antichristian malice. 2. The enemy that 
_ is {as many think); to the period of the reign should overcome and slay them—the beast 
of antichrist; and, if the beginning of that| that ascendeth out of the bottomless pit. 
interval could be ascertained, this number of| Antichrist, the great instrument of the 
prophetic days, taking a day for a year,| devil, should make war against them, not 
would give us a prospect when the end] only with the arms of subtle and sophistical 
_ shall be. learning. but chiefly with open force and 
IU. Their habit, and posture: they pro-| violence ; and God would permit his enemies 
_ phesy in sackcloth, as those that are deeply | to prevail against his witnesses fora time. 3. 
affected with the low and distressed state of |The barbarous usage of these slain wit- 
‘the churches and interest of Christ in the} nesses; the malice of their enemies was not 
world. satiated with their blood and death, but pur- 
IV. How they were supported and sup-|sued even their dead bodies. . (1.) They 
plied during the discharge of their great and| would not allow them a quiet grave; their 
hard work : they stood before the God of the} bodies were cast out in the open street, the 
whole earth, and he gave them power to pro-| high street of Babylon, or in the high road 
_ phesy. He made them to be like Zerubbabel | leading to the city. ‘This city is spiritually 
and Suctiaa, the two olive-trees and candle-| called Sodom for monstrous wickedness, and 
‘stick in the vision of Zechariah, ch. iv. 2,| Egypt for idolatry and tyranny; and here 
&e. God yave them the oil of holy zeal, and | Christ in his mystical body has suffered more 
“courage, and strength, and comfort; he|than in any place in the world. (2.) Their 
‘made them olive-trees, and their lamps of | dead bodies were insulted by the inhabitants 
profession were kept burning by the oil of| of the earth, and their death was a matter of 
_ mward gracious principles, which they re-| mirth and joy to the antichristian world, 
- ceived from God. They had oil not only in|v. 10. ‘They were glad to be rid of these 
their lamps, but in their vessels—habits of | witnesses, who by their doctrine and example 
spiritual life, light, and zeal. had teazed, terrified, and tormerted the con- 
 V. Their security and defence during the| sciences of their enemies; these spiritual 
time of their prophesying: If any attempted| weapons cut wicked men to the heart, and 
wr hurt them, fire proceeded out of their| fill them with the greatest rage and malice 
mouths, and devoured them, v. 5. Some think | against the faithful. 
this alludes to Elias’s calling for fire frem}| VII. ‘The resurrection of these witnesses, 
- heaven, to consume the captains and their| and the consequences thereof. Observe, 1. 
_ companies that came to seize him, 2 Kings| The time of their rising again; after they 
1.12. God promised the prophet Jeremiah | had lain dead three days and a hulf (. 11), 
(ch. v. 14), Behold, I will make my words in| short time in comparison of that in which 
thy mouth fire, and this people shall be wood,| they had prophesied. Here may he a re- 
and it shall devour them. By their praying | ference to the resurrection of Christ, who is 
and preaching, and courage in suffering, | the resurrection and the life. Thy dead men 
they shall gall and wound the very hearts] shall live, together with my dead body shalt 
and consciences of many of their persecutors, | they arise. Or there may be a reference to 
__ who shall go away seif-condemned, and be} the resurrection of Lazarus on the fourth 
even terrors to themselves; like Pashur, at| day, when they thought it impossible. God’s 
the words of the prophet Jeremiah, ch. xx. 4.| witnesses may be slain, but they shall rise 
_ They shall have that free access to God, and | again: not in their persons, till the general 
that interest in him, that, at their prayers,! resurrection, but in their successors. God 


% The two its ~ Ate 


ee ‘ ” 
ll : ie, a ei 
. AG 


e, 
by in 


The seventh trumpet. 


dead in the world. 2. The power by which 
they were raised : The spirit of life from God 
entered into them, and they stood upon their 
feet. God put not only life, but courage into’ 
them. God can make the dry bones to live; 
it is the Spirit of life from God that quickens 
dead souls, and shall quicken the dead 
bodies of his people, and his dying interest 
in che world. 3. Theeffect of theirresurrection 
upon their enemies: Great fear fell upon them. 
The reviving of God’s work and witnesses 
will strike terror into the souls of his ene- 
mies. Where there is guilt, there is fear ; 


_ and a persecuting spirit, though cruel, is not 


a courageous, but a cowardly spirit. Herod 
feared John the Baptist. 

~ VIII. The ascension of the witnesses into 
heaven and the consequences thereof, v. 12, 
13. Observe, 1. Their ascension. By heaven 
we may understand either some more emi- 
nent station in the church, the kingdom of 
grace in this world, or a high place in the 
kingdom of glory above. The former seems 
to be the meaning: They ascended to heaven 
in a cloud (in a figurative, not in a literal 
sense) and their enemies saw them. it will 
be no small part of the punishment of per- 
secutors, both in this world and at the great 
day, that they shall see the faithful servants 
of God greatly honoured and advanced. ‘To 
this honour they did not attempt to ascend, 
till God called them, and said, Come up hither. 
The Lord’s witnesses must wait for their 
advancement, both in the church and in 
heaven, till God calls them; they must not 
be weary of suffering and service, nor too 
hastily grasp at the reward; but stay till 
their Master calls them, and then they may 
gladly ascend to him. 2. 'The consequences 
of their ascension—a mighty shock and 
convulsion in the antichristian empire and 
the fall of a@ tenth part of the city. Some 
refer this to the beginning of the reformation 


from popery, when many princes and states |_ 


fell off from their subjection to Rome. ‘This 
great work met with great opposition; all 


the western world felt a great concussion,| from their seats, and fell upon 


and the antichristian interest received a great 
blow, and lost a great deal of ground and 
interest, (1.) By the sword of war, which 
was then drawn; and many of those who 
fought under the banner of antichrist were 
slain by it. (2.) By the sword of the Spirit : 
The fear of God fell upon many. ‘They 
were convinced of their errors, Lie AR bg 
and idolatry ; and by true repentance, and 
embracing the truth, they gave glory to the 
God of heaven. Thus, wken God’s work 
and witnesses revive, the devil’s work and 
witnesses fall before him. 


14 The second woe is past; and, | his reign shall never end: 
be old, the third woe cometh quickly. ; 


15 And the seventh angel sounded ; 
and there were great voices in heaven, 


\ 


for ever and ever, till all ensiiee 


3 epee out of his hand. 


REVI LAE i ON. ; . 
will revive his work, wien! jt seems to be saying, “The 


are become ig! ¢ 


faces, and ‘worshipped ‘God 
ing, We give thee thanks, O Lo 
Almighty, which art, and wast, 
art to come; because thou hast 
to thee thy great power, and 
reigned. 18 And the nations 
angry, and thy wrath is come 
the time of the dead, that they shou 
be judged, and that thou hoc 
give reward unto thy servants 
prophets, and to the saints, and th 
that fear thy name, small and gr 
and shouldest destroy them w whi 
destroy the earth. 19 And the tem 
of God was opened in heaven, 
there was seen in his temple th 
of his testament: and there 
lightnings, and voices, and thu 
ings, and an earthquake, and grea 
We have here the sounding of th sevi 
and last trumpet, which is ushered in b 
usual warning and demand of attention 
second woe is past, and, behold, the third 
cometh quickly. Then the seventh 
sounded. ‘This had been suspend 
some time, till the apostle had been 
acquainted with some intervening - 
rences of very great moment, and wor 
his notice and observation. But w 
before expected he now heard—the s 
angel sounding. Here observe the effects at 
CADRE GERRS of this trumpet, thus. sou 
ere were loud and joyful ae 


of the saints and angels in heaven. “O 
1. The manner of their adorations: they 


and worshipped God ; they did ii 


verence and humility. 2. ‘The 
their adorations. (1.) The x Hen than 
cognise the right of our Go 


rule and reign over all the world: 
doms of this world have become the kin 
of our Lord and of his Christ, v. 15. _ 

were always so in title, both by cre om 
purchase. (2.) They thankfully obse 
actual possession of them, and r 
them ; they give him thanks because h 
taken to him his great power, asserted 
rights, exerted his power, and so tu 
into possession. (3.) They rejoice Pes, 


S) 


under his feet; none shall ever wres 


- "world at taese just appearances and actings 
of the power of God (v. 18): The nations 
were angry ; not only had been so, but were 
so still: their hearts rose up against God ; 
_ they met his wrath with their own anger. 
q It was a time when God was taking a just 
revenge ujon the enemies of his people, 
recompensing tribulation to those who had 
troubled them. It was a time in which he 
was beginning to reward his people’s faithful 
Services and sufferings; and their enemies 
eould not bear it, they fretted against God, 
| and 50 increased their guilt and hastened 
_ their destruction. 
ILI. Another consequence was the opening 
» of the temple of God in heaven. By this 
_ may be meant that here is now a more free 
- communication between heaven and earth, 
_ prayer and praises more freely and frequently 
ascending and graces and blessings plentifully 
i.) escending. But it rather seems to intend 
fre church of God on earth, a heavenly 
__ temple. Jt is an allusion to the various 
_ ¢iicumstances of things in the time of the 
: rst temple. Under idolatrous_and wicked 
| pritces, it was shut up and neglected ; but, 
under religious and reforming princes, it 
was ‘opened aud frequented. So, during 
_ the power of antichrist, the temple of God 
dg seemed to be shut up, and was so in a great 
“a - degree ; ; but now it wis opened again. At 
this opening of it observe, 1. What was seen 
_ there: the ark of God's testament. ‘This was 
in the holy of holies; in this ark the tables 
_ of the law were kept. As before Josiah’s 
3 time the law of God had been lost, but was 
_ then found, so in the reign of antichrist 
 God’s law was laid aside, and made void by 
their traditions and decrees ; ; the scriptures 
_were locked up from the people, and they 
: i must not look into these divine oracles ; now 
_ they are opened, now they are brought to 
‘ _ the view of all. This was an unspeakable 
and invaluable privilege; and this, like the 
__ark of the-testament, was a token of the 
Tie of God returned to his people, and 
s favour towards them in Jesus Christ the 
-propitiation. 2. What was heard and felt 
there: Lightnings, voices, thunderings, an 
2. ih and great hail. ‘The great 
blessing of the reformation was attended 
with very awful providences; and by ter- 
_ vible things in righteousness God would 
answer those prayers that were presented in 
his holy temple, now opened. All the great 
- revolutions of the world are concerted in 
_ heaven, and are the answers of the prayers 
of the saints. 


ee 


CHAP. XIE. 


It is generally agreed by the most learned expositors that the nar- 
rative we have in this and the two following chapters, from the 

; sounding of the seventh trumpet to the upening of the vials, is 
‘ not a prediction of things to come, bat rather a recapitulation 
and representation of things past, which, es God would have 

es _ the apostle to foresee wh:le future, he would have him to review 
. now that they were past, that he might have a more perfect idea 
of them in his mind, and might observe the agreement be- 
“tween the prophecy and that Providence that is always ful 
filling the scriptures. In this chapter we have an account of the 
 eontest between the church and antichrist, the seed of the wowaun 


CHAP: XIE. 


and the seed of the serpent. 


|crown of twelve stars: 


Sc eG i in ey 


_ The woman and the baie 


1. As it was begun in heaven, ver, 
11. As it was carried on ia the wilderness, ver. 12, Xe. 


ND there appeared a_ great 
wonder in heaven; a woman 
clothed with the sun, and the moon 
under her feet, and upon her head a 
2 And she 
being with child cried, travailing in 
birth, and pained to be delivered. 
3 And there appeared another wonder 
in heaven; and behold a great red 
dragon, having seven heads and ten 
horns, and seven crowns upon his 
heads. 4 And his tail drew the 
third part of the stars of heaven, and 
did cast them to the earth: and the 
dragon stood before the woman which 
was ready to be delivered, for to de- 
vour her child as soon as it was born. | 
5 And she brought forth a man 
child, who was to rule all nations with 
a rod of iron: and her child was 
caught up unto God, and to his 
throne. 6 And the woman fled into 
the wilderness, where she hath a place 
prepared of God, that they should 
feed her there a thousand two hun- 
dred and threescore days. 7 And 
there was war in heaven: Michael 
and his angels fought against the 
dragon; and the dragon fought and 
his angels, 8 And prevailed not; 
neither was their place found any 
more in heaven. 9 And the great 
dragon was cast out, that old serpent, 
called the Devil, and Satan, which 
deceiveth the whole world: he was 
cast out into the earth, and his angels 
were cast out with him. 10 And E 
heard a loud voice saying in heaven, 
Now is come salvation, and strength, 
and the kingdom of our God, and the 
power of his Christ: for the accuser 
of our brethren is cast down, which 
accused them before our God day and 
night. 11 And they overcame him 
by the blood of the Lamb, and by 
the word of their testimony; and they 
loved not their lives unto the death. 
Here we see that early prophecy eminently 
fulfilled in which God said he would put 
enmity between the seed of the woman and the 
seed of the serpent, Gen. iii. 15. You will 
observe, 
I. The attempts of Satan and his agents - 


to prevent the increase of the church, by 
devouring her offspring as soon as it was 


1—ll, 


pe tiene * i 4, | 
tee 


Seen Se ee 
The woman and the dragon. 


horn: of this we have a very lively descrip- | 


pon in the most proper images. 


We see how the church is represented | of the child, v. 6. She | 
(1.) As a woman, the weaker | ness, a place 


in this vision. 
part of the world, but the spouse of Christ, 
and the mother of the saints. (2.) As elcthed 
with the sun, the imputed righteousness of 
the Lord Jesus Christ. Having put on Christ, 
who is the Sun of righteousness, she, by her 


. relation to Christ, is invested with honoura- 


ble rights and privileges, and shines in his 
rays. (3.) As having the moon under her 
feet (that is, the world); she stands upon it, 
but lives above it; her heart and hope are 
not set upon sublunary things, but on the 
things that are in heaven, where her head 
is. (4.) As having on her head a crown of 
twelve -sturs, that is, the doctrine of the 
gospel preached. by the twelve apostles, 
which is a crown of glory to all true be- 
lievers. (5.) As in trayail, crying out, and 
puined to be delivered. She was pregnant, 
and now in pain to bring forth a holy 
progeny te Christ, desirous that what was 
begun in the conviction of sinners might 
end in their conversion, that when the child- 
ren were brought to the birth there might 
be strength to bring forth, and that she might 
sce of the travail of her soul. 

2. How the grand enemy of the church 
is represented. ‘1.) As a great red dragon— 
a dragon for strengtn and terror—a red 
dragon for fierceness and cruelty. (2.) As 
having seven heads, that is, placed on seven 
hills, as Rome was; and therefore it is pro- 
bable that pagan Rome is here meant. (3.) As 
having ten horns, divided into ten provinces, 
as the Roman empire was by Augustus 
Cesar. (4.) As having seven crowns upon 
his head, which is afterwards expounded to 
be seven kings, ch. xvii. 10. (5.) As drawing 
with his tail a third part of the stars in 
heaven, and casting them down to the earth, 
turning the ministers and professors of the 
Christian religion out of their places and 
privileges and making them as weak and 
useless as he could. (6.) As standing before 
the woman, to devour her child as soon as it 
shouid be born, very vigilant to crush the 
Christian religion in its birth and entirely to 
prevent the growth and continuance of it in 
the world. 

II. he unsuccessfulness of these attempts 
against the church; for, 1. She was safely 
delivered of a man-child (v. 5), by which 
some understand Christ, others Constantine, 
but others, with gieater propriety, a race of 
true believers, strong and united, resembling 
Christ, and designed, under him, to rule the 
nations with a rod of iron ; that is, to judge 
the world by their doctrine and lives now, 
and as assessors with Christ at the great day. 
2. Care was taken of this child: it was 
caught up to God, and to his throne; that is, 
tzken into his special, powerful, and imme- 
diate protection. ‘The Christian religion 
has been from its infancy the special care of 


REVELATH ON. 


apie 


the great God and 0 
= Care was taken of tl) 


prepared | 
and her sustenance. The church, 
obscure state, dispersed; and th 
her security, through the care of dix 
vidence. ‘This her obscure and pri 
was for a limited time, not to continue 

ILI. The attempts of the dragon 
proved unsuccessful against thet rp 
fatal to his own interests; for, upon h 
deavour to devour the mian-chalae: pre e 
all the powers of heaven against him 
There was war in heaven. Heaven wiil 
the quarrel of the church. Here ob: 

1. ‘The seat of this war—in heaven, 
church, which is the kingdom of he 
earth, under the care of heaven and i 
same interest. 

2. The parties—Michael and hee 
one side, and the dragon and his a 
other : Christ, the great Angel of the coy 
nant, and his faithful followers;.and § 
and all his instruments. This pe 
would be much superior in number anc 
ward strength to the other; but the s 
of the church lies in having the Lord Je 
for the captain of their salvation. 

3. The success of the battle: 
and his angels fought an 
there was a great struggle on both vide 
the victory fell to Christ and his chure 
the dragon and his angels were not 6 
conquer ed, but cast out; the pagan idolat 
which was a worshipping of Goris W 
extirpated out of the empire in 
Constantine. 

4. The triumphant song that was com 
and used on this occasion, ¥. 10, 11. 
observe, (1.) How the conqueror is 
Now have come salvation, strength, and 
kingdom of our God, and the power of 
Christ. Now God has shown himself to 
a mighty God; now Christ has shown nit 
self to be a strong and mighty Saviour 5 ‘dl 
own arm has brought salvation, and now 
kingdom will be greatly enlarged ee es 
blished. ‘The salvation and strength 
church are all to be ascribed to the kin 
head of the church. (2.) How the con 
enemy is described. [1.] By his malic 
was ¢he accuser of the iaathonl and 
them before their God night and day; 
peared before God as an adyers 
church, continually bringing in indictr 
and accusations against them, whethe 
or false; thus he accused Job, and thus. 
accused Joshua the high priest, Zech. iii 
Though he hates the presence of God, | 
he is willing to appear there to accuse 
people of God. Let us therefore take h 
that we give him no cause of 2 
against us; and that, when we ha 
we presently go in before the Lord, 
cuse and condemn ourselves, and ¢ 
our cause to Christ as our Ady 


by his d.sappointment and defeat: he and all 
his accusations are cast out, the indictments 
_ quashed, and the accuser turned out of the 
 ourt with just indignation. (3.) How the 
_ victory was gained. ‘The servants of God 
_ Overcame Satan, [1.] By the blood of the 
_ Lamb, as the meritorious cause. Christ by 
_ dying destroyed him that hath the power of 
|” detth, that is, the devil. [2.] By the word of 
_ their testimony, as the great instrument of 
war, the sword of the Spirit, which is the word 
_ af God,—by a resolute powerful preaching 
_ ef the everlasting gospel, which ts mighty, 
_ through God, to pull down strongholds,—and 
by their courage and patience in safferings ; 
they loved not their lives unto the death, when 
_ the love of life stood in competition with 
eir loyalty to Christ ; they loved not their 
ives so well but they could give them up to 


se; their love to their own lives was over- 
come by stronger affections of another na- 
_ ture; and this their courage and zeal helped ) 
_to confound their enemies, to convince many | 
_ of the spectators, to confirm the souls of the 

faithful, and so contributed greatly to this | 
' Victory. ; 

_ 12 Therefore rejoice, ye heavens, 

» and ye that dwell in them. Woe to 

_ the inhabiters of the earth and of the 


> ie having great wrath, because he 
oweth that he hath but a short 
time. 13 And when the dragon saw 
_ that he was cast unto the earth, he) 
e, _ persecuted the woman which brought 
' forth the man chi/d. 14 And to the 
_ Woman were given two wings of a) 
' great eagle, that she might fly into} 
__ the wilderness, into her place, where | 
_ sheis nourished fora time, and times, | 
_ and half a time, from the face of the 
serpent. 15 And the serpent cast 
out of his mouth water as a flood 
—. the woman, that he might cause 
her to be carried away of the flood. 
16 And the earth helped the woman, 
_and the earth opened her mouth, and 
_ swallowed up the flood which the 
_ dragon cast out of his mouth. 17 
_ And the dragon was wroth with the 
woman, and went to make war with 
the remnant of her seed, which keep 
the commandments of God, and have 
the testimony of Jesus Christ. 

» We have here an account of this war, so 
8 happily finished in heaven, or in the church, 
__as it was again renewed and carried on in the 
wilderness, the place to which the church had 
_ ded, and where she had Lecm tur sua.e ume 


secured by the special care of her God 
Saviour. Observe, — 

I. The warning given of the distress and 
calamity that should fail upon the inhabitants 
of the world in general, through the wrath 
and rage of the devil. For, though his malice 
is chiefly bent against the servants of God, 
yet he is an enemy and hater of mankind as 
such; and, being defeated in his designs 
against the church, he is resolved to give 
all the disturbance he can to the world in 
general: Woe to the inhabitants of the earth, 
and the sea, v. 12. The rage of Satan grows 
so much the greater as he is limited both in 
place and time; when he was confined to the 
wilderness, and had but a short time to reign 
there, he comes with the greater wrath. 

If. His second attempt upon the church 
now in the wilderness: He persecuted the 


h, could lay them down in Christ’s | woman who brought forth the man-child, v. 13. 


Observe, 1. The care that God had taken of 
his church. He had conveyed her as on 
eagles’ wings, into a place of safety provided 
for her, where she was to continue for a cer- 
tain space of time, couched in prophetic 
characters, taken from Dan. vii. 25. 2. The 
continual malice of the dragon against the 
church. Her obscurity could not altogether 
protect her; the old subtle serpent, which at 
first lurked in paradise, now follows the 
church into the wilderness, and casis out a 


sea! for the devil is come down unto | flood of" water after her, to carry her away. 


This is thought to be meant of a flood of 
error and heresy, which was breathed by 
Arius, Nestorius, Pelagius, and many more, 
by which the church of God was in danger 
of being overwhelmed and carried away. 
The church of God is in more danger from 
heretics than from persecutors ; and heresies 
are as certainly from the devil as open force 
and violence. 3. The seasonable help pro- 
vided for the church in this dangerous junc- 
ture: The earth helped the woman, and 
opened her mouth, and swallowed up the flood, 
v. 16. Some think we are to understand the 


) swarms of Goths and Vandals that imvaded 


the Roman empire, and found work for the 
Arian rulers, who otherwise would have been 
as furious persecutors asthe pagan had been, 
and had exercised great cruelties already; 
but God opened a breach of war, and the 
flood was in a manner swallowed up, thereby, 
and the church enjoyed some respite. God 
often sends the sword to avenge the quarrel 
of his covenant; and, when men choose new 
gods, then there is danger of war in the 
gates; intestine broils and contentions often 
end in the irvasions of a common enemy. 
4. The devil, being thus defeated in his de- 
signs upon the universal church, now turns 
his rageagainst particular persons and places: 
his malice against the woman pushes him on 
to make war with the remnant of her seed. 
Some think hereby are meant the Albigenses, 
who were first by Dioclesian driven up into 
barren and mountainous places, and after- 
wards cruelly murdered by popish rage and 


ad 


1% 


The first beast. 


power, for several generations; and fur no 
other reason than because they kept the com- 
mandments of God and held the testimony o, 

Jesus Christ, Their fidelity to God and 
Christ, in doctrine, worship, and practice, 
was that which exposed them to the rage of 
Satan and his instruments ; and such fidelity 
will expose men still, less or more, to the 
end of the world, when the last enemy shall 
be destroyed. 

CHAP. XIII. 


We have, in this chapter, a further discovery and description of 
the church’s enemies: not other enemies than are mentioned 
before, but described after another manner, that the methods of 
their enmity may more fully appear. They are represented as 
two beasts; the first you have an accoune of, ver. 1—10, the 
second, ver. 11, &c. By the first some understand Rome pagan, 
and by the second Rome papal; but others understand Rome 
papal to be represented by both these beasts, by the first in its 
secular power, by the second in its eeclesiastical. 


ND | stood upon the sand of the 

sea, and saw a beast rise up out 
of the sea, having seven heads and, 
ten horns, and upon his horns ten 
crowns, and upon his heads the name 
of blasphemy. 2 And the beast 
which I saw was like unto a leopard, 
and his feet were as the feet of a bear, 
and his mouth as the mouth of a 
lion: and the dragen gave him his 
power, and his seat, and great au- 
thority. 3 And I saw one of his 
heads as it were wounded to death; 
and his deadly wound was healed: 
and all the world wondered after the 
beast. 4 And they worshipped the 
dragon which gave power unto the 
beast: and they worshipped the beast, 
saying, Who zs like unto the beast? 
who is able to make war with him? 
5 And there was given unto him a 
mouth speaking great things and 
blasphemies ; and power was given 
unto him to continue forty and two 
months. 6 And he opened his 
mouth in blasphemy against God, to 
blaspheme his name, and his taber- 
nacle, and them that dwell in heaven. 
7 And it was given unto him to make 
war with the saints, and to overcome 
them: and power was given him over 
all kindreds, and tongues, and na- 
tions. 8 And all that dwell upon 
the earth shall worship him, whose 
names are not written in the book of 
life of the Lamb slain from the foun- 
dation of the world. 9 Ifany man 
have an ear, let him hear. 10 He 
that ieadeth into captivity shall go 
into captivity: he that killeth with 
the sword must be killed with the 


REVELATION. 


Or —n—— EEE 


sword. Here is i 
faith of the saints. 


We have here an accou t 
figure, and progress of the ‘ir 
observe, 1. From what situation 
saw this monster. He seemed to 
stand upon the sea-shore, though it 
bable he was still in a rapture; but he to 
himself to be in the island Patmos, bn 
ther in the body or out of the body he 
not tell. 2. Whence this beast came—oud 
the sea; and yet, by the description o 
would seem more likely to be a lan¢ 
ster; but the more monstrous every 
about it was the more proper an emb 
would be to set forth the mystery of in 
and tyranny. 3. What was the form 
shape of this beast. It was for the mo 
like a leopard, but its feet were like the 
a bear and its mouth as the mouth of a 
it had seven heads, and ten horns, and u 
heads the name of blasphemy : a most 
and hideous monster! ln some part o! 
description here seems to be an allusion | 
Daniel’s vision of the four beasts, which 1 
presented the four monarchies, Dan. vii. 1: 
3, &c. One of these beasts was like a lio: 
another like a bear, and another like 
leopard ; this beast was a sort of composi 
of those three, with the fierceness, strengt 
and swiftness, of them all; the seven 
and the ten horns seem to design its severa 
powers ; the ten crowns, its tributary prine 
the word blasphemy on its fprehead pr 
claims its direct enmity and opposition to t 
glory of God, by promoting idolatry. 
source and spring of his authority—the 
gon; he gave him his power, and seat, an 
authority. He was set up by the devil, at 
supported by him to do iis work and pr 
mote his interest; and the devil lent him ¢ 
the assistance he could. 5. A dang 
wound given him, and yet unexpect 
healed, v. 3. Some think that by 
wounded head we are to understand 
abolishing of pagan idolatry; and by t 
healing of the wound the introducing of th 
popish idolatry, the same in substance wil 
the former, only in a new dress, and which é 
effectually answers the devil’s design a 
did. 6. ‘The honour and worship paid | 
infernal monster: All theworld wonderec 
the beast ; they all admired his power, 
policy, and success, and they worshipp 
dragon that gave power to the beast, an 
worshipped the beast ; they paid honour at 
subjection to the devil and his instrumen 
and, thought there was no power @ 


withstand them: so great were the dar 
degeneracy, and madness of the ¥ 
7. How he exercised his infernal power 
policy: He had a mouth, speaking grt 
things, and blasphemies ; he blasphemed Go 
the name of God, the tabernacle of Goa a 
all those that dwell in heaven ; and he ma 
war with the saints, and overcame them, : 


AD. 95 


YL 4s et A Oe! 
+i cr span iin” ’ 


world: His mate was principally levelled 
at the God of heaven, and his heavenly at- 
tendants—at God, im making images of him 
that is invisible, and in worshipping them ;— 
at the tabernacle of God, that is, say some, 
at the human nature of the Lord Jesus Christ, 
in which God dwells as in a tabernacle; this 
is dishonoured by their doctrine of transub- 
stantiation, which will not suffer his body to 
be a true body, and will put it into the power 
of every priest to prepare a body for Christ ;— 
‘and against those that dwell in heaven, the 
glorified saints, by putting them into the 


_ place of the pagan demons, and praying to 
_ them, which they are so far from being 
_ pleased with that they truly judge them- 


selves wronged and dishonoured by it. Thus 
the malice of the devil shows itself against 


___ heayen and the blessed inhabitants of heaven. 


_ ‘These are above the reach of his power. All 
_ he can do is to blaspheme them; but the 


saints on earth are more exposed to his 


a cruelty, and he sometimes is permitted to 
triumph over them and trample upon them. 


8. The limitation of the devil’s power and 
success, and that both as to time and per- 
sons. He is limited in point of time; his 
reign is to continue forty-and-two months 


_ {v. 5), suitable to the other prophetical cha- 


racters of the reign of antichrist. He is also 


_ limited as to the persons and people that he 


_ shall entirely subject to his will and power ; 
it will be only those whose names are not 


written in the Lamb’s book of life. Christ 


_ hada chosen remnant, redeemed by his blood, 
recorded in his book, sealed by his Spirit ; and 
_ though the devil and antichrist might over- 
_ come their bodily strength, and take away 


their natural life, they could never conquer 
their souls, nor prevail with them to forsake 


their Saviour and revolt to his enemies. 
so. Here is a demand of attention to what is 
_ here discovered of the great sufferings and 


troubles of the church, and an assurance 
given that when God has accomplished his 
work on mount Zion, his refining work, then 
he will turn his hand against the enemies of 


pe his people, and those who have killed with 
the sword shall themselves fall by the sword 
©. 10), and those who led the people of God 


into captivity shall themselves be made cap- 
tives. Here now is that which will be proper 
exercise for the patience and faith of the saints 


_ — patience under the prospect of such great 


a 


sufferings, and faith in the prospect of so 
glorious a deliverance. 


11 And I beheld another beast 


coming up out of the earth; and he}. 


had two horns like a lamb, and he 
spake asadragon. 12 And he ex- 
erciseth all the power of the first 
beast before him, and causeth the 
earth and them which dwell therein 


to worship the first beast, whose 
Pa VON.: ie 


CHAP. XII1. 
gained a sort Gf umversal empire in the | deadly wound was healed. 


he doeth great wonders, so that he 
makcth fire come down from heaven 
on the earth in the sight of men, 14 
And deceiveth them that dwell on 
the earth by the means of those 
miracles which he had power to do in 
the sight of the beast; saying to 
them that dwell on the earth, that 
they should make an image to the 
beast, which had the wound by a 
sword, and did live. 15 And he had 
power to give life unto the image of 
the beast, that the image of the beast 
should both speak, and cause that as 


many as would not worship the image 
of the beast should be killed. 16 
And he caused all, both small and 
great, rich and poor, free and bond, 
to receive a mark in their right hand, 
or in their foreheads: 17 And that 
no man might buy or sell, save he 
that had the mark, or the name of 
the beast, or the number of his name. 
18 Here is wisdom. Let him that 
hath understanding count the number 
of the beast: for it is the number of 
a man; and his number is Six hun- 
dred threescore and six. ‘ 


Those who think the first beast signifies 
Rome pagan by this second beast would 
understand Rome papal, which promotes 
idolatry and tyranny, but in a more soft and 
lamb-like manner: those that understand 
the first beast of the secular power of the 
papacy take the second to intend its spiritual 
and ecclesiastical powers, which act under 
the disguise of religion and charity to the 
souls of men. Here observe, 

I. The form and shape of this second 
beast: He had two horns like a lamb, but a 
mouth that spoke like the dragon. All agree 
that this must be some great impostor, who, 
under a pretence of religion, shall deceive 
the souls of men. ‘The papists would have 
it to be Apollonius ‘T'yaneus; but Dr. More 
has rejected that opinion, and fixes it upon 
the ecclesiastical powers of the papacy. ‘The 
pope shows the horns of a lamb, pretends to 
be the vicar of Christ upon earth, and so to 
be vested with his power and authority; but 
his speech betrays him, for he gives forth 
those false doctrines and cruel decrees which 
show him to belong to the dragon, and not 
to the Lamb. 

Il. The power which he exercises: Als 
the power of the former beast (v.12); he pro- 
motes the same interest, pursues the same 
design in substance, which is, to draw men 
off from worshipping the true God to wor~ 

3 F 


The second beast z q at 
13 And - 


The ares and his antl y 


ship those who by nature are no gods, and 
subject the sonls and consciences of men to 
the will and authority of men, in opposition 
to the will of God. This design is promoted 
by popery as well as by paganism, and by 
the crafty arts of popery zs well as by the 
secular arm, both serving the interests of the 
devil, though in a different manner. 

III The methods by which this second 
beast carried on his interests and designs ; 
they are of three sorts :—1. Lying wonders, 
pretended miracles, by which they should be 
deceived, and prevailed with to worship the 
former beast in this new image or shape that 
was now made for him ; they would pretend 
to bring down fire from heaven, as Elias 
did; and God sometimes permits his_ene- 
mies, as he did the magicians of Egypt, to 
do things that seem very wonderful, and by 
which unwary persons may be deluded. it 
is well known that the papal kingdom has 
been long supported by pretended miracles. 
2. Excommunications, anathemas, severe 
censures, b> which they pretend to cut men 
off from Christ, and cast them into the 
power of the devil, but do indeed deliver 
them over to the secular power, that they 
may be put to death; and thus, notwith- 
standing their vile hypocrisy, they are justly 
charged with killing those whom they cannot 
corrupt. 3. By disfranchisement, allowing 
none to enjoy natural, civil, or municipal 
rights, who will not worship that papal 
beast, that is, the image of the pagan beast. 
It is made a qualification for buying and 
selling the rights of nature, as well as for 
places of profit and trust, that they have the 
mark of the beast in their forehead and in 
their right hand, and that they have the name 
of the beast and the’number of his name. It 
is probable that the mark, the name, and the 
number of the beast, may all signify the same 
thing—that they make an open profession of 
their subjection and obedience to the papacy, 
which is receiving the mark in their fore- 
head, and that they oblige themselves to use 
all their interest, power, and endeavour, to 
promote the papal authority, which is re- 
ce:ving the mark in their right hands. We 
are told that pope Martin V. in his bull, added 
to the council of Constance, prohibits Roman 
catholics from suffering any heretics to dwell 
in their countries, or to make any bargains, 
use any trades, or bear any civil offices, which 
is a very clear interpretation of this prophecy. 

IV. We have here the number of the beast, 
given in such a manner as shows the infinite 
wisdom of God, and will sufficiently exercise 
all the wisdom and accuracy of men: The 
number is the number of a man, computed 
after the usual manner among men, and it is 
666. Whether this be the number of the 
errors and heresies that are contained in 
popery, or rather, as others, the number of 
the years from its rise to its fall, is not cer- 
tain, much less what that period is which is 
described ly these prophetic numbers. The 


most admired 

subject is that 
rious may find suftici 
seems to me to be one of thos 
God has ibiah in his ow 


upon all his enemies ; ketal 
days, and they shall be finished, but his 
kingdom shall endure for ever. hs? 


CHAP. IVC 
After an account of the great trials and 
vants of God had endured, we hrve uo 
opening ; the day begins now to dawn, 
sented, I. The Lord Jesus at the head 
ver. 1—5, Ul. Three angels sent ») 


fall of Babylon and the things autecedent a1 
great an event, ver. 6—15. UN. The vision ern e | 


14, &e. Tepes 
ND I looked, and, lo, a 
stood on the mount Sio 
with him a hundred forty a 
thousand, having his Father’s 
written in their foreheads. oe ' 
heard a voice from heaven, 
voice of many waters, and as 
voice of a great thunder: and 1 
the voice of harpers ‘harping: 
their harps: 3 And they sun 
were a new song before the th 
and before the four beasts, an 
elders: and no man could le 


four thousand, which were re 
from the earth. f a 
which were not defiled with 
for they are virgins. These 
which follow the Lamb: whither 
ever he goeth. T hese were red 


unto God and to the Peis 
in their mouth was found 
for they are without fault | 


throne of God. rey 
Here we have one of the most 
sights that can be viewed in this we 
Lord Jesus Christ at the head of his 
adherents and attendants. Her 
1. How Christ appears: as a 
ing upon mount Zion. Mount Zi 
gospel church. Christ is_ with his 
and in the midst of her in all her tro: 
and therefore she is not consumed. 
presence that secures her persev 
appears as a Lamb, a true Lumb, the ; 
God. A counterfeit lamb is mentio 
rising out of the earth in the last ¢ 
which was really a dragon; here Chris 
pears as the pause paschal Lamb, to show t ha 


sufferings, aa the cause of his people 
and fidelity. 2. How his people ayy 
very honourably. (1.) As to the nu 

they are many, even all who were 
not one of them lost in all the tribua 


through which they had gone. (2.) Their 
distinguishing badge: they had the name of 

God written in tieir foreheads ; they made a 
hold and op2n profession of their faith in 
_ God and Christ, anJ, this being followed by 
suitable actings, they are known and ap- 
_ -proved. (3.) ‘Their congratulations and 
songs of praise, which were peculiar to the 
redeemec (v. 3); their praises were loud as 
_ the thunder, or as the voice of many waters ; 
_ they were melodious, as of harpers ; they 

were heavenly, before the throne of God. 
The song was new, suited to the new cove- 
nant, and unto that new and gracious dis- 
pensation of Providence under which they 
now were; and their song was a secret to 
i others, strangers intermeddled not with their 
joy; others might repeat the words of the 
song, but they were strangers to the true 
sense and spirit of it. (4.) Their character 
and description. [1.] ‘They are described 
by their chastity and purity : They are virgins. 
They had not defiled themselves either with 
corporal or spiritual adultery; they had kept 
themselves clean from the abominations of 
‘the antichristian generation. ([2.] By their 
loyalty and stedfast adherence to Christ: 
They follow the Lamb whithersoever he goes ; 
they follow the conduct of his word, Spirit, 
and providence, leaving it to him to lead 
them into what duties and difficulties he 
_ pleases. [3.] By their former designation 
to this honour: These were redeemed from 
among men, being the first-fruits to God, and 
to the Lamb, v. 4. Here is plain evidence of 
a special redemption: They were redeemed 
from among men. Some of the children of 
men are, by redeeming mercy, distinguished 
from others: They were the first-fruits to God 
and to the Lamb, his choice ones, eminent in 
_ every grace, and the earnest of many more 
who should be followers of them, as they were 
of Christ. [4.] By their universal integrity 
and conscientiousness: There was no guile 
found in them, and they were without fault 
before the throne of God. They were without 
any prevailing guile, any allowed fault ; 
_ their hearts were right with God, and, as for 
_ their human infirmities, they were freely 
pardoned in CLrist. ‘This is the happy rem- 
nant who attend upon the Lord Jesus as 
their head and Lord; he is glorified in them, 
and they are glorified in him. 


i 
Re 
h 


6 And I saw another angel fly in 
the midst of heaven, having the 
everlasting gospel to preach unto 
them that dwell on the earth, and to 
every nation, and kindred, and tongue, 
and people, 7 Saying with a loud 
voice, Fear God, and give glory to 
him; for the hour of his judgment is 
come: and worship him that made 
heaven, and earth, and the sea, and 
the fountains of waters. 


>, - Fel’ 2 deeds Ms! log’ 


CHAP. 


=, 


XIV. 
there followed another angel, saying, 
Babylon is fallen, is falien, that great 
city, because she made all nations 
drink of the wine of the wrath of her 
fornication. 9 And the third angel 
followed them, saying with a lIcud 
voice, If any man worship the beast 
and his image, and receive his mark 
in his forehead, or in his hand, 10 
The same shall drink of the wine of 
the wrath of God, which is poured 
out without mixture into the cup of 
his indignation ; and he shaii be tor- 
mented with fire and brimstone in the 
presence of the holy angels, and in 
the presence of the Lamb: 11 And 
the smoke of their torment ascendeth 
up for ever and ever: and they have 
no rest day nor night, who worship 
the beast and his image, and who- 
soever receiveth the mark of his 
name. 12 Here is the patience of 
the saints: here are they that keep 
the commandments of God, and the 


The three angels, 


faith of Jesus. 


In this part of the chapter we have three 
angels or messengers sent from heaven to 
give notice of the fall of Babylon, and of 
those things that were antecedent and con- 
sequent to that great event. ; 

I. The first angel was sent on an errand 
antecedent to it, and that was to preach the 
everlasting gospel, v. 6,7. Observe, 1. The 
gospel is an everlasting gospel; it is so in 
its nature, and it will be so in its conse- 
quences. ‘Though all flesh be grass, the 
word of the Lord endureth for ever. 2. It 
is a work fit for an angel to preach this ever- 
iasting gospel; such is the dignity, and such 
is the difficulty of that work! And yet we 
have this treasure in earthen vessels. 3. ‘The 
everlasting gospel is of great concern to all 
the world; and, as it is the concern of all, 
it is very much to be desired that it should 
be made known to ail, even fo every nation, 
and kindred, and tongue, and people. 4. The 
gospel is the great means whereby men are 
brought to fear God, and to give glory to 
him. Natural religion is not sufficient to 
keep up the fear of God, nor to secure to 
him glory from men ; it is the gospel that 
revives the fear of God, and retrieves his 
glory inthe world. 5. When idolatry creeps 
into the churches of God, it is by the preach- 
ing of the gospel, attended by the power ot 
the Holy Spirit, that men are turned from 
idols to serve the living God, as the Creater 
of the heaven, and the earth, anid the sea, and the 
fountains of waters, v.7. ‘Yo worship any God 
besides hiin who created the world is idolatry. 


8 And! Il. The second angel follows the other, 


bie i Ha OAS. ac Rye, 
The harvest and the vintage. - REV 
and proclaims the actual fall of Babylon. 


Lf GR er a a net 
‘ , 3 srs Ota : 
/ ae te ee 


The preaching of the everlasting gospel had 
shaken the foundations of antichristianism 
in the world, and hastened its downfal. By 
Babylon is generally understood Rome, 
which was before called Sodom and Egypt, 
for wickedness and cruelty, and is now first 
called Babylon, for pride and idolatry. Ob- 
serve, 1. What God has fore-ordained and 
foretold shall be done as certainly as if it 
were done already. 2. The greatness of the 
apal Babylon will not be able to prevent 
er fall, but will make it more dreadful and 
remarkable. 3. The wickedness of Babylon, 
in corrupting, debauching, and intoxicating 
the nations round about her, will make her 
fall just and will declare the righteousness of 
God in her utter ruin, v.8.. Her crimes are 
recited as the just cause of her destruction. 
III. A third angel follows the other two, 
and gives warning to all of that divine ven- 
geance which would overtake all those that 
obstinately adhered to the anchristian inter- 
est after God had thus proclaimed its down- 
fal, v. 9,10. If after this (this threatening 
denounced against Babylon, and in part al- 
ready executed) any should persist in their 
idolatry, professing subjection to the beast 
and promoting his cause, they must expect 
to drink deep of the wine of the wrath of 
God; they shall be for ever miserable in: 
soul and body; Jesus Christ will inflict this 
punishment upon them, and the holy angels 
will behold it and approve of it. Idolatry, 
Soth pagan and papal, is a damning sin in 
its own nature, and will prove fatal to those 
who persist in it, after fair warning given by 
the word of Providence; those who refuse 
to come out of Babylon, when thus called, 
and resolve to partake of her sins, must re- 
ceive of her plagues ; andthe guilt and ruin 
of such incorrigible idolaters will serve to 
set forth the excellency of the patience and 
obedience of the saints. These graces shall 
be rewarded with salvation and glory. When 
the treachery and rebellion of others shall 
be punished with everlasting destruction, 
then it will be said, to the honour of the 
faithful (v. 12): Here is the patience of the 


-saints ; you have before seen their patience 


exercised, now you see it rewarded. 

13 And I heard a voice from heaven 
saying unto me, Write, Blessed are 
the dead which die in the Lord from 
henceforth: Yea, saith the Spirit, 
that they may rest from their labours; 
and their works do follow them. 14 
And I looked, and behold a white 
cloud, and upon the cloud one sat 
like unto the Son of man, having on 
his head a golden crown, and in his 
handa sharp sickle. 15 And another 
angel came out of the temple, crying 
with a loud voice tohim that saton the 


0 
cloud, Th 
for the time is con 
for the harvest of th 
And he that sat on t 
in his sickle on the. 
earth was reaped. 17 
angel came'out of the temy 
is in heaven, he aiso haying 
sickle. 18 And another ang 
out from the altar, which had 
over fire; and cried with a le 
to him that had the sharp si 
saying, Thrust in thy sharp sic 
and gather the clusters of the vin 
the earth; for her grapes ar 
ripe. 19 And the angel thrust 
sickle into the earth, and ga he 
the vine of the earth, and cast if 
the great winepress of the wra 
God. 20 And the winepress ¥ 
trodden without the city, and blo 
came out of the winepress,’ even ur 
the horse bridles, by the space of 
thousand and six hundred fur 


Here we have the vision of the harv 
vintage, introduced with a solemn 
Observe, Uae 

I. The preface, v. 13. ‘ 
Whence this prophecy about the h: 
came: it came down Ro and ne 
from men, and therefore it is of certain tr 
and great authority. 2. How it was 
preserved and published—by writing ; 
to be matter of record, that the peopl 
God might have recourse to it for t 
port and comfort upon all occasion: 
What it principally intended, aud that | 
show the blessedness of all the faithful 
and servants of God, both in death anc 
death: Blessed are the dead that die 
Lord from henceforth, &c. Here 
(1.) The description of those that 
shall be blessed—such as die i 
either die in the cause of Chri 
die in a state of vital union with Chris 
as are found in Christ when death 
(2.) The demonstration of this bless 
They rest from their labours, and their w 
do follow them. [1.] They are blessed 
their rest; they rest from all sin, temp 
sorrow, and persecution. There the : 
ceuse from troubling, there the weary « 
rest. [2.] They are blessed in ‘their r 
pence: Their works follow them ; they don 
go before them as their title, or price o 
chase, but follow them as their evide: 
having lived and died in the Lord; an 
memory of them wil! be pleasant, ar 
reward glorious, far aboye the m 
their services and sufferings. [3. 
happy in the time of their dying, 1 


ur 
ris 


95. » 
lived to see the cause of God eviving, 
the | of the church returning, and the 
| wrath of God falling upon their idolatrous 
cruel enemies. Such times are good times 
| to die in; they have Simeon’s desire: Now, 
Lord, let thou thy servant depart in peace, 
for mine eyes have seen thy salvation. And 
all this is ratified and confirmed by the testi- 
mony of the Spirit witnessing with their 
| Spirits and with the written word. 
| IL. We have the vision itself, represented 
by a harvest and a vintage. 
1. By a harvest (v. 14, 15), an emblem that 
metimes signifies the cutting down of the 
cked, when ripe for ruin, by the judgments 
of God, and sometimes the gathering in of 
he righteous, when ripe for heaven, by the 
_ mercy of God. ‘This seems rather to repre- 
sent God’s judgments against the wicked: 
and here observe, 

(1.) The Lord of the harvest—one so like 
unto the Son of man that he was the same, 
even the Lord Jesus, who is described, [1.] 
_ By the chariot in which he sat—a white cloud, 
_acloud that had a bright side turned to the 
church, how dark soever it might be to the 
_ wicked. [2.] By the ensign of his power: 
On his head was a golden crown, authority to 
do all that he did and whatsoever he would 
do. [3.] By the instrument of his provi- 
~dences: In his hand a sharp sickle. [4.] By 
the solicitations he had from the temple to 
‘perform this great work. What he did, he 
was desired to do by his people; and, though 
he was resolved to do it, he would for this 
_ thing be sought unto by them, and so it 
_ should be in return to their prayers. 
~ (2.) The harvest-work, which is, to thrust 
‘the sickle into the corn, and reap the field. 
_ The sickle is the sword of God’s justice ; the 
field is the world; reaping is cutting the in- 
habitants of the earth down and carrying 
them off. 

_ (3.) The harvest-time; and that is when 
_ the corn is ripe, when the measure of the sin 
of men is filled up, and they are ripe for de- 
struction. The most inveterate enemies of 
_ Christ and his church are not destroyed till 
by their sin they are ripe for ruin, and then 
_ he will spare them no longer; he will thrust 

iv his sickle, an’) the earth shall be reaped. 
_« Byavintage, v.17. Some think that 
_ these two are only different emblems of the 
x fee judgment; others that they refer to 
dis 


e 


_ yintage-work was committed—to an angel, 
another angel that came out from the altar, 
that is, from the holiest of all in heaven. 
(2.) At whose request this vintage-work was 
undertaken: it was, as before, at the cry of 
an angel out of the temple, the ministers and 
churches of God on earth. (3.) The work of 

the vintage, which consists of two parts :— 
_ {1.} The cutting off, and gathering, the clus- 
ters of the vine, which were now ripe and 
ready, fully ripe, v.18. (2.] Casting these 


distinct events of providence before the end 
of all things. Observe, (1.) ‘To whom this 


eee.) 
CHAP. XV. 
j grapes into the wine-presz (v. 19); here we 


ee Le ee ee ee Poa 
_ The seven vials, 


are told, First, What was the wine-press: if 
was the wrath of God, the fire of his indig- 
nation, some terrible calamity, very probably 
the sword, shedding the blood of the wicked. 
Secondly, Where was the place of the wine- 
press—without the city, where the army lay 
that came against Babylon. Thirdly, The 
quantity of the wine, that is, of the blood 
that was drawn forth by this judgment: it 
was, for depth, up ¢o the horses’ bridles, and, 
for breadth and length, @ thousand and siz 
hundred furlongs (v. 20); that is, say some, 
260 Italian miles, which is thought to be the 
measure of the holy land, and may be meant 
of the patrimony of the holy see, encompass- 
ing the city of Rome. But here we are left 
to doubtful conjectures. Perhaps this great 
event has not yet had its accomplishment, but 
the vision is for an appointed time ; and there- 
fore, though it may seem to tarry, we are to 
wait for it. But who shall live when the Lord 
does this ? 


CHAP. XV. 


Hitherto, according to the judgment of very eminent expositors, 
God had represented to bis servant, John, 1. The state of the 
church under the pagan powers, in the six seals opened; and 
then, Il. The state of the church under the papal powers, in the 
vision of the six trumpets that began.to sound upon the opening 
of the seventh seal: and then is inserted, II]. A more general 
and brief account of the past, present, and futare state of the 
church, in the little book, &c. He now proceeds, 1V. ‘To show 
him how antichrist shonld be destroyed, by what steps that 
destruction should be accomplished, in the vision of the seven 
vials. This chapter contains au awful introduction or prepara- 
tion for the pouring out of the vials, in which we have, I. A sight 
of those angels in heaven who were to have the execution of this 
great work, and with what acclamations of joy the heavenly 
hosts applauded the great design, ver. 1—4. 2. A sight of these 
angels coming out of heaven to receive those vials which they 
were to pour out, and the great commotions this caused in the 
world, ver. 5, &e. 


NDI sawanother sign in heaven, 
A great and marvellous, seven 
angels having the seven last plagues; 
for in them is filled up the wrath of 


God. 2 And I saw as it were a sea 
of glass mingled with fire: and them 


that had gotten the victory over the 
beast, and over his image, and over 
his mark, and over the number of his 
name, stand on the sea of glass, hayv- 
ing the harps of God. 3 -And they 
sing the song of Moses the servant 
of God, and the song of the Lamb, 
saying, Great and marvellous are thy 
works, Lord God Almighty; just and 
true are thy ways, thou King of saints. 
4 Who shail not fear thee, O Lord, 
and glorify thy name? for thou only 
art holy: for all nations shall come 
and worship before thee; for thy 
judgments are made manifest. 


Here we have the preparation of matters 
for the pouring out of the seven vials, which 
was committed to seven angels; and observe 
how these angels appeared to the apostie—in 
heaven ; 1t was in a wonderful manner, and 


7 an 


SR 

eA ay tk a iat i a 
The seven vials. i a ea re. | , 

' that upon account, 1. Of the work they had 
to do, which was to finish the destruction of 


NS ly ae Ae iceet ms 


, 
» pee x, . fee 


antichrist. God was now about to pour out 
his seven last plagues upon that interest; 
and, as the measure of Babylon’s sins was 


filled up, they should now find the full mea- ! before him, and of wh 


sure of his vindictive wrath. 2. ‘The specta- 
tors and witnesses of this their commission : 
all that had gotten the victory over the beast, 
&c. These stood on a sea of glass, repre- 
senting this world, as some think, a brittle 
thing, that shall be broken to pieces; or, 
as others, the gospel covenant, alluding to 
the brazen sea in the temple, in which the 
priests were to wash (the faithful servants of 
God stand upon the foundation of the 
righteousness of Christ); or, as others, the 
Red Sea, that stood as it were congealed 
while the Israelites went through; and, the 
pillar of fire reflecting light upon the waters, 
they would seem to have fire mingled with 
them ; and this to show that the fire of God’s 
wrath against Pharaoh and his horses should 
dissolve the congealed waters, and destroy 
them thereby, to which there seems to be an 
allusion by their singing the song of Moses, in 
which, (1.) They extol the greatness of God’s 
works, and the justice and truth of his ways, 
both in delivering his people and destroying 
their enemies. ‘lhey rejoiced in hope, and 
the near prospect they had of this, though it 
was not yet accomplished. (2) They call 
uvon all nations to render unto God the fear, 
glory, and worship, due to such a discovery 
vf his truth and justice: Who shall net fear 
thee? v. 4. 

5 And after that I looked, and be- 
held, the temple of the tabernacle of 
the testimony in heaven was opened: 
# And the seven angels came out of 
the temple, having the seven plagues, 
clothed in pure and white linen, and 
having their breasts girded with 
golden girdles. 7 And one of the 
four beasts gave unto the seven angels 
seven golden vials full of the wrath of 
God, who liveth for ever and ever. 
8 And the temple was filled with 
smoke from the glory of God, and 
from his power; and no man was 
able to enter into the temple, till the 


seven plagues of the seven angels 
were fulfilled. 


Observe, I. How these angels appeared— 
coming out of heaven to execute their com- 
mission: The temple of the tabernacle of the 
testimony in heaven was opened, v. 5. Here 
is an allusion to the holiest of all in the ta- 
bernacle and temple, where was the mercy- 
seat, covering the ark of the testimony, where 
the high priest made intercession, and God 
communed with his people, and heard their 
prayers. Now by this, as it is here men- 


‘ 


EVELATI¢ 


|tioned, we 


| 


‘to him by their great high priest. 3 


wat 


m 
judgments Gol 
upon the antichri 
filling the prophecies a 
word and covenant, which v 


ful. 2. ‘That in this work he was answer 
the prayers of the people, which were o 


he was herein avenging the quarrel of hi 
Son, and our Seow pee latin 
offices and authority had been ust 
name dishonoured, and the great ds 
his death opposed, by antichrist and 
herents. 4. That he was opening a 
door of liberty for his people to worship 
in numerous solemn assempDiles. «ithout t 
fear of their enemies. aie g a 
1J. How they were equipped ar 
for their work. Observe, 1. Their ar 
They were clothed with pure and white inen 
and had their breasts girded with golde 
girdles, v.6. This was the habit of the 
priests when they went in to enquire of G 
and came out with an answer from hin 
This showed that these angels were acting 
all things under the divine appoir 
direction, and that they were going 
pare a sacrifice to the Lord, calh d the 
of the great God, ch. xix.17. ‘The angels 
the ministers of divine justice, and the) 
every thing in a pure and holy manner. 
Their artillery, what it was, and whence ¢ 
received it ; their artillery, by which tk ey er 
to do this great execution, was seven 0 
filled with the wrath of God ; they \ f 
with the wrath of Goa against his 
The meanest creature, when it comes 
with the anger of God, will be too hi 
any man in the world; but much m 
angel of God. This wrath of God w 
to be poured out all at once, but was | 
into seven parts, which should suce« 


uy 


people of God, and to avenge their ca 
which the angels are willingly employe 
III. The impressions these things mi 
upon all who stood near the temple: the 
were all, as it were, wrapt up in louds 
smoke, which filled the temple, from 1 
glorious and powerful presence of Go 
that no man was able to enter into the 
till the work was finished. The in 
antichrist were so interwoven with 
interests of the nations that he could 
destroyed without giving a great shoe 
the world; and the people ok God) 
but little rest and leisure to assen 
selves before him, while this great 
a doing. For the present, their 
would be interrupted, ordinances o 
worship intermitted, and all thrown int 
general confusion. God himself was now 


ae 
Ses 
s) , rad od 


aching to the church and to all the world, 
terrible things in righteousness ; but, when 
work was done, then the churches would 
we rest, the temple would be opened, and 
the solemn assemblies gathered, edified, and 
multiplied. The greatest deliverances of the 
church are brought about by awful and 
astonishing steps of Providence. 

CHAP. XVI. 


In this chapter we have an account of the pouring forth of these 
vials that were filled with the wrath of God. ‘hey were poured 
- eutupon the whole antichristian empire, and on every thing 
appertainmg to it. I. Upon the earth, ver. 2. Il. Upon the | 
sea, ver. 3. O11. Upon the rivers and fountains of water, ver. 4. 
: "Here the heavenly hosts proclaim and appiaud the righteousness 
of the judgments of God. LV. The fourth vial was poured out 
on the sun, yer. 8. V. The fifth on the seat of the beast. VI. 
The sixth on the river Euphrates. VII The seventh in the air, 
upon which the cities of the nations fell, and great Babylon 
came iu remembrance before Goa 


ND I heard a great voice out of 
i the temple saying to the seven 

ngels, Go your ways, and pour out 
the vials of the wrath of God upon 
the earth. 2 And the first went, and 
_ poured out his vial upon the earth; 
and there fell a noisome and grievous 
_ sore upon the men which had the 
mark of the beast, and upon them 
_ which worshipped hisimage. 3 And 
_ the second angel poured out his te 


=. 


SE ees 


_ upon the sea; and it became as the 
- blood of a dead man: and every 
_ living soul died in the sea. 4 And 
the third angel poured out his vial 
- Upon the rivers and fountains of 
_ waters; and they became blood. 5 
_ And I heard the angel of the waters 
_ say, Thou art righteous, O Lord, 
- which art, and wast, and shalt be, be- 
 eause thou hast judged thus. 6 For 
‘they have shed the blood of saints 
and prophets, and thou hast given 
_ them blood to drink; for they are 
_ worthy. 7 And I heard another out 
of the altar say, Even’so, Lord God| 
: Almighty, true and righteous are thy 
judgments. 

e We had in the foregoing chapter the great 
__and solemn preparation that was made for the 
pouring out of the vials; now we have the 
performance of that work. Here observe, 
‘J. That, though every thing was made 
ready before, yet nothing was to be put in 
execution without an immediate positive 
order from God; and this he gave out of the 
temple, answering the prayers of his people, 
and avenging their quarrel. 

II. No sooner was the word of command 
given» than it was immediately obeyed; no 
deiay, no objection made. We find that 
some of the best of men, as Moses and Jere- 
miah, did not so readily come in and comply 
with the call of God to their work ; but the 


“Fiesteh Rae ti Seite oH St al oes 6 aS 
“wy oN in Ba ek hb vit 
- 95. had CHAP. XVI. The seven vials. 


angels of God excel not only in strength, but 
in a readixess to do the will of God. God_ 
says, Go your ways, and pour out the vials ; 
and immediately the work is begun. We are_ 
taught to pray that the will of God may be done 
on earth as it is done in heaven. And now 
we enter upon a series of very terrible dis- 
pensations of Providence, of which it is 
difficult to give the certain meaning or to 
make the particular application. But in the 
general it is worth our observation that, 

1. We have here a reference and allusion to 
several of the plagnes of Egypt, such as the 
turning of their waters into blood, and smiting 
them with boils and sores. ‘Their sins were 
alike, and so were their punishments. 

2. These vials have a plain reference to the 
seven trumpets, which represented the rise of 
antichrist ; and we learn hence that the fall 
of the church’s enemies shall bear some re- 
semblance to their rise, and that God can 
bring them down in such ways as they chose 
to exalt themselves. And the fall of anti- 
christ shall be gradual; as Rome was not 
built in one day, so neither shall it fall in 
one day, but it falls by degrees ; it shall falt 
so as to rise no more. . : 

3. The fall of the antichristian interest 
shall be universal. Every thing that any 
ways belonged to them, or could be ser- 
viceable to them, the premises and all their 
appurtenances, are put into the writ for de- 
struction: their earth, their air, their sea, 
their rivers, their cities, all consigned over to 
ruin, all accursed for the sake of the wicked- 
ness of that people. Thus the creation groans 
and suffers through the sins of men. Now 
we proceed to, 

(1.) ‘The first anges who poured out his 
vial, v. 2. Observe, [1.] Where it fell— 
upon the earth ; that is, say some, upon the 
common people ; others upon the body of the 
Romish clergy, who were the basis of the 
papacy, and of an earthly spirit, all carrying 
on earthly designs. [2.] What it produced— 
noisome and grievous sores on all who had the 
mark of the beast. ‘They had marked them- 
selves by their sin ; now God marks them out 
by his judgments. This sore, some think, 
signifies some of the first appearances of 
Providence against their state and interest, 
which gave them great uneasiness, as it dis- 
covered their inward distemper and was a 
token of further evil; the plague-tokens 
appeared. 

(2.) The second angel poured vut his vial , 
and here we see, [1.] Where it fell—upon 
the sea ; that is, say some, upon the jurisdic- 
tion and dominion of the papacy ; others upon 
the whole system of their religion, their false 
doctrines, their corrupt glosses, their su- 
perstitious rites, their idolatrous worship, 
their pardons, indulgences, a great conflux of 
wicked inventions and institutions, by which 
they maintain a trade and traffic advan- 
tageous to themselves, but injurious to ali 
who deal with them. [2.; What it pro- 


: The fi iis 


soul died in the sea. God discovered not 
only the vanity and falsehood of their re- 
ligion, but the pernicious and deadly nature 
of it—that the souls of men were poisoned 
by that which was pretended to be the sure 
means of their salvation. 

(3.) The next angel poured out his vial; 
and we are told, f1.J Where it fell—upon the 
rivers, and upon the fountains of waters ; that 
is, say some very learned men, upon their 
emissaries, and especially the Jesuits, who, 
like streams, conveyed the venom and poison 
of their errors and idolatries from the spring- 
head through the earth. [2.] What effect it 
had upon them: Jt turned them into blood ; 
some think it stirred up Christian princes to 
take a just revenge upon those that had been 
the great incendiaries of the world, and had 
occasioned the shedding of the blood of 
armies and of martyrs. The following dox- 
ology (v. 5, 6) favours this sense. The in- 
strument that God makes use of in this work 
is here called the angel of the waters, who 
extols the righteousness of God in this re- 
taliation: They have shed the blood of thy 
saints, and thou hast given them blood to 
drink, for they are worthy, to which another 
angel answered by full consent, v. 7. 


8 And the fourth angel poured out 
his vial upon the sun ;' and power was 
given unto him to scorch men with 
fire. 9 And men were scorched with 
great heat, and blasphemed the name 
of God, which hath power over these 
plagues: and they repented not to 
give him glory. 10 And the fifth 
angel poured out his vial upon the 
seat of the beast; and his kingdom 
was full of darkness; and they gnawed 
their tongues for pain, 11 And 
blasphemed the God of heaven be- 
cause of their pains and their sores, 
and repented not of their deeds. 


In these verses we see the work going on 
in the appointed order. The fourth angel 
poured out his vial, and that fell upon the 
sun; that is, say some, upon some eminent 
prince of the popish communion, who should 
renounce their false religion a little while 
before his utter downfal; and some expect it 
will be the German emperor. And now what 
will be the consequence of this? That sun 
which before cherished them with warm 
and benign influences shall now grow hot 
against these idolaters, and shall scorch them. 
Princes shall use their power and authority 
to suppress them, which yet will be so far 
from bringing them to repentance, that it 
will cause them to curse God and their king, 
and look upward, throwing out their blas- 
plemous speeches against the God of heaven ; 


"REVELATION. > 


duced: It turned the sea ito blood, ast 
the blood of a dead man, and every living 


fifth angel poured ov 
observe, 1. Where th : 
the beast, upon Rome itself, the 
Soe the head of the a ti ht 


distress. ‘That very city which was 
of their policy, the source of all their le 
and all their knowledge, and all th 
and pleasure, now becomes a source 
ness, and pain, and anguish. ~ Darkness ¥ 
one of the plagues of Reyne and it is 
to lustre and honour, and so forebode 
contempt and scorn to which the antichr 
interest should be exposed. Darkn 
posed to wisdom and penetration, | 
bodes the confusion and folly which the ic 
laters should discover at that time. 
opposed to pleasure and joy, , and so si 
their anguish and yexation of spirit, 


their calamities thus came upon them. | 


his vial upon the great river 
phrates ; and the water thereof. 
dried up, that the way of ose 
the east might be prepared. * 

I saw three unclean spirits lik 
come out of the mouth of the d 
and out of the mouth of lace’ 


to the battle of that great pie ek G 


Almighty. 15 Behold, I come as 


thief. Blessed is he that watch 
and keepeth his garments, lest 
walk naked, and they see his s 
16 And he gathered them to 
into a place called in the Heb 
tongue Armageddon. 3 


The sixth angel poured out his vial 
observe, 

I. Where it fell—upon the great ri 
phrates. Some take it literally, for 
where the Turkish power and empire 
and they think this is a prophecy qt 
destruction of the Turkish monarchy and 
idolatry, which they suppose will be effect 
about the same time with that of the ] P 
as another antichrist, and that thereb: 
shall be made for the conveniency 
Jews, those princes of the east. Others 
it for the river Tiber; for, as Rome is 
tical Babylon, Tiber is mystical Euy 
And when Rome shall be destroyed 1 
and merchandise must suffer with her. _ 

II. What did this vial produce? 1. 
drying up of the river, which furnished | 
city with wealth, provisions, and all s¢ Sol 


mmodations. 2. A way is hereby pre- 
d for the kings of the east. The idolatry 
‘the church of Rome had been a great hin- 
ance both to the conversion of the Jews, 
rho have been long cured of their inclination 

to idols, and of the Gentiles, who are hardened 
n their idolatry by seeing that which so 
Tmuch symbolizes with it among those called 
_ Christians. It is therefore very probable that 
the downfal of popery, removing these ob- 
structions, will open a way for both the Jews 
id other eastern nations to come into the 
urch of Christ. And, if we suppose that 
omedism shall fall at the same time, 
ere will be still a more open communication 
tween the western and eastern nations, 
h may facilitate the conversion of the 
s, and of the fulness of the Gentiles. And 
n this work of God appears, and is about 
accomplished, no wonder if it occasion 
her consequence, which is, 3. The last 
effort of the great dragon; he is resolved to 
ve another push for it, that, if possible, he 
ay retrieve the ruinous posture of his affairs 
the world. He is now rallying his forces, 
collecting all his spirits, to make one des- 
te sally before all be lost. This is occa- 
ed by the pouring out of the sixth vial. 
observe, (1.) The instruments he makes 
e of to engage the powers of the earth in 
cause and quarrel: Three unclean spirits 
frogs come forth, one out of the mouth of 
dragon, another out of the mouth of the 
, and a third out of the mouth of the false 
het. Hell, the secular power of anti- 
t, and the ecclesiastical power, would 
bine to send their several instruments, 
nished with hellish malice, with worldly 
icy, and with religious falsehood and de- 
it; and these would muster up the devil’s 
s for a decisive battle. (2.) The means 
instruments would use to engage the 
rs of earth in this war. Théy would 
k pretended miracles, the old stratagem 
him whose coming is after the working of 
, with all power, and signs, and lying 
ers, and with all deceivableness of un- 
‘eousness, 2 Thess. ii. 9, 10. Some think 
it a little before the fall of antichrist the 
pish pretence of power to work miracles 
Will be revived and will very much amuse 
nd deceive the world. (3.) The field of 
attle—a place called Armageddon; that is, 
some, the mount of Megiddo, near to 
yiich, hy a stream issuing thence, Barak 
“overcame Sisera, and all the kings in alliance 
with him, Judges v.19. And in the valley 
of Megiddo Josiah was slain. This place had 
_been famous for two events of avery different 
nature, the former very happy for the church 
_of God, the latter very unhappy; but it shall 
_now be the field of the last battle in which the 
church shall be engaged, and she shall be 
victorious. This battle required time to pre- 
pare for it, and therefore the further account 


eenth chapter, v. 19, 20. (4.) The warning 
- 


f it is suspended till we come to the nine-| 


x Pt a 
* - ~ ee ‘nll i & ion mets 
ar, * Ss % oe e a wo se et ~ ny eS: 
~ , * ¥ 4 Xe m, 4 e . + \ 
- 95. » CHAP. XVI. The seven vials. 


which God gives oj this great and decisive 
trial, to engage his people to prepare for it, 
v. 15. It would be sudden and unexpected, 
and therefore Christians should be clothed, 
and armed, and ready for it, that they might 
not be surprised and ashamed. When God’s 
cause comes to be tried, and his battles to be 
fought, all his people shall be ready to stand 
up for his interest and be faithful and valiant 
in his service. 


17 And the seventh angel poured 
out his vial into the air; and there 
came a great voice out of the temple 
of heaven, from the throne, saying, 
It is done. 18 And there were 
voices, and thunders, and lightnings; 
and there was a great earthquake, 
such as was not since men were upon 
the earth, so mighty an earthquake, 
and so great. 19 And the great city 
was divided into three parts, and the 
cities of the nations fell: and great 
Babylon came in remembrance before 
God, to give unto her the cup of the 
wine of the fierceness of his wrath. — 
20 And every island fled away, and 
the mountains were not found. 21 
And there fell upon men a great hail 
out of heaven, évery stone about the 
weight of a talent: and men blas- 
phemed God because of the plague 
of the hail; for the plague thereof 
was exceeding great. 


Here we have an account of the seventh 
and last angel pouring forth his vial, contri- 
buting his part towards the accomplishment 
of the downfal of Babylon, which was the 
finishing stroke. And here, as before, observe, 

I. Where this piague fell—on the air, upon 
the prince of the power of the air, that is, the 
devil. His powers were restrained, his poli- 
cies confounded; he. was bound in God’s 
chain: the sword of God was upon his eye 
and upon his arm; for he, as well as the 
powers of the earth, is subject to the almighty 
power of God. He had used all possible 
means to preserve the antichristian interest, 
and to prevent the fall of Babylon—all the 
influence that he has upon the minds of 
men, blinding their judgments and pervert- 
ing them, hardening their hearts, raising 
their enmity to the gospel as high as could 
be. But now here is a vial poured out upon 
his kingdom, and he is not able to support 
his tottering cause and interest any longer. 

II. What it produced, 1. A thankful 
voice from heaven, pronouncing that now 
the work was done. ‘The church trumphant 
in heaven saw it, and rejoiced; the church 
militant on earth saw it, and became tri- 
umphant. [It is finished. 2. A mighty com- 


The full of Babylon. Vier ty coe 
motion on the earth—an earthquake, so great | y 


as never was before, shaking the very centre, 


and this ushered in by the usual concomi- 


tants of thunder and lightnings. 3. The fall 
of Babylon, which was divided into three 
parts, called the cities of the nations (v. 19) ; 
having had rule over the nations, and taken 
in the idolatry of the nations, incorporating 
into her religion something of the Jewish, 
something of the pagan, and something of 
the Christian religion, she was as three cities 
mn one. God now remembered this great 
and wicked city. Though for some time he 
seemed to have forgotten her idolatry and 
cruelty, yet now he gives unto her the cup of 


' the wine of the fierceness of his wrath. And 


this downfal extended further than to the 
seat of antichrist; it reached from the centre 
to the circumference; and every island and 
every mountain, that seemed by nature and 
situation the most secured, were carried away 
in the deluge of this ruin. 

Ill. How the antichristian party were 
affected with it. ‘Though it fell upon them 
as a dreadful storm, as if the stones of the 
city, tossed up into the air, came down upon 
their heads, like hailstones of a talent weight 
each, yet they were so far from repenting 
that they blasphemed that God who thus 
punished them. Here was a dreadful plague 
of the heart, a spiritual judgment more 
dreadful and destructive than all the rest. 
Observe, 1. The greatest, calamities that can 
befal men will not bring them to repentance 
without the grace of God working with them. 
2. Those that are not made better by the 
Spelaments of God are always the worse for 
them. To be hardened in sin and enmity 
against God by his righteous judgments is a 


- certain token of utter destruction. 


CHAP. XVII. 


This chapter contains another representation of those things that 
had been revealed before concerning the wickedness and ruin of 
antichrist. This antichrist had been before represented as a 
beast, and is now described as a great whore. And here, I. The 
apostle is invited to see this vile woman, ver. 1, 2. .1L. He tells 
us what an appearance she made, ver. 3—6. ILI. The mystery 
of it is explained to him, ver. 7—12. And, IV. Her ruin foretold, 
ver. 13, ke. 


ND there came one of the seven 
angels which had the seven vials, 

and talked with me, saying unto me, 
Come hither; I will show unto thee 
the judgment of the great whore that 
sitteth upon many waters: 2 With 
whom the kings of the earth have 
committed fornication, and the in- 
habitants of the earth have been made 
drunk with the wine of her fornica- 
tion. 3 So he carried me away in the 
spirit into the wilderness: and I saw 
a woman sit upon a scarlet coloured 
beast, full of names of blasphemy, 
having seven heads and ten horns. 
4 And the woman was arrayed in 


‘with the blood of the a! 


pearls, having” ri 
hand full of abomin 


ABOMINATIONS OF THE 
6 And I saw the woman 


the blood of the martyr id, of Jest 
and when I saw her, Ly wor ndered wi 
great admiration. Branlids Vy i, 


Here we have a new vision, 
matter of it, for that is contempo 
what came under the three last viais ; 
to the manner of description, &e. 
1. The invitation given to the ape 
a view of what was here to be r 
Come hither, and I will show thee the 


name of great infamy. . 
passage] is one that is 
false to her husband’s bed, has - 
guide of her youth, and brok 
of God. She had been a 


with the wine of her fornie 
appearance she made: it was” 
like such sort of creatures. 
in purple, and scarlet colour, 
cold, and precious stones, and 


honour and riches, pomp and - ide, 
sensual and verdana . pas 
pal seat and residence—upon é, 
had seven heads and ten horns : t] 
Rome, the city on seven hills, 
idolatry, tyranny, and blasphemy. 
name, which was written on her for 
was the custom of impudent har 
out signs, with their names, th: 
know what they were. Now in’ 
(1.) She is named from her place : 
—Babylon the great. But, that e 
not take it for the old Babylon 
called, we are told there is a mys 
name ; it is some other great city r 

the old Babylon. (2.) She is r 
her infamous way and practice 
harlot, but 2 mother of harlots, 
harlots, and nursing and training 
idolatry, and all sorts of lewdness 
ness—the parent and nurse of all 
gion and filthy conversation. 5. 

she. satiated herself with the dl 


bia with such greediness that S| 
cated herself with it; it was so pl 


never satisfied. 


~ 7 


‘Ac D. 95. CHAP. XVII. The fall of Beiplon 
| # And the angel said unto me, | This beast had ten horns; which are sa'd to 
| Wherefore didst thou marvel? I willbe tex Kings which have as yet reccined ne 
be ‘ ingdoms ; as yet, that is, as some, s mot 
4 fell thee the mystery of the woman, | “2 n5 till the Roman empire be broken in 
_~ and of the beast that carrieth her,| pieces: or, as others, shall not rise up till 
_ which hath the seven heads and tem) near the end of antichrist’s reign, and so 
- horns. 8 Thebeast that thou sawest/ shall reign but as it were one hour with her, 


: : but shall for that time be very unanimous 
was and is not ; and shall ascend out and very zealous in that interest, and entirely 


of the bottomless pit, and go into devoted to it, divesting themselves of their 
ition: and they that dwell on the} prerogatives and revenues (things so dear to 
earth shall svonder, whose names) princes), out of an unaccountable fondness 
were not written in the book of life ; for the papacy. 
from the foundation of the world,| 14 These shall make-war with the 
when they behold the beast that was, Lamb, and the Lamb shall overcome 
and is not, and yet is. 9 And here them: for he is Lord of lords, and 
is the mind which hath wisdom.| King of kings: and they that are 
"The seven heads are seven mountains, With him are called, and chosen, and 
on which the woman sitteth. 10 And | faithful. 15 And he saith unto me, 
there are seven kings: five are fallen, | The waters which tnou sawest, where 
and one is, avd the other is not yet|the whore sitteth, are peoples, and 
come; and when he cometh, he must multitudes, and nations, and tongues. 
eontinue a short space. 11 Andthe 16 And the ten horns which thou 
’ beast that was, and is not, even he is|sawest upon the beast, these shall 
the eighth, and is of the seven, and| hate the whore, and shall make her 
th into perdition. 12 And the| desolate and naked, and shall eat her 
fen horns which thou sawest are ten|flesh,and burn her with fre. 17 For 
kings, which have received no king-| God hath put in their hearts to fulfil 


dom as yet; but receive power as 
kings one hour with the beast. 13 
These have one mind, and shall give 
their power andstrength untothe beast. 


Here we have the mystery of this vision 

i The apostle wonders at the sight 

of this woman: the angel undertakes to 
this vision to him, it being the key of 
former visions; and he tells the apostle 
what was meant by the beast on which the 
woman sat; but it is so explained as still to 
need further explanation. 1. This beast was, 
and is not, and yet is: that is, it was a seat 
of idolatry and persecution ; and is noé, that 
is, not in the ancient form, which was pagan ; 
and yet it is, it is truly the seat of idolatry 
and tyranny, though of another sort and 
form. Jé ascends out of*the bottomless pit 
(idolatry and cruelty are the issue and pro- 
~ duct of hell), and it shall return thither and 
go into perdition. 2. This beast has seven 
heads, which have a double signification. 
(1.) Seven mountains—the seven hills on 
which Rome stands ; and, (2.) Seven kings— 
seven sorts of government. Rome was 
governed by kings, consuls, tribunes, decem- 
viri, dictators, emperors who were pagan, 
and emperors who were Christian. Five of 
these were extinct when this prophecy was 
written ; one was then in being, that is, the 
pagan emperor; and the other, that is, the 
Christian emperor, was yet to come, v. 10. 
This beast, the papacy, makes an eighth 
governor, and sets up idolatry again. 3. 


| his will, and to agree, and give their 
| kingdom unto the beast, until the 
words of God shall be fulfilled. 18 
| And the woman which thou sawest is 
that great city, which reigneth over 
the kings of the earth. 


Here we have some account of the dowafal 
of Babylon, to be more fully deseribed im 
the following chapter. 

I. Here is a war begun between the beast 
and his followers, and the Lamb and his fol- 
lowers. The beast and his army, to an eye 
of sense, appear much stronger than the 
Lamb and his army: one would think an 
army with a lamb at the head of them could 
not stand before the great red dragon. But, 

TJ. Here is a victory gained by the Lamb: 
The Lamb shall overcome. Christ must reign 
till ali enemies be put under his feet ; he will 
be sure to meet with many enemies, and 
much opposition, but he will also be sure to 
gain the victory. 

Ill. Here is the ground or reason of the 
victory assigned ; and this is taken, 1. From 
the character of the Lamb: He is King of 
kings and Lord of lords. He has, both by 
nature and by office, supreme dominion and 
power over all things; all the powers of 
earth and hell are subject to his check and 
control. 2. From the character of his fol- 
lowers: They are called, and chosen, and 

aithful. They are called out by commission 
to this warfare; they are chosen and fitted 
for it, and they will be faithful in it. Such 


_— 


The fail of Babylon. 


an army, under such a commander, will at 
length carry all the world before them. 

IV. The victory is justly aggrandised. 1. 
By the vast multitude who paid obedience 
and subjection to the beast and to the whore. 
She sat upon (that is, presided over) many 
waters; and these waters were so many mul- 
titudes of people, and nations, of all lan- 
guages ; yea, she reigned not only over king- 
doms, but over the kings, and they were her 
tributaries and vassals, v. 15, 18. 2. By the 
powerful influence which God hereby showed 
he had over the minds of great men. ‘heir 
hearts were in his hand, and he turned them 
as he pleased; for, (1.) It was of God, and to 
fulfil his will, that these kings agreed to give 
their kingdom unto the beast ; they were judi- 
cially blinded and hardened to do so. And, 
(2.) It was of God that afterwards their 
hearts were turned against the whore, to 
hate her, and to make her desolute and naked, 
and to eat her flesh, and burn her with fire ; 
they shall at length see their folly, and how 
they have been bewitched and enslaved by 
the papacy, and, out of a just resentment, 
shall not only fall off from Rome, but shall 
be made the instruments of God’s provi- 
dence in her destruction. 


CHAP. XVIII. 


We have here, I. An ange: proclaiming the fall of Babylon, ver. 1, 
2 


. Assigning the reasons of her fall, ver. 3. IIL Giving 
warning to all who belonged to God to come out of her (ver. 4, 
5), and to assist in her destruction, ver. 6—8. IV. The great 


lamentation made for her by those who had been large sharers in 


her sinful pleasures and profits, ver. 9—19. V. The great joy 
that there would be among others at the sight of her irrecover- 
able ruin, ver. 20, &c, 


ND after these things I saw an- 
other angel come down from 
heaven, having great power; and the 
earth was lightened with his glory. 
2 And he cried mightily with a strong 
voice, saying, Babylon the great is 
fallen, is fallen, and is become the 
habitation of devils, and the hold of 
every foul spirit, and a cage of every 
unclean and hateful bird. 3 For all 
nations have drunk of the wine of the 
wrath of her fornication, and the 
kings of the earth have committed 
fornication with her, and the mer- 
chants of the earth are waxed rich 
through the abundance of her deiica- 
cies. 4 And I heard another voice 
from heaven, saying, Come out of her, 
my people, that ye be not partakers 
of her sins, and that ye receive not of 
her plagues. 5 For her sins have 
reached unto heaven, and God hath 
remembered her iniquities. 6 Re- 
ward her even as she rewarded you, 
and double unto her double according 
to her works: in the cup which she 


REVELATION. cy 


' Babylon, and called effectually. 


cr «y 


hath filled fill to her doub 
much she hath glorified 1 
lived deliciously, so ‘much t 
and sorrow give her: for shes 
her heart, I sit a queen, and a 
widow, and shall see no sorrow. 8 
Therefore shall her plagues come in 
one day, death, and mourning, and 
famine; and she shall be. utterly 
burned with fire: for strong is the 
Lord God who judgeth her, 


The downfal and destruction of Babylon’ 
form an event so fully determined in f! 
counsels of God, and of such consequence 
his interests and glory, that the visions a1 
predictions concerning it are repeated 
Here is another angel sent from hea 
attended with great power and lustre 
He had not only light in himself, to di 
the truth of his own prediction, but to in 
and enlighten the world about that 
event; and not only light to discern | 
power to accomplish it. 2. This angel 
lishes the fall of Babylon, as a thing alr 
come to pass ; and this he does with an 
strong voice, that all might hear the 1 
might see how well this angel was ple 
to be the messenger of such tidi 
seems to be an allusion to the predictio 
the fall of pagan Babylon (Isa. xxi. 9), w 
the word is repeated as it is here: has fa 
has fallen. Some have thought a 
fall is hereby intended, first her apost: 
and then herruin ; and they think the wor 
immediately following favour heir opin 
She has become the habitation of devils, 
the hold of every foul spirit, the cage 
every unclean and hateful bird, v. 2. 
this is also borrowed from Isa. xxi. 9, 
seems to describe not so much her sin of 
tertaining idols (which are truly called a 
as her punishment, it being a common 
tion that unclean spirits, as well as 
nous and hateful birds, used to haunt a 
city or house that lay in its ruins. 3. Th 
reason of this ruin is declared (v. 3); 
though God is not obliged to give any 
count of his matters, yet he is pleased t 
so, especially in those dispensations of 
vidence that are most awful and tremend 
The wickedness of Babylon had been 
great; for she had not only forsaken 
true God herself, and set, up idols, but. 
with great art and industry drawn all s 
of men into the spiritual adultery, and 
her wealth and luxury had retained them in 
her interest. 4. Fair warning is given to a 
that expect mercy from God, that they should 
not only come out of her, but be assisting 
her destruction, v. 4,5. Here observe, (1, 
God may have a people even in Babylon, 
some who belong to the election of grace 
(2.) God’s people shall be called out of 
(3) sé 


4 
“a, 
SS) A> 
re 


CHAP. 


.) When the sins of a people reach up to 
eaven, the wrath of God will reach down 
to the earth. (5.) Though private revenge 
is forbidden, yet God will have his people act 
under him, when called to it, in pulling down 
his and their inveterate and implacable 

enemies, v. 6. <6.) God will proportion the 

punishment of sinners to the measure of their 

wickedness, pride, and security, v.7. (7.) 

_ When destruction comes on a people sud- 

__ denly, the surprise is a great aggravation of 

their misery, v. 8. 

9 And the kings of the earth, who 
have committed fornication and lived 
_ deliciously with her, shall bewail her, 

- and lament for her, when they shall 
_ see the smoke of her burning, 10 
_ Standing afar off for the fear of her 
_ torment, saying, Alas, alas that great 
 eity Babylon, that mighty city!» for 
- in one hour is thy judgment come. 
11 And the merchants of the earth 
_ shall weep and mourn over her; for 
_ noman buyeth their merchandise any 
more: 12 The merchandise of gold, 

and silver, and precious stones, and 
_ of pearls, and fine linen, and purple, 
and silk, and scarlet, and ail thyine 
__wood, and all manner vessels of ivory, 
and all manner vessels of most pre- 

__ cious wood, and of brass, and iron, 

_ andmarble, 13 Andcinuamon, and 
_ odours, and ointments, and frankin- 
_ cense, and wine, and oil, and fine 
_ flour, and wheat, and beasts, and 
_ sheep, and horses, and chariots, and 

slaves, and souls of men. 14 And 
_ the fruits that thy soul lusted after 

___are departed from thee, and all things 

__ which were dainty and goodly are 

_ departed from thee, and thou shalt 

find them no more at all. 15 The 
merchants of these things, which 

a ‘were made rich by her, shall stand 


at 


_ afar off for the fear of her torment, 
weeping and waiiing, 16 And say- 
ing, Alas, alas that great city, that 
_~ was clothed in fine linen, and purple, 
and scarlet, and decked with gold, 
and precious stones, and pearls! 17 
_ For in one hour so great riches is 
come to nought. And every ship- 
__ master, and all the company in ships, 
and sailors, and as many as trade by 
sea, stood afar off, 18 And cried 


a 


i 


or) " 
<aaere, ” ase 


XVUIL The fall of Babylon. 
when- they saw the smoke or her 
burning, saying, What city is like 
unto this great city! 19 And they 
cast dust on their heads, and cried, 
weeping, and wailing, saying, Alas, 
alas that great city, wherein were 
made rich all that had ships in the 
sea by reason of her costliness! for 
in one hour is she made desolate. 


20 Rejoice over her, thou heaven, 


and ye holy apostles and prophets ; 
for God hath avenged you on her. 
21 And a mighty angel took up a 
stone like a great millstone, and cast 
zé into the sea, saying, Thus with 
violence shall that great city Babylon 
be thrown down, and shall be found 
no more at all. 22 And the voice 
of harpers and musicians, and of 
pipers, and trumpeters, shall be heard 
no more at all in thee; and no crafts- 
man, of whatsoever craft he be, shall 
be found any more in thee; and the 
sound of a millstone shall be heard 
no more at allin thee; 23 And the 
light of a candle shall shine no more 
at all in thee; and the voice of the 
bridegroom and of the bride shall be 
heard no more at all in thee: for thy 
merchants were the great men of the 
earth; for by thy sorceries were all 
nations deceived. 24 And in her 
was found the blood of prophets, and 
of saints, and of all that were slain 
upon the earth. 

Here we have, 

I. A doleful lamentation made by Ba- 
bylon’s friends for her fall ; and here observe, 

1. Who are the mourners, namely, those 
who had been bewitched by her fornication, 
those who had been sharers in her sensual 
pleasures, and those who had been gainers 
by her wealth and trade—the kings and the 
merchants of the earth: the kings of the 
earth, whom she had flattered into idolatry 
by allowing them to be arbitrary and tyran- 
nical over their subjects, while they were 
obsequious to her; and the merchants, that 
is, those who trafficked with her for in- 
dulgences, pardons, dispensations, and pre- 
ferments; these will mourn, because by this 
craft they got their wealth. 

2. What was the manner of their mourn- 
ing. (1.) They stood afar off, they durst not 
come nigh her. Even Babylon’s friends will 
stand at a distance from her fall. Though 
they had been partakers with her ™ her sins, 
and in her sinful pleasures and profits, they 
were not willing to bear a share in her 


72a 


~ 


4 


fn, rt Ae % 2 
i oS oe a 


144 


‘ oe ot 3 


cD 


is” 
—_—_ 


The triumph of the saints. 


plagues. (2.) They madea grievous outcry : 
Alas! alas! that great city, Babylon, that 
mighty city! (3.) ‘They wept, and cast dust 
upon their heads, v. 19. ‘The pleasures of 
sin are but for a season, and they will end 
in dismal sorrow. All those who rejoice in 
the success of the church’s enemies will 
share with them in their downfal; and those 
who have most indulged themselves in pride 
and pleasure are the least able to bear cala- 
mities; their sorrows will be as excessive as 
their pleasure and jollity were before. 

3. What was the cause of their mourn- 
ing; not their sin, but their punishment. 
They did not lament their fall into idolatry, 
and luxury, and persecution, but their fall 
into ruin—the loss of their traffic and of 
their wealth and power. The spirit of anti- 
christ is a worldly spirit, and their sorrow is: 
a mere worldly sorrow, they did not lament 
for the anger of God, that had now fallen 
upon them, but for the loss of their outward 
comforts. We have a large schedule and 
inventory of the wealth and merchandise of 
this city, all which was suddenly lost (v. 12, 
13), and lost irrecoverably (v. 14): All 
things which were dainty and goodly have 
departed from thee, and thow shalt find them 
no more at all. The church of God may fall 
for a time, but she shall rise again; but the 
fall of Babylon will be an utter overthrow, 
tike that of Sodom and Gomorrah. Godly 
sorrow is some support under affliction, but 
mere worldly sorrow adds to the calamity. 

II. An account of the joy and triumph 
there was both in heaven and earth at the 
irrecoverable fall of Babylon: while her own 
people were bewailing her, the servants of 
God were called to rejoice over her, v. 20. 
Here observe, 1. How universal this joy 
would be: heaven and earth, angels and 
saints, would join in it; that which is 
matter of rejoicing to the servants of God in 
this world is matter of rejoicing to the 
angels in heaven. 2. How just and reason- 
able; and that, (1.) Because the fall of 
Babylon was an act of God’s vindictive 
justice. God was then avenging his people’s 
cause. ‘They had committed their cause to 
him to whom vengeance belongs, and now the 
year of recompence had come for the con- 
troversies of Zion; and, though they did 
not take pleasure in the miseries of any, yet 
they had reason to rejoice in the discoveries 
of the glorious justice of God. (2.) Because 
it was an irrecoverable ruin. ‘This enemy 
should never molest them any more, and of 
this they were assured by a remarkable 
token (v. 21): An angel from heaven took up 
a stone like a great millstone, and cast it into 
the seu, saying, “ Thus shall Babylon be 
thrown down with violence, and be found no 
more at all; the place shall be no longer 
habitable by man, no work shall be done 
there, no comfort enjoyed, no light seen 
there, but utter darkness and desolation, as 
the reward of her great wickedness, first in 


REVELATION. 


ao § 


deceiving the nations wil 
secondly in destroying 
whom she could not deceive,” 
abominable sins deserved so grea 
CHAP: XIX. = 

In this chapter we have, 1. A further account of 
song of angels aud sams for the fall of Babylon, 
The marriage between Christ and the church proel in 
fected, ver.5—10. LL. Another warlike expeditic 
head and husband of the church, with the success of: 


ND after these things 1 
great voice of much - 
heaven, saying, Alleluia; § 
and glory, and honour, and 
unto the Lord our God: 2 F 
and righteous are his judgmen 
he hath judged the great 
which did corrupt the earth w 
fornication, and hath aver 


3 And again they said, Al 
And her smoke rose up for e 
ever. 4 And the four and tw 
elders and the four beasts fell de 
and worshipped God that sat o 
throne, saying, Amen; Alleluia 

‘The fall of Babylon being fixed, finish 
and declared to be irrecoverable in th 
goirg chapter, this begins with a — 
triumph over her, in pursuance of the or 
given forth: Rejoice over her, thou hear 
and you holy apostles and prophets, ch. 
20. They now gladly answer the cal 
here you have, 1. The form of their t 
giving, in that heavenly and most con 
hensive word, Alleluia, praise you the 


with this they begin, with this they go on, — 


and with this they end (v. 4); their prayers 
are now turned into praises, their ees _ 
end in halleluias. 2. The matter of t 
thanksgiving: they praise him for the truth 
of his word, and the righteousness of h 

providential conduct, especially in this grea 

event—the ruin of Babylen, which aot oom 
a mother, nurse, and nest of idolatry, wd- 


ness, and cruelty (v. 2), fer which signal ex- 


ample of divine justice they ascribe sal 


and glory, and honour, and posited ces e 


God. 3. The effect of these their praises: — 
when the angels and saints cried Alleluia 


her fire burned more fiercely and her smoke — 


ascended for ever and ever, v. 3. The surest — 


way to have our deliverances continued and — 


completed is to give God the glory of what 
has done for us. Praising God for what: 
have is praying in the most effectual ma 
for what is yet further to be done for us; t 

praises of the saints blow up the fire of God’s 
wrath against the common enemy. 4 
blessed harmony between the angels an 
saints in this triumphant song, v. 4. 
churches and their ministers take the 
dious sound from the angels, and rey 
falling down, and worshipping God, 
Amen, Alleluia. lee 


voice came out of the 
saying, Praise our God, all 
is servants, and ye that fear him, 
buth smalland great. 6 And I heard 
us it were the voice of a great mul- 
titude, and as the voice of many 
waters, and as the voice of mighty 
_thunderings, saying, Alleluia: for the 
Lord God omnipotent reigneth. 7 
“Let us be glad and rejoice, and give 
honour to him: for the marriage of 
“the Lamb is come, and his wife hath 
made herself ready. 8S And to her 
was granted that she should be 
arrayed in fine linen, clean and white : 
for the fine linen is the righteousness 
of saints. 9 And he saith unto me, 
Write, Blessed are they which are 
called unto the marriage supper of the 
‘Lamb. And he saith unto me, These 
tre the true sayings of God. 10 And, 
I fell at his feet to worship him. And 
he said unto me, See thou do tf not: 
I am thy fellowservant, and of thy 
brethren that have the testimony of 
Jesus: worship God: for the tes- 
timony of Jesus is the spirit of pro- 
phecy. 
~The triumphant song being ended, an epi- 
thalamium, or marriage-song, begins, v. 6. 
‘Here observe, 
I. The concert of heavenly music. The 
_ chorus was large and loud, as the voice of 
_ many waters and of mighty thunderings. God 
_is fearful in praises. ‘There is no discord in 
_ heaven ; the morning stars sing together ; no 
jarring string, nor key untuned, but pure and 
_ perfect melody. 
Il. The occasion of this song ; and that is 
the reign and dominion of that omnipotent 
_ God who has redeemed his church by his own 
_ blood, and is now in a more public manner 
_ betrothing her to himself: The marriage of 
_ the Lamb has come, v.7. Some think this 
refers to the conversion of the Jews, which 
they suppose will succeed the fall of Ba- 
bylon ; others, to the general resurrection: 
le former seems more probable. Now, 
1. You have here a description of the bride, 
how she appeared ; not in the gay and gaudy 
dress of the mother of harlots, but in fine 
linen, clean and white, which is the righteous- 
meee oF saints ; in the robes of Christ’s righ- 
_ teousness, both imputed for justification and 
in uted for sanctification—the sfola, the 
_ white robe of absolution, adoption, and en- 
_ franchisement, and the white robe of purity 
ana universal holiness. She had washed her 
roves and made them white in the blood of the 
Pores jamb ; and these her nuptial ornaments she 


ae Se 


Biles fe Or CMO EES hg eae ON 
- CHAP. XIX. 


iP ee’ ent Wes 
Rae an ae 
The triumph of the saints 
but received them as the gift and grant of her — 
blessed Lord 2. The marriage-feast, which, 
though not particularly described (as Matt. 
xxii. 4), yet is declared to be such as would 
make all those happy who were called to it, 
so called as to accept the invitation, a feast 
made up of the promises of the gospel, the 
true sayings of God, v. 9. These promises, 
opened, applied, sealed, and earnested by the 
Spirit of God, in holy eucharistical ordi- 
nances, are the marriage-feast ; and the whole 
collective body of all those who partake ot 
this feast is the bride, the Lamb’s wife ; they 
eat into one body, and drink into one Spirit, 
and are not mere spectators or guests, but 
coalesce into the espoused party, the mystical 
body of Christ. 3. The transport of joy 
which the apostle felt in himself at this 
vision. He fell down at the feet of the angel, 
to worship him, supposing him to be more- 
than a creature, or having his thoughts at- 
the present overpowered by the vehemency - 
of his affections. Here observe, (1.) What. 
honour he offered to the angel: He fell at his 


feet, to worship him ; this prostration was a_ 


part of external worship, it was a posture of” 
proper adoration. (2.) How the angel re- 

fused it, and this was with some resentment : 

“< See thou do it not ; have a care what thou 

doest, thou art doing awrong thing.” (3.) He - 
gave a very good reason for his refusal: “ F 

am thy fellow-servant, and of thy brethren. 
which have the testimony of Jesus—I am a- 
creature, thine equal in office, though not in 

nature ; J, as an angel and messenger of God, 

have the testimony of Jesus, a charge to he a. 
witness for him and to testify concerning 
him, and thou, as an apostle, having the- 
Spirit of prophecy, hast the same testimony 
to give in; and therefore we are in this 

brethren and fellow-servants.” (4.) He di- 
rects him to the true and only object of re- 

ligious worship; namely, God: “‘ Worship 

God, and him alone.” ‘This fully condemns 

both the practice of the papists in wor- 

shipping the elements of bread and wine, 

and saints, and angels, and the practice of 

those Socinians and Arians who do not be- 

lieve that Christ is truly and by nature God, 

and yet pay him religious worship; and this 

shows what wretched fig-leaves al] their 

evasions and excuses are which they offer in 

their own vindication: they stand hereby 

convicted of idolatry by a messenger from 

heaven. 

11 And I saw heaven opened, and 
behold a white horse; and he that 
sat upon him was called Faithful and 
True, and in righteousness he doth 
judge and make war. 12 His eyes 
were as a flame of fire, and on his 
head were many crowns and he had 
a name written, that no man knew, 


but he himself. 13 And ke was 


did wot purchase by any price of her own, clothed. with a vesture dippee in 
ae  * ae 


38—V1. 


The triumph of the saints 
blood: and his name is called The 
Word of God. 14 And the armies 
which were im heaven followed him 
upon white horses, clothed in fine 
linen, white and clean. 15 And out 
of his mouth goeth a sharp sword, 
that with it he should smite the na- 
tions : and he shall rule them with a 
rod of iron: and he treadeth the 
winepress of the fierceness and wrath 
of Almighty God. 16 And he hath 
on his vesture and on his thigh a 
name written, Kine OF KINGS AND 
LorpD oF LorDs. 17 AndI saw an 
angel standing in the sun; and he 
cried with a loud voice, saying to ali 
the fowls that fly in the midst of 
heaven, Come and gather yourselves 
together unto the supper of the great 
God; 18 That ye may eat the flesh 
of kings, and the flesh of captains, 
and the flesh of mighty men, and the 
flesh of horses, and of them that sit 
on them, and the flesh of all men, 
both free and bond, both small and 
great. 19 And I saw the beast, and 
the kings of the earth, and their 
armies gathered together to make 
war against him that sat on the 
horse, and against his army. 20 And 
the beast was taken, and with him 
the false prophet that wrought mira- 
cles before him, with which he de- 
ceived them that had received the 
mark of the beast, and them that 
worshipped his image. These both 
were cast alive mto a lake of fire 
burning with brimstone. 21 And 
the remnant were slain with the 
sword of him that sat upon the 
horse, which sword proceeded out of 
his mouth: and all the fowls were 
filled with their flesh. 

No sooner was the marriage solemnized 
between Christ and his church by the con- 
version of the Jews than the glorious head 
and husband of the church is called out to a 
new expedition, which seems to be the great 
battle that was to be fought at Armageddon, 
foretold ch. xvi. 16. And here observe, 

I. The description of the great Com- 
mander, 1. By the seat of his empire; and 
that is hedven ; his throne is there, and his 
power and authority are heavenly and divine. 
2. His equipage: he is again described as 


sitting on a white horse, to show the equity 
of the cause, and certainty of success 3 His 


REVELATION. 


attributes : he is fait 
venant and eee he 
judicial and, og aS 
penetrating ‘asight into all the s 
stratagems of his enemies, he has a 
extensive dominion, many crowrs, for he 
King of kings, and Lord of lords. 4, | 
armour ; and that is a vesture amen in 
either his own blood, by which 
this mediatorial power, or the blood of his 
enemies, over whom he has always prevailed. 
5. His name: The Word of a name 
that none fully knows but himself, only this — 
we know, that this Word was God manifest — 
in the flesh ; but his perfections are ‘ineom- 4 
prehensible by any creature. 
II. The army which he commands 0. 14), 
a very large one, made up of many armies ; 
angels and saints followed his conduc and 
resembled him in their equipage, and in their — 
armour of purity and nghtoness a 
and called, and faithful. a 
III. The weapons of his wikitiliae @ Tye: 
sword proceeding from his mouth (v. 15), with 
which he smites the nations, either the threat- 4 
enings of the written word, which ow he is 
e 


going to execute, or rather his word of com- — 
mand calling on his followers to take a just — 
revenge on his and their enemies, who are — 
now put into the wine-press of the wrath of — 
God, to be trodden under foot by him. ; 

IV. The ensigns of his authority, his coat — 
of arms—a name written on his vvsture and — 
thigh, King of kings, aad Lord of lords, as- 
serting his authority and power and ia? ., 
cause of the quarrel, v. 16. fe 

VY. An invitation given to the “pola. of 
heaven, that they should come and see the 
battle, and share in the spoil and of 
the field (v. 17, 18), imtimating that is great , 
decisive engagement should leave the enemies 
of the church a feast for the birds of prey, — 
and that all the world should. have cause to 
rejoice in the issue of it. 4 

VI. The battle jomed. The enemy falls — 
on with great fury, headed by the beast, and 
the kings of the earth; the powers of earth 
and hell gathered, to make their nina 
effort, v. 19. 

VIL. ‘The victory gained by the great and. 
glorious head of the church: The beast and 
the false prophet, the leaders of the army. , are 
taken prisoners, both he who led ‘hae at 
power and he who led them by policy ph a 
falsehood ; these are taken and cast into the f 
burning lake, made incapable of molesti ihe uv 
church of God any more; and their follow- 
ers, whether officers or common coldines aa ~~ 
given up to military execution, and madea — . 
feast for the fowls of heaven. Thodaienees ; 
divine vengeance will chiefly fall ae 
beast, and the false prophet, yet it. beno | 
excuse to those who fight under their banner 
that they only followed their leaders and 
obeyed their command; since they woul? 
fight for them, they must fall and perish witn 
them. Be wise now therefore, O you kinge, 


Rea ee 

eted, you rulers of the earth ; kiss the 
hie be angry, and yow perish from 
my, Psi ii. 10, 12. h 

CHAP! XX 


1s'thotght'by some to be the datkest part of al! this 
? it is very probable that the things contained in it are 

myplished ; anid therefore it is the wiser way to coutéent 
ves with general observations, rather than to be positive 
ticular in ourexplications of it. Here we havean account, 


“are e binding of Satan for a thousand years, ver. 1—3. II. 
The'reign of the sats with Christ for the same time, ver. 4—6. 
iI. Of the loosing of Satan, and the conflict of the church with 

> Cy 


Mager, ver. 7—10. IV Of the day of judgment, ver. 


A NDI saw an angel come down 


1e bottomless pit and a great chain 
jhis hand. 2 And he laid hold on 
the dragon, that old serpent, which is 
the Devil, and Satan, and bound him 
a thousand years, 3 And cast him 
into the bottomless pit, and shut him 
up, and set a seal upon him, that he 
_ should deceive the nations no more, 
_ till the thousand years should be ful- 
filled: and after that he must be 
_ loosed a little season. 4 And I saw 
thrones, and they sat upon them, and 
_ judgment was given unto them: and 
_ F saw the souls of them that were 
_ beheaded for the witness of Jesus, 
_ and for the word of God, and which 
had not worshipped the beast, neither 
his image, néither had received his 
niark upon their foreheads, or in their 
_ hands; and they lived and reigned 
' with Christ a thousand years: 5 But 
_ the rest of- the dead lived not again 
until the thousand years were finished. 
_ ‘This is the first resurrection. 6 
_ ‘Blessed and holy és he that hath: part 
in the first resurrection: on such the 
second death hath no power, but 
they shall be priests of God and of 


thousand years. 7 And when the 
thousand years are expired, Satan 
_ shall be loosed out of his prison, 8 
__ And shall go out to deceive the na- 
_ tions which are in the four quarters 
_ of the earth, Gog and Magog, to 
' gather them together to battle: the 
number of whom is as the sand of 
_ the sea. 9 And they went up on 
_ the breadth of the earth, and com- 
_, passed the camp of the saints about, 
_ and the beloved city: and fire came 
_ down. from-God out of heaven, and 
_ devoured them. 10 And the devil 


_ that deceived them was cast into the | 


VOL, IX 


CHAP: XX. 


Christ, and shall reign with. him a, 


beast and the false prophet are, aid 
shall be tormented day and night for 
ever and ever. 


We have here, I. A prophecy of the bind- 
ing of Satan for a certain term of time, im 
which he should have much less power and 


the church much more peace than before. — 


The power of Satan was broken in part by 
the setting up of the gospel kingdom in the 
world ; it was further reduced by the empire’s 


from heaven, having the key of| becoming Christian; it was yet further broken 


by the downfal of the mystical Babylon; but 
still this serpent had many heads, and, when 
one is wounded, another has life remaining 
in it. Here we have a further limitation and 
diminution of his power. Observe, 1. To 
whom this work of binding Satan is com- 
mitted—to an angel from heaven. It is very 
probable that this angel is no other than the 
Lord Jesus Christ; the description of him 
will hardly agree with any other. He is one 
who has power to bind thestrong man armed, 
to cast him out, and to spoil his goods; and 
therefore must be stronger than he. 2. The 
means he makes use of in this work: he hag 
a chainand akey, a great chain to bind Satan, 
and the key of the prison in which he was to 
be confined. Christ never wants proper 
powers and instruments to break the power 
of Satan, for he has the powers of heaven and 
the keys of hell. 3. The execution of this 
work,v. 2,3. (1.) He laid hold on the dragon, 
that old serpent, which is the devil, and Satan. 


Neither the strength of the dragon, nor the 


subtlety of the serpent, was sufficient to 


rescue him out of the hands of Christ; lie — 


caught hold, and kept his hold. And, (2) 
He cast him into the bottomless pit, cast him 
down with force, and with a just vengeance, 
to his own place and prison, from which he 


had been permitted to break out,and disturb’ 


the churches, and deceive the nations; now 


he is brought back to that prison, and there 


laid in chains. (3.)*He is shut up, and a seal 
set upon him. Christ shuts, and none can 
open; -he shuts by his power, seals by his 
authority ; and his lock and seal even the 
devils themselves cannot break open. (4.) 
We have the term of this confinement of 
Satan—a thousund years, after which he was 
to be loosed again for a litile season. ‘The 
church should have a considerable time of 
peace and prosperity, but all her trials were 
not yet over. 2 

Il. An account of the feign of the saints 
for the same space of time in which Satan 
continued bound (v. 4—6), and here observe, 

1. Who those were that received such 
honour—those who had suffered for Christ, 
and all who had faithfully adhered to him, not 
receiving the mark of the beast, nor worship- 
ping his image; all who had kept themselves 
clear-of pagan and papa! idolatry. 

2. The honour bestowed upon them. (1.) 
They were raised from the dead, and restored’ 

3G 


The binding of Satan. | 
lake of fire and brimstone, where the 


r 
. 


A.D. 95 

to life. ‘his may be taken either literally or 
figuratively ; they were in a civil and politi- 
ca! sense dead, and had a political resurrec- 
tion; their liberties and privileges were re- 
vived andrestored. (2.) Thrones, and power 
of judgment, were given to them; they were 
possessed of great honour, and interest, and 
authority, I suppose rather ofa spiritual than 
of asecular nature. (3.) They reigned with 
Christ a thousand years. Those who suffer 
with Christ shall reign with Christ; they 
shall reign with him in his spiritual and 
heavenly kingdom, in a glorious conformity 
to him in wisdom, righteousness, and holi- 
ness, beyond what had been known before in 
the world. ‘This is called the first resurrec- 
tion, which none but those who have served 
Christ and suffered for him shall be favoured 
with. As for the wicked, they shall not be 
raised up and restored to their power again, 
till Satan be let loose; this may be called a 
resurrection, as the conversion of the Jews is 
said to be life from the dead. 

3. The happiness of these servants of God 
is declared. (1.) They are blessed and holy, 
v. 6. None can be blessed but those that are 
holy ; and all that are holy shall be blessed. 
These were holy as a sort of first-fruits to 
God in this spiritual resurrection, and as such 
blessed by him. (2.) They are secured from 
the power of the second death. We know 
something of what the first death is, and it 
is awful; but we know not what this second 
death is. It must be much more dreadful ; 
it is the death of the soul, eternal separation 
from God. The Lord grant we may never 
know what it is by experience. ‘Those who 
have had experience of a spiritual resurrection 


are saved from the power of the second death. | false prophet, tyranny and idolatry, and that 


III. An account of the return of the 
church’s troubles, and another mighty con- 
flict, very sharp, but short and decisive. 
Observe, 1. The restraints laid for a long 
time on Satan are at length taken off. While 
this world lasts, Satan’s power in it will not 
be wholly destroyed; it may be limited and 
lessened, but he will have something still to 
do for the disturbance of the people of God. 
2. No sooner is Satan let loose than he falls 
to his old work, deceiving the nations, and so 
stirring them up to make a war with the saints 
and servants of God, which they would never 
dlo if he had not first deceived them. They 
aye deceived both as to the cause they engage 
1m (they believe it to be a good cause when it 
is indeed a very bad one), and as to the issue: 
they expect to be successful, but are sure’ to 
lose the day. 3. His last efforts seem to be 
the greatest. The power now permitted to 
him seems to be more unlimited than before. 
He had now liberty to beat up for his volun- 
teers in all the four quarters of the earth, and 
he raised a mighty army, the number of which 
was as the sand of ‘he sea, v.8. 4. We have 
the names of the principal commanders in 
this army under the dragon—Gog and Mayog. 
We need not be too inquisitive as to what 


REVELATION. 


particular powers are m 
since the army was gathered from al 
the world. ‘These names are found in 
parts of scripture. Magog we read of in 
x. = He bee of ep of Jap 
and peopled the country called Syria ia, 
which his descendants aa into manyo 


parts. Of Gog and Magog together we only — 

read in Ezek. xxxviii.-2, ke Bd, ‘ 
this in the Revelation borrows many of its — 
images. 5. Wehave the marchand military — 
disposition, of this formidable army (@. 9): 
They went up on the breadth of the earth, and’ 

compassed the camp of the saints about, and 
the beloved city, that is, the spiritual Jerusa- 
lem, in which the most precious interests of 
the people of God are lodged, and therefore 
to them a beloved city. The army of the 
‘saints is described as drawn forth out of the — 
city, and lying under the walls of it, to de- 
fend its they were encamped about Jerusa- 
lem: but the army of the enemy was somuch ~ 

superior to that of the church that they com- 
passed them and their city about. 6. You — 
have an account of the battle, and the issue 
of this war. Fire came down from God out of 
heaven, and devoured the enemy. Thus the — 
ruin of Gog and Magog is foretold (Ezek. 
Xxxviii. 22), I will rain upon him and es 
his bands an overflowing rain, and great hail- — 
stones, and fire and brimstone. God would, — 
in an extraordinary and more i i x 
manner, fight this last and decisive battle for 
his people, that the victory might be com- 
plete and the glory redound to bimaelf ae 
The doom and punishment of.the grand 
enemy, the devil: he is now cast into heh Py 
with his two great officers, the beast and the 


not for any term of time, but to be there for- 
mented night and day, for ever and ever. === 

11 And I sawagreat white throne, 
and him that sat on it, from whose ~ 
face the earth and the heaven fled ~ 
away; and there was found no place 
for them. 12 And I saw the dead, — 
small and great, stand before God; 
and the books were opened: and 
another book was opened, which is — 
the book of life: and the dead were ~ 
judged out of those things which were 
written in the books, accordmg to 
their works. Gi. 
up the dead which were in it; and ~ 
death and hell delivered up the dead — 
which were in them: and they were — 
judged every man according to their — 
works. 14 And death and hell were — 
cast into the lake of fire. This is the - 
seeond death. 15 And whosoever 
was not found written in the book of” 
life was cast into the lake of fire. 


<, 
_ 


ae 


of judgment, which will determine every 
’s eypriasting state; and we may be as- 
ured there will be a judgment when we see 
the prince of this world is judged, John xvi. 
Li. This will be a great day, the great day, 
when all shall appear before the judgment-seat 
_ of Christ. The Lord help us firmly to believe 
this doctrine of the judgment to come. It is 
 adoctrine that made Felix tremble. Here 
_ we have a description of it, where -observe, 
1. We behold the throne, and tribunal of 
__ judgment, great and white, very glorious and 

_ perfectly just and righteous. The throne of 
tniguity, that establishes wickedness by a law, 
__ has no fellowship with this righteous throne 
and tribunal. 2. The appearance of the 
_ Judge, and that is the Lord Jesus Christ, 
_ who then puts on such majesty and terror 
___ that the earth and the heaven flee from his face, 
_- and there is no place found for them; there is 
- adissolution of the whole frame of nature, 
_ 2 Pet. iii. 10. 3. The persons to be judged 
(v. 12): The dead, small and great; that is, 
ks fous and old, low and high, poor and rich. 
___ None are so mean but they have some talents 
_ to account for, and none so great as to avoid 
_ the jurisdiction of this court; not only those 
_ that are found-alive at the coming of Christ, 
— but all who have died before; the grave shall 
“surrender the bodies of men, hell shall sur- 
_ render the souls of the wicked, the sea shall 
surrender the many who seemed to have been 
_ lostinit. All these are the king’s prisons, 
___ and he will cause them to set forth their pri- 
- soners. 4. The rule of judgment settled: 
_ The books were opened. What books? The 
~ book of God’s omniscience, who is greater 
_ than our consciences, and knows all things 
_ (there is a book of remembrance with him 
_ both for good and bad); and the book of the 
__sinner’s conscience, which, though formerly 
_ secret, will now be opened. And another book 
_ shall be opened—the book of the scriptures, 
the statute-book of heaven, the rule of life. 
This book is opened as containing the law, 
_ the touchstone by which the hearts and lives 
___ of men are to be tried. This book determines 
_ matter of right; the other books give evidence 
_ of matters of fact. Some, by the other book, 
called the book of life, understand the book 
of God’s eternal counsels; but that does not 
__ seem to belong to the affair of judgment: in 

eternal election God does not act judicially, 
_ but with absolute sovereign freedom. 5. The 
__ tause to be tried; and that is, the works of 
men, what they have done and whether it 
__ be good or evil. By their works men shall 
be justified or condemned; for though God 
snows their state and their principles, and 
____ looks chiefly at these, yet, being to approve 
_ himself to angels and men as a righteous 
God, he will try their principles by their 
practices, and so will be justified when he 
speaks and clear when he judges. 6. The 


5 
Sul 


oe 


/ CHAP. XII. 


The utter destruction of the devil’s king- willpe according to the evidence of fact, and 
a very properly leads to an account of the | rulesf judgment. 


sssue of the tnal and judgment; and this athirs 


-)* 


The new Jerusaien.. 


All those who have mad 
a coenant with death, and an agreement with 
helljshall then be condemned with their in- 
fernil confederates, cast with them into the 
lakeof fire, as not being entitled to eternal 
life,according to the rules of life laid down 
in tle scripture ; but those whose names are 
writen in that book (that is, those that are 
justiied and acquitted by the gospel) shall 
thenbe justified and acquitted by the Judge, 
and shall enter into eternal life, having no- 
thing more to fear from death, or hell, or 
wicked men; for these are all destroyed 
togelher. Let it be our great concern to see 
on yhat terms we stand with our Bibles, 
whether they justify us or condemn us now; 
for the Judge of all will-proceed by that rule. 
Chrijt shall judge the secrets of all men ac- 
cording to the gospel. Happy are those who 
haveso ordered and stated their cause accord- 
ing t} the gospel as to know beforehand that 
they |shall be justified in the great day of 
the Iprd! 


CHAP. XXI. 


Hithert{ the prophecy of this bovk has presented to us a very re 
mark@ble mixture of light and shade, prosperity and adversity, 


probably, take it as a representation of the perfect and hiumphant 
State of the church in heaven. Let but the faithful saints and 
servants of God wait awhile, and they shall not only see, but 
enjoy, the perfect holiness and happiness of that world. In this 
chapter you have, I. An introduction to the vision of the new 
Jerusalem, ver. 1—9. If. The vision itself, ver. 10, &e. 


ND I saw a new heaven and a 

new earth: for the first heaven 
and the first earth were passed away; 
and there was no more sea. 2 And 
I John saw the holy city, new Jeru- 
salem, coming down from God out of 
heaven, prepared as a bride adorned 
for her husband. 3 And I heard a 
great, voice out of heaven saying, 
Behold, the tabernacle of God is 
with { men, and he will dwell with 
them, and they shall be his people, 
and God himself shall be with them, 
and Ue their God. 4 And God shall 
wipe | away all tears from their eyes; 
and there shall be no more death, 
neither sorrow, nor crying, neither 
shall there be any more pain: for the 
former things are passed away. 5 
And ‘he that sat upon the throne said, 
Behold, I make all things new. And 
he said unto me, Write: for these 
words; are true and faithful. 6 And 
he saijd unto me, It is done. Iam 
Alphza and Omega, the beginning and 
the exhd. I will give unto him that is 
of the fountain of the water 


me 


The new Serusalons. 


of life freely. 7 He that ieee 
shall inherit all things; and I will be 
his God, and he shall be my son. 8 
But the fearful and unbelieving, and 
the abominable, and murderers, and 
whoremongers, and sorcerers, and 
idolaters, and all liars, shall have 
their part in the lake which bumeth 
with fre and brimstone : which is the 
second death. 


We have here a more general account of 
the happiness of the church of God ia the 
future state, by which it seems most safe to 
understand the heavenly state. 

I. A new world now opens to our view 
(v. 1): T saw a new heaven and a new earth ; 
that is, a new universe; for we suppose the 
world toe made up of heaven and earth. 
By the new earth we may understand 2 new 
state for the bodies of men, as well as a 
heaven for their souls. This world 's not 
now newl created, but newly opened, and 
filled with all those who were the heirs of it. 
The new heaven and the new earth will not 
then be distinct ; the very earth of the saints, 
their glorified bodies, will now be spiritual 
and heavenly, and suited to those pure and 
bright mansions. ‘To make way for the 
commenc ment of this new world, the old 
world, wi h all its troubles and comimptions, 
passed away. 

II. In this new world the apostle saw the 
holy city, the new Jerusalem, coming down 
from heaven, not locally, but as to its jorigi- 
nal: this new Jerusalem is the church of 
God in its new and perfect state, prepared as 
a brice adorned for her husband, beatified 
with all perfection of wisdom and holiness, 
meet for the full fruition of the Lord |Jesus 
Christ in glory. 

IIl. The blessed presence of God with his 
people is here proclaimed and admired: J 
heard a great voice out of heaven, saying, 
Behold, the tabernacle of God is wih men, 
&c., v. 3. Observe, 1. The presence of God 
with his church is the glory of the church. 
2. It is matter of wonder that a holy God 
should ever dwell with any of the clhildren 
of men. ©3. The presence of God wilth his 
people in heaven will not be interrupted as 
it ison earth, but he will dwell witlh them 
continually. 4. The covenant, interest, and 
relation, that there are now between Giod and 
his people, will be filled up and. perfe: 
heaven. ‘They shall be his people ; thei 
shall be assimilated to him, filled whith all 
the love, hanour, and delight in God} which 
their relatio to him requires, and this will 
constitute their perfect holiness; and the will 
be their God : God himself will be theifr God ; 
his immediate presence with them, hlis love 
fully manifested to them, and his glojry put 
upon them, will be their perfect hapjpiness; 
then he will fully answer the charajcter of 


their part. be 
IV. This new “eat 
free from all trouble me 
the effects of former trouble shall | 
away. They have been often before in 
by reason of sin, of affliction, of the: 
ties of the church; but now all tears 
wiped away ; no signs, no- Saeed 3 
former sorrows shall remain, any further — ; 
than to make their present felicity the 
God himself, as their tender Father, with his Fe 
own kind hand, shall wipe away the tears of — 
his children ; and they would not have’been 
without those tears when God ‘shall comeand — 
wipe them away. 2. All the causes of future — 
sorrow shall be for ever removed: There 
shall be neither death nor pain ; and therefore — 
no sorrow nor crying ; these are things inci- 
dent to that state in which they were before, : 
but now all former things have passed away. 
Y. The truth and certainty of this blessed” 
state are ratified by the word and promise of — 
God, and ordered to be committed to writing, 
as matter of perpetual record, v. 5, 6. ‘The - 
subject-matter of this vision is so great, and 
of such great importance to the church an@ _ 
people of God, that they haverneed of the ne 
fullest assurances of it; and ‘God therefor~ 4 
from heaven repeats and ratifies the ‘truths 
thereof. Besides, many ages 5 
between the time when this vision was " 
forth and the accomplishment of “it, eo) : 
many great trials must intervene ;and there-— 
fore God would have it committed to -writ- 
ing, for perpetual) memory, and continual — 
use to his people. Observe, 1. The certainty 
of the promise averred: These words are 
faithful and true ; and it follows, It is done, 
is as sure as if it were done already. We 
may and ought to take God’s promise as 
present payment; if he has said that he 


i 


3 
4 
S 
‘ 


makes all things new, itis done. “2. He gives 
us his titles of honour as a pledge or surety H 
of the full performance, even those titles of — 
Alpha and Omega, the beginning and the end. P 
As it was his glory that he gave the rise and . 
beginning to the world and to his church, at 4 
will be his glory to finish the work begun, — 
and not to leave it imperfeet. As ‘his power : 
and willwere the first cause of all thimgs his r 
pleasure and glory are the last end, ‘anil ie 

will not lose his design; forthen he avoid 
no longer be the Alpha and Omega. Men % 
may begin designs which they can never 
bring to perfection; but the counsel of God 
shail stand, and he will do allhis pleasure. 3. — 2 
The desires of his people towards this blessed - 
state furnish another evidence of the truth 
and certainty of it. They thirst after a state — 
of sinless perfection and the uninterrupted — 
enjoyment of God, and God haswrought in — 
them these longing desires, which ‘cannot be) 
satisfied with any thing else, and therefore 
would be the torment of the soul if they 
were disappointed ; but it would be imeon- 
sistent with tlie goodness of God, an‘ his 


| ‘The 


eople, to create in them hx 
esires, and then deny them 
yer satisfaction ; and therefore th 
ured that, when they have over-| )_ 
present difficulties, he will give {Clear as crystal; 12 And had a wall 


The greatness of this future felicity is}and at the cates twelve angel d 
: ja | 8 gels, an 
lie tee it 0 fcol: te pien mames written thereon, which are 
noi life freely» this will not make it the names of the twelve tribes of the 
more grateful to his people. 2.|children of Israel: 13 On the east 
ness of it. ‘The people of God then} three gates ; on the north three gates ; 
at the fountam-head of all blessedness:| 4n the south three cates: and on ‘he 
wend te hall io cnioying Gem west three gates "14 And the wall 
y enjoy 2 ings. eis allin all. 3. ¥ : i § 
Beare and title by which they enjoy of he city had twelve foundations, 
and in them the names of the twelve 
apostles of the Lamb. 15 And he 


s blessedness—by right of inheritance, as 
e sons of God, a title of all others the most 
that talked with me had a golden 
reed to measure the city, and the 


honourable, as resulting from so near and 

eared a relation to God himself, and the 
‘sure and indefeasible, that can no more 
than the relation from which it results. 
By the vastly different state of the wicked. 


16 And the city lieth foursquare, and 
eir misery helps to illustrate the glory and y 4 } 


: Bory ana the length is as large as the breadth: 
ssedness of the saints, and the distinguish-| i a A 5 ep a 3 h 
goodness of God towards them, v. 8.|@2@ he measured the city with the 
re observe, (1.) The sins of those who| Feed, twelve thousand furlongs. The 
rish, among which are first mentioned a ‘length and the breadth and the 
_ cowardliness andunbelief. The fearful lead | heic Bre b 
_ the van in this black list. They durst not fee’ of it are equal: 17 amd ie 
encounter the difficulties of religion, and 
their slavish fear proceeded from their un- 
_ gelief; but those who were so dastardly as 
not to dare to take up the cross of Christ, 
nd discharge their duty to him, were yet so 
lesperate as torun into all manner of abomi- 
able wickedness—murder, adultery, sorcery, 


and forty and four cubits, according 
to the measure of a man, that is, of 
the angel. 13 And the building of 
the wall of it was of jasper: and the 
city was pure gold, like unto clear 


ave their part in the lake that burns|the wall of the city were garnished 
eand brimstone, which is the second) with all manner of precious stones. 
{1.] They could not burn at a stake 
Christ, but they must burn in hell for A : PTR 

. [2.] They must die another death after |Second, sapphire; the third, ‘a chal- 
ir natural death ; the agonies and terrors|cedony ; the fourth, an emerald; 20: 
he first death will consign them over to|The fifth, sardonyx; the sixth, sar- 
far greater terrors and agonies of eternal avs - the seventh, chrysolyte ; the 
h, to die and to be always dying. ([8.] eighth, beryl; the ninth, a topaz; the 


his misery will be their proper part and 
tion, what they have justly deserved, what tenth, a chrysoprasus; the eleventh, 


y have in effect chosen, and what they|a jacinth; the twelfth, an amethyst. 
ave prepared themselves for by their sins.|9) And the twelve gates were twelve 
e misery of the damned will illustrate | — 5 oe A oat £ 
sedness of those that are saved, and|P©abs; every Sevelat ere 0 Soe aa 
ssedness of the saved will aggravate| pearl: and the street of the city was 
ery of those that are damned. - | pure goid, as it were transparent glass. 


ind there care unto me one of/22 And I saw no temple therein: 


hey h 
ag 


b are the temple of it. 23 And 
and talked with me, saying,'the city had no need of the sun, 
hither, I will show thee tie as er of the moon, to shine in it: for 
the Lamb’s wife. 10 And he/the glory of God did lighten it, and 
me away in the spirit to a/the Lamb is the light thereof. 24 


reat and high mountain, and showed | And the nations of them which are 


, 11 Having the glory of God gts 
amd her light was like unto a stone 
most precious, even like a jasper stone, — 


of the fountain of the water of life freely. ereat and high, and had twelve gates, — 


gates thereof, and the walls thereof! 


‘measured the wall thereof, a hundred ~ 


dolatry,and lying. (2.) Their punishment :|glass. 19 And the foundations of - 


The first foundation was jasper; the — 


- great city, the holy Jerusa- saved shall walk in the light of it: 
cending Gut of heaven from and the kings of the earth do bring 


” 


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129) ee 
ae 


= tk So ds 
oe OO ae te 


ete HS fm 


ats 


; 


The new Jerusalem. 


their glory and honour into it.) 25 
And the gates of it shall not be shut 
at all by day: for there shall be no 
night there. 26 And they shall bring 
the glory and honour of the nations 
intoit. 27 And there shall in no wise 
enter into it any thing that defileth, 
neither whatsoever worketh abomina- 
tion, or maketh a lie: but they which 
are written in the Lamb’s book of life. 


We have already considered the introduc- 
tion to the vision of the new Jerusalem in a 
more general idea of the heavenly state ; we 
now come to the vision itself, where ob- 
serve, 

I The person that opened the vision to 


the apostle—one of the seven angels, that had, 


the seven vials full of the seven last plagues, 
v.9. God has a variety of work and employ- 
ment for his holy angels. Sometimes they 
are to sound the trumpet of divine Provi- 
dence, and give fair warning to a careless 
world; sometimes they are to pour out the 
vials of God’s anger upon impenitent sinners ; 
and sometimes to discover things of aheaven- 
ly nature to those that are the heirs. of salva- 
tion. ‘They readily execute every commission 
they receive from God ; and, when this world 
shall be at an end, yet the angels shall be 
employed by the great God m proper pleasant 
work to all eternity. 

II. The place from which the apostle had 
this glorious view and prospect. He was 
taken, in ecstasy, into a high mountain. From 
such situations men usually have the most 
distinct views of adjacent cities. Those who 
would have clear views of heaven must get 
as near heaven as they can, into the mount 
of vision, the mount of meditation and faith, 
whence, as from the top of Pisgah, they may 
behold the goodiy land of the heavenly Canaan. 

Ill. The subject-matter of the vision—the 
bride, the Lamb’s wife (v. 10) ; that is, the 
church of God in her glorious, perfect, tri- 
uraphant state, under theresemblance of Jeru- 
salem, having the glory of God shining in its 
lustre, as wxor splendit radiis mariti—the bride 
comely through the comeliness put on her|by her 
husband ; glorious in her relation to Christ, in 
his image now perfected in her, and in his 
favour shining upon her. And now we have 
a large description of the church triumphant 
under the emblem of acity, far exceeding in 
riches and splendour all the cities of this 
world; and this new Jerusalem is here repre- 
sented to us both in the exterior and the in- 
terior part of it. 

1. The exterior part of the city—the wall 
and the gates, the wall for security and the 
gates for entrance. | 

(1.) The wall for security. Heaveh.is a 
safe state ; those that are there are enclosed 
with a wall, that separates them and secures 
them from al! evils and enemies: now here. 


“REVELATION. 


a 
in the account of the w. 
The height of it, which 
high, seventy yards (v. 17), 
ornament and security. [2.] 1 
it: It was as jasper ; a wall all built 
most precious stones, for firmness and lustre, 
v.11. This city has a wall that is impreg- 
nable as well as precious. [3.] The form of 
it_was very regular:and uniform: Jt was 
four-square, the length as large as the 
breadth. In the new Jerusalem all shall be 
equal in purity and perfection. ‘There shal. 
be an absolute uniformity in the chureh 
triumphant, a thing wanted and wished for — 
on earth, but not to be expected till we come 
to heaven. [4.] The measure of the wall — 
(v. 15, 16): Twelve thousand furlongs exch ~ 
way, each side, which is forty-eight thousand 
furlongs in the whole compass, or fifteen 
hundred German miles. Here is room sufhi- 
cient for all the people of God—many man-— 
sions in their Father's house. [5.] The — 
foundation of the wall, for heaven is a city — 
that hath her foundations (v. 19); the pro- — 
mise and power of God, and the purchase of — 
Christ, are the strong foundations of the — 
church’s safety and happiness. Thefounda- — 
tions are described by their number and 
by their matter; by their number—twelve, — 
alluding to the twelve apostles (v. 14), whose ~ 
gospel doctrines are the foundations upon ~ 
which the church is built, Christ himself — 
being the chief corner-stone ; and, as to the — 
matter of these foundations, it was various © 
and precious, set forth by twelve sorts of — 
precious stones, denoting the variety and 
excellency of the doctrines of the gospel, or 
of the graces of the Holy Spirit, or the per- 
sonal excellencies of the Lord Jesus Christ. — 
(2.) The gates for entrance. Heaven is — 
not inaccessible; there is a way opened into — 
the holiest of all; there isa free admission to — 
all those that are sanctified; they shall not — 
find themselves shut. out. Now, as to these — 
gates, observe, [1.] Their number—twelve ~ 
gates, answering to the twelve tribes of Israel. 
All the true Israel of God shall have entrance — 
into the new Jerusalem, as every tribe had — 
into the earthly Jerusalem. [2.] Their guards — 


which were placed upon them—twelve angels, 
to admit and receive the several tribes of th 
spiritual Israel and to keep out others. [3 
The inscription on the gates—the names 
the twelve tribes, to show that they havi 
right to the tree of life, and to enter thro 

the gates into the city. [4.] The situati 
of the gates. As the city had four equals 
answering to the four quarters of the world, 
east, west, north, and south, so on each 
there were three gates, signifying re fro 
all quarters of the earth there shall be som 
who shall get safely to heaven and be recei 
there, and that there is as free entrance fro1 
one part of the world as from the other; 
in Christ there is neither Jew nor Greek, 
barian, Scythian, bond, nor free. Men of z 
nations, and languages, who believe onC 


i 
> 
m 
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? 


wae, aio aie 


. 


him Access to God in grace yas and 
- hereafter. [5.] The materials of 
s—they were all of pearls, and yet 
reat variety: Every gate one pearl, 
‘one single pearl of that vast bigness, 

r one single sort of pearl. Christ is the 
atl of great price, and he is our way to 
. There is nothing magnificent enough 
n this world fully to set forth the glory of 
m. Could we, in the glass of a strong 
gination, contemplate such a city as is 
described, even as to the exterior part 
f it, such a wall, and such gates, how 
mazing, how glorious, would the prospect 
And yet this is but a faint and dim re- 
‘Pr Sertshion of what heaven is in itself. 
2. The interior part of the new Jerusalem, 
_v. 22—27. We have seen its strong wall, 
_ and stately gates, and glorious guards; now 
we are to be led through the gates into the 
cit y itself ; and the first thing which we ob- 
erve there is the street of the city, which is 
F pure gold, like transparent glass, v. 21. 
* The saints in heaven tread upon gold. The 
‘new Jerusalem has its several streets. There 
is the Most exact order in heaven: every 
" saint has his proper mansion. There is con- 
_ verse in heaven : the saints are then at rest, 
_ but it is not a mere passive rest; it is not a 
‘state of sleep and inactivity, but a state of 
_ delightful motion : The nations that are saved 
4 in the light of it. They walk with Christ 
white. They have communicn not only with 
_ God, but with one another; and all their 
steps are firm and clean. They are pure and 
- clear as-gold and transparent glass. Observe, 
(1) The temple of the new Jerusalem, 
- which Was no material temple, made with 
men’s hands, as that of Solomon and Zerub- 
_ babel, but a temple altogether spiritual and 
_ divine; for the Lord God Almighty, and the 
_ Lamb, are the temple thereof. There the 
saints are above the need of ordinances, 
_ which were the means of their preparation 
_for heaven. When the end is attained the 
means are no longer useful. Perfect and 
immediate communion with God will more 
than supply the place of gospel institutions. 
(2.) The nght of this city. Where there is 
no. light, there can be no lustre nor pleasure. 
_ Heaven is the inheritance of the saints in 
light. But what is that light? There is no 
m nor moon shining there, v. 23. Light is 
eet, and a pleasant thing it is to behold the 
5 san. What a dismal world would this be if 
_ it were not for the-light of the sun! What 
$f there in heaven that supplies the want of 
ere is no want of the light of the sun, 
the glory of God lightens “that city, and 
the Lan is the light thereof. God in Christ 
_ will be an everlasting fountain of knowledge 
_ and joy to the saints in heaven; and, i 
so, there is no need of the sun or moon, any 
more than we here need to set up candles at 
_ moon day, when the sun shineth in its 
_ tre 


be! 


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al 
eSwGtLl aPaecet et ses eSLFeSsRibeia DiS ive speihs viTRseebs td ek & 


The new Jerusuem. 


HAP. XXI. 


are described here several ways. [1.] By _ 


their numbers—whole nations of saved souls; 
some out of all nations, and many out of 
some nations. All those multitudes who 
were sealed on earth are saved in heaven 
[2.] By their Ss: oe mare of the kings and 
princes of the earth: great kings. God will 


have some of all ranks and degrees of men to 


fill the heavenly mansions, high and low; 
and when the greatest kings come to heayen 
they wili see all their former honour and glory 
swallowed up of this heavenly glory that so 
much excels. [3.] Their continual accession 
and entrance into this city: The gates shall 
never be shut. There is no night, and there- 
fore no need of shutting up the gates. Some 
one or other is coming in every hour and 
moment, and those that are sanctified always 
find the gates open; they have an abundant 
entrance into the kingdom. 

(4.) The accommodations of this city: All 
the glory and honour of the nations shall be 
brought into it. Whatever is excellent and 
valuable in this world shall be there enjoyed 
in a more refined kind, and to a far greater 
degree—brighter crowns, a better and more 
enduring substance, more sweet and satsfy- 
ing feasts, a mere glorious attendance, a 
truer sense of honour and far higher posts of 
honour, a more glorious temper of mind, and 
a form and a countenance more glorious than 
ever were known in this world. 

(5.) The unmixed purity of all who belong 
to the new Jerusalem, v. 27. _[1.] There the 
saints shall have no impure thing remaining 
in them. In the article of death they shall be 
cleansed from every thing that is of a defiling 
nature. Now they feel a sad mixture of cor- 
ruption with their graces, which hinders 
them in the service of God, interrupts their 


communion with him, and intercepts the — 


light of his countenance; but, at their en- 
trance into the holy of ‘holies, they are 
washed in the laver of.Christ's blood, and 
presented to the Father without spot. [2.] 
There the saints shall have no impure per- 
sous admitted among them. In the earthly 
Jerusalem there will be a mixed communion, 
after all the care that can be taken. Some 
roots of bitterness will spring up to trouble 
and defile Christian societies ; but in the new 
Jerusalem there is a society perfectly pure. 
First, Free from such as are openly profane. 
There are none admitted into heaven who 
work abominations. In the churches on 
earth sometimes abominable things are done, 
solemn ordinances profaned and prostituted 
to men openly vicious, for worldly ends; but 
no such abominations can have piace in 
heaven. Secondly, Free from hypocrites, such 
as make lies, say they are Jews, and are not, 
but do lie. These will creep into the churches 
of Christ on earth, and may lie concealed 
there a long time, perhaps all their days ; but 
they cannot intrude into the new Jerusalem, 
which is wholly reserved for those that are 


ength. 
BG) The inhabitants of tais city. Tey! called, and chosen, and faithful, who aze a1 


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The new Jerusalem. 


church, but in mel se s book of life. 
P. XXII. 


Tn this chapter we! mi, ne S further description of the heavenly 
state of the church, yer. 1—5. HH. A confirmation of this and all 


the other visions of this book, ver.6—19. III. The conclusion, 


wer. 20, 21. 


ND he showed me a pure river 

of water of life, clear as crystal, 
proceeding out of the throne of God 
and of the Lamb. 2 In the midst 
of the street of it, and on either side 
of the river, was there the tree of 


life, which bare twelve manner of|for all thew former maladies, and 
? of serv-d by him ‘in the most one 


fruits, and yielded her fruit every 


nib: and the leaves of the tree 


were for the healing of the nations. 
3 And there shall be no more curse: 

but the throne of God and of the 
Lamb shall be in it; and his servants 
shall serve him: 4 And they shall 
see his face ; and his name shall be in 
their foreheads. 5 And there shall 
be no night there; and they need no 
candle, neither light of the sun; for 
the Lord God giveth them light: and 
they shall reign for ever and ever. 

The heavenly state which was before de- 
scribed as a city, and called the new Jeru- 
salem, is here described’ as a_ paradise, 
alluding to the earthly paradise which was 
lost by the sin of the first Adam; here is 
another paradise restored by the second 
Adam. A paradise in a city, or a whole city 
in a paradise! In the first paradise there 
were only two persons to behold the beauty 
and taste the pleasures of it; but in this 
second paradise whole cities and nations 
shall find abundant delight and satisfaction. 
And here observe, 

I. The river of’ paradise. The earthly 
paradise was well watered: no place can be 
pleasant or fruitful that isnot so. This river 
is described, 1. By its fountain-head—the 
throne of God and the Lamb. All our springs’ 
of grace, comfort, and glory, are in God; 
and all our streams from him are through 
the mediation of the Lamb. 2. By its 
quality—pure and clear as crystal. All the 
streams of earthly comfort are muddy ; but 
these are clear, salutary, and refreshing, 
giving life, and prpperying life, to those who 
drink of them. 

Il. The tree of life, in this paradise. Such 
a tree there was in the earthly paradise, Gen. 
li. 9. This far excels it. And now, as to 
this tree, observe, 1. The situation of it—in 
the midst of the street, and on either side the 
river; or, as it might have been better ren- 
dered, in the midst between the terrace-walk and 
the river. ‘This tree of life is fed by the pure 
waters of the river that comes from the 
throne of God. The presence and perfec- 
tions of God furnish out all the glory and 


REVELATION. ° 
written, not only in the register of the visible 'blessedness of b 


of this tree. -(1.) | 
of fruit—twelve sorts, suited to 
taste 5 Pape the me @) at 

fruit at all times—yie pedgine 
This tree is never empty, never barren; there 
is always fruit upon it. In heaven ‘there 

not only a variety of pure and satisfyir 
pleasures, but a continuance of them, 
always fresh. (3.) The fruit is not 
pleasant, but wholesome. ‘The presence of 
God in heaven is the health and happiness o! 
the saints ; there they find in‘him a remed 


vigorous state. s 
III. The perfect freedom of ‘Aingoemeaee 
from every thing that is evil @. 3): 4 } 
shall be no more curse; no accursed one— 
ratavd0spa, no Serpent there, as there was in. 
the earthly paradise. ‘Here is the great ex. 
cellency of this paradise. ‘The devil oe 

nothing to do there; ‘the cannot draw 
saints from serving God ‘to be subject to 
himself, as he did our first parents, nor cat 
he so much as disturb them in the’ service 
of God. 

IV. The a felicity of saiia De 
— yas ae Erg ee 
the face of God; there they § 
beatific vision. 2. God vi sea enjoy 
having his seal and name on ther forchez 
3. They shall reign with him for ever ; 
service shall be not only freedom. | 
honour and dominion. 4. All this shall b 
with perfect knowledge and joy. They shall 
be full of wisdom and comfort, continually 
walking in the light of the Lord; and this. 
not for a time, but for ever and ever. : 

6 And he said unto me, These 
sayings are faithful and true : pe pes he: 
Lord God of the holy parece 
his angel to show unto his s 
the things which must shortly’ 
done. 7 Behold, I come ene 
blessed is he that keepeth the sayin 
of the’prophecy of this book. 8 / 
I John saw these things, and hee d 
them. And when I had heard an 
seen, I fell down to worship before 
the feet of the angel which showe 
me these things. 9 Then saith 
unto me, See thou do it not: 
am thy fellowseryant, and of 
brethren the prophets, and of - 
which keep the sayings of this f 
worship God. 10 And he saith 3 
me, Seal not the sayings of the 
phecy of this book: for the time is 
hand. 11 He that is unjust, let 


be unjust still: and he which is fi 
let him be filthy still : and he hat is 


the 


CHAP. : iz fe Mee ae PFC 


the apostle’s guide and interpreter in these 
visions ; this integrity was such that he not 
only refused to accept religious adoration 
from John, but once and again reproved him 
for it. He who was so tender of the honour 
of God, and so displeased with what was a 
wrong to God, would never come in his name 
to lead the people of God into mere dreams 


is ret let him be ae 
delusions ; and it is a still further con- 


And, behold J come quickly; 
| my reward is with me, to give 
-y man according as his work shall 
am Alpha and Omega, the 
¢ and the end, the first and 
14 Blessed are they that 
mmandments, that they may 
t to the tree of life, and may 
r in through the gates into the 
15 For without are dogs, and 
orcerers, and - whoremongers, and 

yurderers, and idolaters, mai whoso- | they might labour to understand it, that they 
er loveth and maketh a lie. 16 [| might ae cont pa acini it, — 
TTesus have sent mine angel to testify gameer ie mover? width event, God 
pn you these things in 2 churches. 


not speak in secret, but calls every one to 
am the root sal. the omspring of | witness to the declarations here made, v. 10. 


+ Pavid; and the bright and morning | 6. By the effect this book, thus kept open, 


ve | will have upon men; those that are filthy and 
star, 17 And the Spirit and the | unjust will take occasion thence to be more 


bride Say, Come. And let him that So. but it will confirm, strengthen, and 
a heareth say, Come. And let him / further sanctify those that are upright with 
that is athirst come. And whosoever | God; it will be a savour of life to some 
will, let him take the water of life | of death to others, and so will appeat 


‘ to be from God, v.12. 7. It will be Christ’s 
" freely. 18 For I testify unto every tule of judgment at the great day; he will 


man * that heareth the words of the dispense rewards and punishments to men 
_ prophecy of this book, If any man | according as their works agree or disagree 
shall add-unto these things, God shall Leer i of ot ao ns that 
word itseli must needs be faithful and true. 

add unto him the plagues that ae 8. It is the word of him who is the author, 
_ written in this book: 19 And if any finisher, and rewarder of the faith and holi- 
shall take away from the words | ness of his people, v. 13, 14. He is the first 

; of the book of this prophecy, God | and the last, and the same from first vo last, 
shall take away his part out of the and so is his word too; and he will by ‘his 


_ | word give to his people, who conform them- 
_ book of life, and out of the holy city, selves to it, a right to the tree of life, and an 


Par: and from: the thing s which are written entrance into heaven; and this will be a full 
zs: in this boot. confirmation of the truth and authority of his 
; oa word, since it contains the title and evidence 
_ We have here a solemn ratification of the | of that confirmed state of holiness and hap- 
a contents of this book, and particularly of this _— that remains for his people in heaven. 
~ last vision (though some think it may not} 9. It isa book that condemns and excludes 
- eu. refer to the whole book, but to the | from heaven all wicked, unrighteous persons, 
hole New Testament, yea, to the whole| and particularly those that love and make lies 
_ Bible; completing and confirming the canon | (v..15), and therefore can never be itself a 
of scripture); and here, 1. This is confirmed | lie. 10. It is confirmed by the testimony of 
the mame and nature of that God who | Jesus, which is the Spirit of prophecy. And 
Spt out these discuveries: he is the Lord|this Jesus, as God, is the root of David, 
_ God, faithful ana true, and so are all his say-| though, as man, his oftspring—a person in 
n 2. By the messengers he chose, to} whom all uncreated and created excellencies 
"reveal ag things to the world; the holy | meet, too great and too good to deceive his 
- ings showed them to holy men of God; churches and the world. He is the fountain of 
od would not employ his saints and all light, the bright and the morning star, ana 
angels in deceiving the world. 3. They will| as such has given to his churches this morn- 
soon be confirrned by their accomplishment : | ing light of prophecy, to assure them of the 
_ they are things that must shortly be done ;| light of that perfect day which is approach- 
_ Christ will make haste, he will come quickly,|ing. 11. It is confirmed by an open and 
and put all things out of doubt; and then} general invitation to all to come and partake 
those will prove the wise and ha py men | of the promises and pnvileges of the gospel, 
who have believed and kept-his words. 4. By | those streams of the water of life; these are 
the integrity of that angel who had been | tendered to all who feel in their souls a thirs: 


firmation of the sincerity of this apostle that 
he confesses his own sin and folly, into which 
he had now again relapsed, and he leaves this 
his failing on perpetual record: this shows 
he was a faithful and an impartial writer. 
5. By the order given to leave the book of 


the prophecy open, to be perused by all, that - 


rm 
ae ae Se, 


eae 


Concitsion. 


which nothing in this world can quench, 
12. It is confirmed by the joint testimony of 
the Spirit of God, and that gracious Spirit 
that is in all the true members of the church 
of God ; the Spirit and the bride join in testi- 
fying the truth and excellency of the gospel. 
13. It is confirmed by a most solemn sanc- 
tion, condemning and cursing all who should 
dare to corrupt or change the word of God, 
either by adding to it or taking from it, v. 18, 
19. He that adds to the word of God draws 
down upon himself all the plagues written in 
this book ; and he who takes any thing away 
from it cuts himself off from all the promises 
and privileges of it. ‘This sanction is like a 
flaming sword, to guard the canon of the 
scripture from profane hands. Such a fence 
as this God set about the law (Deut. iv. 2), 
and the whole Old Testament (Mal. iv. 4), 
and now in the most solemn manner about 
the whole Bible, assuring us that it is a book 
of the most sacred nature, divine authority, 
and of the last importance, and therefore the 
peculiar care of the great God. 

20 He which testifieth these things 
saith, Surely I come quickly ; Amen. 
Even so, come, Lord Jesus. 21 The 
grace of our Lord Jesus Christ be 


with you all.. Amen. 

We have now come to the conclusion of 
the whole, and that in three things :— 

I. Christ’s farewell to his church. He 
seems now, after he has been discovering 
these things to his people on earth, to take 
leave of them, and return to heaven; but he 
parts with them in great kindness, and as- 
sures them it shall not be long before he 
comes again tothem: Behold, I come quickly. 
As when he ascended into heaven, after his 
resurrection, he parted with a promise of his 
gracious presence, so here he parts with a 
promise of a speedy return. If any say, 
“ Whereis the promise of his coming, whenso 
many ages have passed since this was written?” 
let them know he is not slack to his people, 
but long-suffering to his enemies: his 
coming will be sooner than they are aware, 
sooner than they are prepared, sooner than 
they desire ; and to his people it will be sea- 
sonable. The vision is fof an appointed 
time, and willnot tarry. Hewill come quickly ; 
let this word: be always sounding in our ear, 
ard Jet us give all diligence that we may 


PRINTED BY BALLANTYNE, HANSON AND CO. 
EDINBURGH AND LONDON, 


REVELATION. 


“ + 


be found of him im p 
blameless. — Yon ae 

II. The church’s hearty ¢ 
promise, 1. Declaring her firm 
Amen, so it is, so it shall be. 2. 
her earnest desire of it: Even so, com 
Jesus ; make haste, my beloved, « 
like a roe, or like a young hart on th ‘natn 
tains of spices. Thus beats the pulse of the 
church, thus breathes that gracious Spirit 
which actuates and informs the mystical body 
of Christ ; and we should never be satisfie 
till we find such a spirit breathing in us, and 
causing us to look for the blessed hope, and 
glorious appearance of the great God and our 
Saviour Jesus Christ. This is the language 
of the church of the first-born, and we should 
join with them, often putting ourselves in 
mind of his promise. What comes from 
heaven in a promise should be sent back to 
heaven in a prayer, “ Come, Lord Jesus, put 
anend to this state of sin, sorrow, and tempta- 
tion; gather thy people out of this present 
evil world, and take them up to heaven, that 
state of perfect purity, peace, and joy, and so 
finish thy great design, and fulfil all that 
vee in which thou hast caused thy people 
to hope.” ot ae 

III. The apostolical benediction, which 
closes the whole: The grace of our Lord 
Jesus Christ be with you all, Amen. Here 
observe, 1. The Bible ends with a clear proot 
of the Godhead of Christ, since the Spir?t of 
God teaches the apostle to bless his people in 
the name of Christ, and to beg from Christ a 
blessing for them, which is a proper act of 
adoration. 2. Nothing should be more de- 
sired by us than that the grace of Christ may 
be with us in this world, to prepare us for the 
glory of Christ in the other world. It is by 
his grace that we must be kept in a joyful 
expectation of his glory, fitted for it, and 
preserved to it; and his glorious appea ance 
will be welcome and joyful to those that are 
partakers of his grace and favour here; and 
therefore to this most compréhensive prayer 
we should all add our hearty Amen, most 
earnestly thirsting after greater measures of — 
the gracious influences of the blessed Jesus 
in our souls, and his gracious presence with 
us, till glory has perfected all his’ grace 
towards us, for he is a sun and a shield, he 
gives grace und glory, and no good thing will 
he withhold from those that walk uprightly. 


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